Verse IV.90 Variations
मुनिर्नोदेति न व्येति शक्रवद्धर्मकायतः
munirnodeti na vyeti śakravaddharmakāyataḥ
RGVV Commentary on Verse IV.90
Why are the buddha bhagavāns, who are always without arising and ceasing, explained through this instruction on the [nine] examples as being seen to entail arising and disappearing as well as uninterrupted and effortless buddha activity for all beings?
- Owing to the arising and disappearing of virtue,
- The reflection of the Buddha arises and disappears,
- But in terms of the dharmakāya, just like Śakra,
- The sage neither arises nor disappears. IV.90
- Thus, in an effortless manner, his activity,
- Such as displaying [his body], manifests
- From the dharmakāya, which lacks arising and ceasing,
- For as long as [saṃsāric] existence remains. IV.91
- This is the summarized meaning
- Of these examples, and they are discussed
- In this order by way of the latter ones
- Eliminating the dissimilarities of the former. IV.92
- Buddhahood is like [Śakra’s] reflection and yet is dissimilar
- In that [the latter] is not endowed with a voice.
- [In having a voice,] it is like the drum of the gods (P133b) and yet is dissimilar
- In that [the latter] does not promote the welfare [of beings] in every way. IV.93
- [In performing such welfare,] it is similar to a great cloud and yet is dissimilar
- In that [the latter] does not relinquish the seeds of what is meaningless.(D127b)
- [In relinquishing these seeds,] it resembles Mahābrahmā and yet is dissimilar
- In that [the latter] does not mature [beings] completely. IV.94
- [In completely maturing,] it is like the orb of the sun and yet is dissimilar
- In that [the latter] does not dispel darkness completely.
- [In dispelling darkness,] it is similar to a wish-fulfilling jewel and yet is dissimilar
- In that [the latter] is not as difficult to be obtained. IV.95
- It resembles an echo and yet is dissimilar
- In that [the latter] arises from conditions.
- It is similar to space and yet is dissimilar
- In that [the latter] is not the basis of virtue. IV.96
- It is similar to the maṇḍala of the earth,
- Since it is the foundation that serves as
- The support for the fulfillment of all mundane
- And supramundane virtues of beings without exception. IV.97 (J114)
- Since the supramundane path arises
- On the basis of the awakening of the buddhas,
- The path of virtuous actions, the dhyānas,
- The immeasurables, and the formless [absorptions] originate. IV.98
kathaṃ punaranenodāharaṇanirdeśena satatamanutpannā aniruddhāśca buddhā bhagavanta utpadyamānā nirudhyamānāśca saṃdṛśyante sarvajagati caiṣāmanābhogena buddhakāryāpratipraśrabdhieriti paridīpitam/
śubhaṃ vaiḍūryavaccitte buddhadarśanahetukam/
munirnodeti na vyeti śakravaddharmakāyataḥ//90//
ayatnāt kṛtyamityevaṃ darśanādi pravartate/
ayameṣāṃ samāsārtha aupamyānāṃ kramaḥ punaḥ/
buddhatvaṃ pratibimbābhaṃ tadvanna ca na ghoṣavat/
devadundubhivat tadvanna ca no sarvathārthakṛt//93//
mahāmeghopamaṃ tadvanna ca no sārthabījavat/
mahābrahmopamaṃ tadvanna ca nātyantapācakam//94//
sūryamaṇḍalavat tadvanna nātyanta tamo'paham/
cintāmaṇinibhaṃ tadvanna ca no durlabhodayam//95//
pratiśrutkopamaṃ tadvanna ca pratyayasaṃbhavam/
ākāśasadṛśaṃ tadvanna ca śuklāspadaṃ ca tat//96//
buddhānāṃ bodhimāgamya lokottarapathodayāt/
No Chinese commentary defined.
Other English translations
Obermiller (1931) 
- In accordance with the origination and bereavement of virtue
- The form of the Buddha appears and disappears;
- But, similar to Indra, the Lord
- In his Cosmical Body neither becomes born, nor does he vanish.
Takasaki (1966) 
- Owing to the appearance and disappearance of purity,
- The forms of the Buddha appear and disappear;
- But, in his Body of the Absolute that is like Indra,
- The Lord does never appear nor disappear.
Fuchs (2000) 
- Since virtue arises and ceases,
- the form of a buddha arises and ceases.
- Like Indra, the Muni who is dharmakaya
- is free from arising and ceasing.
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.
- DP take darśana as "seeing."
- I follow DP mi bzlog pa. VT (fol. 16v6) glosses asaṃhāryā as ātyantikī, which can mean "continual," "uninterrupted," "infinite," and "total."
- I follow Schmithausen’s emendation nānarthabījamuk (or °bījahṛt; supported by DP don med pa’i / sa bon spong min) of MA nānarthabījamut and MB nāna(?)rthabījavat against J no sārthabījavat.
- I follow MA, which contains the second negation na tat against J ca tat.
- I follow MA °saṃpadāṃ against J °saṃpadam.
- 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.