Verse II.33 Variations
आर्यैश्च सूतिकामध्यस्थित बालार्कबिम्बवत्
āryaiśca sūtikāmadhyasthita bālārkabimbavat
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.
- De même que les aveugles de naissance ne voient pas les formes,
- Les êtres puérils ne l’ont jamais vue. Les êtres sublimes eux-mêmes
- Sont pareils à des nourrissons qui entrevoient la forme du soleil
- Depuis la chambre où ils viennent de naître.
RGVV Commentary on Verse II.33
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) 
- Indeed, as the visible forms for those that are born blind,
- It is not accessible to the perception of ordinary beings;
- And even to the Saints who, though they perceive it (a little),
- Are with respect to it like new-born infants
- Perceiving the sun from the house where they are kept.
Takasaki (1966) 
- Because it has never been seen before by ordinary persons,
- Like the visible forms for those who are born blind, nor even by the Saints,
- Like the disk of the sun for infants lying in their mother's bed.
Fuchs (2000) 
- Why [is it hard to realize]? Like the blind with regard
- to the visible, the children have never seen it before.
- Even noble ones [see it] as babies [would glimpse]
- the sun from within the house where they are born.
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.