Verse III.9

From Buddha-Nature
Ratnagotravibhāga Root Verse III.9

Verse III.9 Variations

ज्ञेये वस्तुनि सर्वथात्मपरयोर्ज्ञानात् स्वयंज्ञापना-
द्धेये वस्तुनि हानिकारणकृतेः सेव्ये विधौ सेवनात्
प्राप्तव्ये च निरुत्तरेऽतिविमले प्राप्तेः परप्रापणा-
दार्याणां स्वपरार्थसत्यकथनादस्तम्भितत्वं क्वचित्
E. H. Johnston as input by the University of the West.[1]
jñeye vastuni sarvathātmaparayorjñānāt svayaṃjñāpanā-
ddheye vastuni hānikāraṇakṛteḥ sevye vidhau sevanāt
prāptavye ca niruttare'tivimale prāpteḥ paraprāpaṇā-
dāryāṇāṃ svaparārthasatyakathanādastambhitatvaṃ kvacit
E. H. Johnston as input by the University of the West.[2]
བདག་གཞན་ཤེས་བྱའི་དངོས་པོ་རྣམ་ཀུན་ཤེས་དང་ཤེས་མཛད་ཕྱིར། །
སྤང་དངོས་སྤངས་དང་སྤོང་མཛད་ཕྱིར་དང་བརྟེན་བྱ་བསྟེན་པའི་ཕྱིར། །
ཐོབ་བྱ་བླ་མེད་ཤིན་ཏུ་དྲི་མེད་ཐོབ་དང་ཐོབ་མཛད་ཕྱིར། །
རང་གཞན་དོན་ལྡན་གསུང་ཕྱིར་དྲང་སྲོང་གང་དུའང་ཐོགས་པ་མེད། །
Dege, PHI, 130
By virtue of knowing and making others know all one’s own entities and those of others that are to be known,
By virtue of having relinquished and making [others] relinquish the entities to be relinquished, by virtue of having relied [and making others rely] on the means to be relied on,
And by virtue of having attained and making others attain the unsurpassable and utterly stainless [state] to be attained,
The noble ones are never paralyzed with fear anywhere since they teach the reality of one’s own welfare and that of others.
When the Clouds Part, Brunnhölzl, 431 [3]
Comme il connaît et fait connaître tout ce que les autres et soi-même
se doivent de connaître ;
Comme il a éliminé et fait éliminer ce qui devait l’être
et qu’il a suivi ce qu’il fallait suivre ;
Comme il a atteint et fait atteindre l’état suprême
et très immaculé qu’il faut atteindre,
Et comme, enfin, il prêche la vérité pour le bien de tous,
le Sage ne rencontre jamais d’obstacles.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse III.9

Tibetan
English
Sanskrit
Chinese

Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary

།མི་འཇིགས་པ་བཞི་བརྙེས་པ་ཞེས་བྱ་བ་ནི། ཆོས་ཀུན་རྫོགས་པར་བྱང་ཆུབ་དང་། །གེགས་ནི་འགོག་པར་བྱེད་པ་དང་། །ལམ་{br}སྟོན་པ་དང་འགོག་སྟོན་ལ། །མི་འཇིགས་པ་ནི་རྣམ་པ་བཞི། །བདག་གཞན་ཤེས་བྱའི་དངོས་པོ་རྣམ་ཀུན་ཤེས་དང་ཤེས་མཛད་ཕྱིར། །སྤངས་དངོས་སྤངས་དང་སྤོང་མཛད་ཕྱིར་དང་བསྟེན་བྱ་བསྟེན་པའི་ཕྱིར། །ཐོབ་བྱ་བླ་མེད་ཤིན་ཏུ་དྲི་མེད་ཐོབ་དང་ཐོབ་མཛད་ཕྱིར། །རང་གཞན་{br}དོན་བདེན་གསུངས་ཕྱིར་དྲང་སྲོང་གང་དུའང་ཐོགས་པ་མེད།

Other English translations[edit]

Obermiller (1931) [9]
He knows himself and makes known to others
All the things cognizable in all their forms,
He has removed all the Obscurations and causes others to remove them,
Has entered the Path and induces others to do the same,
And has attained himself and causes to attain
The purest and highest of all aims.
Thus, teaching the Truth for himself and for others,
The Sage, wherever he might be, meets with no opposition.
Takasaki (1966) [10]
He himself knows and causes others to know
All the things cognizable in all their forms;
He destroy everything to be rejected and causes others to reject them;
Serves [himself and lets others serve] in the method to be practised;
And himself attains and causes others to attain
The Highest and Perfectly Pure State which is to be attained;
Thus, teaching the Truth on account of himself and of others,
The Buddha, wherever he might be, is not paralyzed by fear.
Fuchs (2000) [11]
Knowing and causing [others] to know all the different aspects of
things that are to be known of oneself and others,
having abandoned and causing abandonment of all things that are
to be abandoned, having relied on what is to be relied upon,
having attained and causing attainment of the Peerless and Stainless
to be attained,
they relate their own truth to others. Thus the Great Sages are
unhindered anywhere.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

  1. Digital Sanskrit Buddhist Canon Unicode Input
  2. Digital Sanskrit Buddhist Canon Unicode Input
  3. 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.
  4. VT (fol. 15v3–4) comments that line III.8b means to realize the reality of suffering, while line III.8c represents the reality of the origin of suffering, with "obstacles"referring to desire and so on.
  5. MB is rather illegible here, and Schmithausen suggests that, parallel to prāpteḥ paraprāpanād in III.9c, J jñānāt svayaṃjñāpanād (svayam has no correspondence in DP) could well be jñānāt parajñāpanād (there is no correspondence for para° in DP in either line), which is doubtlessly what is meant here.
  6. Given the parallels in the first and third lines, I follow Schmithausen’s emendation hānihāpanakṛteḥ of J hānihāraṇakṛteḥ (MA/MB hānikaraṇakṛteḥ, which is metrically impossible). This is also supported by DP spangs dang spong mdzad (spong mdzad corresponding to hāpana°, while the metric filler °kṛti is omitted).
  7. DP "seer" (drang srong).
  8. In Buddhist Hybrid Sanskrit, astambhin means "not paralyzed with fear" or "not frightened." In classical Sanskrit, it can mean "to paralyze," "to stop," and "to restrain." DP has "unobstructed" (thogs pa med).
  9. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  10. 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.
  11. 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.
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