Verse II.32 Variations
Since it is the ultimate, it is not [an object] of reflection.
Since it is the depth of the nature of phenomena,
It is not [an object] of worldly meditation and so forth.
- De par sa subtilité, ce n’est pas un objet d’étude.
- Absolue, ce n’est un objet de réflexion.
- Profonde essence du réel, ce n’est pas non plus l’objet
- Des méditations mondaines et autres.
RGVV Commentary on Verse II.32
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Here, the meaning of this verse is to be understood in brief through the [following] eight verses.
- One’s own welfare and that of others is taught
- Through the vimukti[kāya] and the dharmakāya.
- This foundation of one’s own welfare and that of others
- Is endowed with the qualities such as being inconceivable. II.30
- Buddhahood is the object of omniscient wisdom [alone].
- Since it is not the object of the three wisdoms,
- It is to be understood as being inconceivable
- [Even] by people with wisdom. II.31
- Since it is subtle, it is not an object of study.
- Since it is the ultimate, it is not [an object] of reflection.
- Since it is the depth of the nature of phenomena,
- It is not [an object] of worldly meditation and so forth. II.32
- For naive beings have never seen it before,
- Just as those born blind [have never seen] form.
- Even noble ones [see it only] as an infant [would glimpse]
- The orb of the sun while lying in the house of a new mother. II.33
- It is permanent because it is free from arising.
- It is everlasting since it is free from ceasing.
- It is quiescent because it is without duality.
- It is eternal since the nature of phenomena [always] remains. II.34 (J85)
- It is peaceful because it is the reality of cessation.
- It is all-pervasive since it realizes everything.
- It is nonconceptual because it is nonabiding.
- It is without attachment since the afflictions are relinquished. II.35
- It is everywhere without obstruction
- Because it is pure of all cognitive obscurations.
- It is free from harsh sensations
- Since it is a state of gentleness and workability. II.36
- It is invisible because it has no form. (D118a)
- It is ungraspable since it has no characteristics.
- It is splendid because it is pure by nature.
- It is stainless because the stains are eliminated. II.37
atha khalvasya ślokasyārthaḥ samāsato'ṣṭābhiḥ ślokairveditavyaḥ/
vimuktidharmakāyābhyāṃ svaparārtho nidarśitaḥ/
svaparārthāśraye tasmin yogo'cintyādibhirguṇaiḥ//30//
sarvajñajñānaviṣayaṃ buddhatvaṃ jñānadehibhiḥ//31//
śrutasyāviṣayaḥ saukṣmyāccintāyāḥ paramārthataḥ/
dṛṣṭapūrvaṃ na tadyasmādvālairjātyandhakāyavat/
āryaiśca sūtikāmadhyasthita bālārkabimbavat//33//
śāntaṃ nirodhasatyatvādvyāpi sarvāvabodhataḥ/
śubhaṃ prakṛtiśuddhatvādamalaṃ malahānitaḥ//37//
No Chinese commentary defined.
Other English translations
Obermiller (1931) 
- Owing to its subtle transcendental character,
- It cannot be made the object of study,
- Being the Absolute Truth, it cannot be investigated,
- And, as the profound Ultimate Essence, it is not accessible
- To mundane meditation and the like.
Takasaki (1966) 
- Being of subtle character, it is not the object of study,
- Being the Highest Truth, it is not the object of thought,
- And, being the impenetrable Absolute Essence,
- It is not accessible to the mundane meditation and the like,
Fuchs (2000) 
- Being subtle it is not an object for study.
- Being absolute it cannot be reflected upon.
- Dharmata is deep. Hence it is not an object
- for any worldly meditation and so on.
Commentaries on this verse
- Digital Sanskrit Buddhist Canon Unicode Input
- 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.
- VT (fol. 14r6) glosses "the three wisdoms" as "those of study, reflection, and meditation" and "people with wisdom" as "śrāvakas, pratyekabuddhas, and bodhisattvas."
- VT (fol. 14r7) glosses °madhya° as °sthāna°, while Takasaki suggests the reading °sudma° instead of °madhya° (DP khyim).
- Skt. mṛdukarmaṇyabhāvāt. DP read "since it is nondual and workable" (gnyis med las su rung ba’i phyir).
- Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
- 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.
- 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.