Verse II.65

From Buddha-Nature
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|VariationLanguage=Tibetan
 
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|VariationOriginal=།མཁྱེན་པས་འཁོར་དང་མྱ་ངན་འདས།<br>།གཉིས་སུ་འཛིན་ལས་གྲོལ་བའི་ཕྱིར།<br>།རྟག་ཏུ་བསམ་ཡས་ཏིང་འཛིན་གྱི།<br>།བདེ་བ་ཕུན་སུམ་ཚོགས་ལྡན་ཕྱིར།
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|VariationOriginal=མཁྱེན་པས་འཁོར་དང་མྱ་ངན་འདས། །<br>གཉིས་སུ་འཛིན་ལས་གྲོལ་བའི་ཕྱིར། །<br>རྟག་ཏུ་བསམ་ཡས་ཏིང་འཛིན་གྱི། །<br>བདེ་བ་ཕུན་སུམ་ཚོགས་ལྡན་ཕྱིར། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916185 Dege, PHI, 129]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916185 Dege, PHI, 129]
 
|VariationTrans=By virtue of being liberated through wisdom from grasping<br>At [saṃsāric] existence and nirvāṇa as being two,<br>By virtue of always being endowed with the fulfillment<br>Of the bliss of inconceivable samādhi,
 
|VariationTrans=By virtue of being liberated through wisdom from grasping<br>At [saṃsāric] existence and nirvāṇa as being two,<br>By virtue of always being endowed with the fulfillment<br>Of the bliss of inconceivable samādhi,
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 426-427 <ref>[[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.</ref>
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 426-427 <ref>[[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.</ref>
 
}}
 
}}
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|EnglishCommentary=The summarized meaning of this is to be understood through [the following] six verses.<ref>As will be seen in the text below, in verses II.63–68, two lines each correspond to the ten reasons in II.62 for buddhahood’s being permanent, with "protector of the world"in II.62d (VT fol. 14v6: ''lokanāthatvāt'') being considered the tenth reason.</ref>
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::'''By virtue of having upheld the genuine dharma'''
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::'''Through giving up body, life, and possessions''',
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::'''By virtue of fulfilling the initial commitment'''
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::'''In order to benefit all sentient beings and so on''', II.63
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::'''By virtue of completely pure compassion'''
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::'''Manifesting in buddhahood''',
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::'''By virtue of the one who displays<ref>I follow MB °''pādapraṇetuś ca'' against J ''pādaprakāśāc ca''.</ref> the limbs of miraculous power'''
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::'''Being able to remain [in the world]<ref>The phrase in "[ ]" is found in C. </ref> through them''', II.64
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::'''By virtue of being liberated through wisdom from grasping
 +
::'''At [saṃsāric] existence and nirvāṇa as being two,
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::'''By virtue of always being endowed with the fulfillment
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::'''Of the bliss of inconceivable samādhi, II.65
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::'''By virtue of being untainted by worldly dharmas'''
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::'''While acting in the world''',
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::'''By virtue of the māra of death not stirring'''
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::'''Within the attainment of the state of immortality and peace''', II.66
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::'''By virtue of the sage, whose nature'''
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::'''Is unconditioned, being primordially at peace''',
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::'''And by virtue of being tenable as the refuge and so on'''<ref>I follow VT (fol. 14v6) °''śaraṇādyutpattitaḥ'' against MB and J °''śaraṇābhyupapattitaḥ'' (confirmed by DP ''skyabs la sogs pa ’thad phyir ro''). VT furthermore glosses "refuge" as "dharmakāya, sambhogakāya, nirmāṇakāya."</ref>
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::'''Of those without refuge, [the Buddha] is permanent'''.<ref>. I follow MB ''nityatāśaraṇānāṃ'' (confirmed by VT, fol. 14v6) against J ''nityam aśaraṇānāṃ''. </ref> II.67 P124b)
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::'''The first seven reasons [show]'''
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::'''The permanence of the teacher in terms of the rūpakāyas''', (D119b)
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::'''And the latter three [demonstrate]'''
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::'''His permanence in terms of the dharmakāya'''. II.68
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|OtherTranslations=<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6>
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:Owing to his Wisdom, he is free from the conception
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:Of Saṃsāra and Nirvāṇa (as 2 separate entities);
 +
:As he constantly partakes of the complement of bliss
 +
:Of the inconceivable concentrated trance,
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 +
<h6>Takasaki (1966) <ref>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.</ref></h6>
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:Owing to his Wisdom, he is liberated from
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:The dualistic conception of Saṃsāra and Nirvāṇa;
 +
:By his constant practice of the inconceivable meditation,
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:He partakes of the complement of bliss,
 +
 +
<h6>Fuchs (2000) <ref>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.</ref></h6>
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:By knowledge they are freed from the belief
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:fixed on the duality of samsara and nirvana.
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:They always possess the best possible bliss
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:of samadhi, beyond ideation [and end].
 
}}
 
}}

Latest revision as of 11:20, 18 August 2020

Ratnagotravibhāga Root Verse II.65

Verse II.65 Variations

ज्ञानेन भवनिर्वाणद्वयग्रहविमुक्तितः
सदाचिन्त्यसमाधानसुखसंपत्तियोगतः
E. H. Johnston as input by the University of the West.[1]
jñānena bhavanirvāṇadvayagrahavimuktitaḥ
sadācintyasamādhānasukhasaṃpattiyogataḥ
E. H. Johnston as input by the University of the West.[2]
མཁྱེན་པས་འཁོར་དང་མྱ་ངན་འདས། །
གཉིས་སུ་འཛིན་ལས་གྲོལ་བའི་ཕྱིར། །
རྟག་ཏུ་བསམ་ཡས་ཏིང་འཛིན་གྱི། །
བདེ་བ་ཕུན་སུམ་ཚོགས་ལྡན་ཕྱིར། །
Dege, PHI, 129
By virtue of being liberated through wisdom from grasping
At [saṃsāric] existence and nirvāṇa as being two,
By virtue of always being endowed with the fulfillment
Of the bliss of inconceivable samādhi,
When the Clouds Part, Brunnhölzl, 426-427 [3]
Comme avec la connaissance il s’est affranchi
De la croyance à la dualité du saṃsāra et du nirvāṇa ;
Comme il ne se déprend jamais de la félicité parfaite
D’inconcevables recueillements d’extase ;
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.65

Tibetan
English
Sanskrit
Chinese

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

།འདིའི་བསྡུས་པའི་དོན་ཚིགས་སུ་བཅད་པ་དྲུག་{br}གིས་རིག་པར་བྱ་སྟེ། ལུས་དང་སྲོག་དང་འོངས་སྤྱོད་རྣམས། །བཏང་ནས་དམ་ཆོས་འཛིན་ཕྱིར་དང་། །སེམས་ཅན་ཀུན་ལ་ཕན་པའི་ཕྱིར། །དང་པོའི་དམ་བཅས་མཐར་འབྱིན་ཕྱིར། །སངས་རྒྱས་ཉིད་ནི་གཙང་བ་དང་། །དག་པའི་ཐུགས་རྗེ་རབ་འཇུག་ཕྱིར། །རྫུ་འཕྲུལ་རྐང་{br}པ་སྟོན་པ་ནི། །དེ་ཡིས་གནས་པར་སྤྱོད་པའི་ཕྱིར། །མཁྱེན་པས་འཁོར་དང་མྱ་ངན་འདའ། །གཉིས་སུ་འཛིན་པས་གྲོལ་བའི་ཕྱིར། །རྟག་ཏུ་བསམ་ཡས་ཏིང་འཛིན་གྱི། །བདེ་བ་ཕུན་སུམ་ཚོགས་ལྡན་ཕྱིར། །འཇིག་རྟེན་ནི་སྤྱོད་པ་ན། འཇིག་རྟེན་ཆོས་ཀྱིས་གོས་མེད་ཕྱིར། །{br}འཆི་མེད་ཞི་བའི་གནས་ཐོབ་པ། །འཆི་བདུད་རྒྱུ་བ་མེད་པའི་ཕྱིར། །འདུས་མ་བྱས་པའི་རང་བཞིན་གྱི། །ཐུབ་པ་གདོད་ནས་རབ་ཞིའི་ཕྱིར། །རྟག་པ་སྐྱབས་མེད་རྣམས་ཀྱི་ནི། །སྐྱབས་ལ་སོགས་པ་འཐད་ཕྱིར་རོ། །དང་པོ་ཡི་ནི་རྒྱུ་བདུན་ནི། །གཟུགས་ཀྱི་སྐུ་ཡི་རྟག་
ཉིད་དེ། །ཕྱི་མ་གསུམ་གྱིས་སྟོང་པ་ན། །ཆོས་ཀྱི་སྐུ་ཡི་རྟག་པ་ཉིད།

Other English translations[edit]

Obermiller (1931) [9]
Owing to his Wisdom, he is free from the conception
Of Saṃsāra and Nirvāṇa (as 2 separate entities);
As he constantly partakes of the complement of bliss
Of the inconceivable concentrated trance,
Takasaki (1966) [10]
Owing to his Wisdom, he is liberated from
The dualistic conception of Saṃsāra and Nirvāṇa;
By his constant practice of the inconceivable meditation,
He partakes of the complement of bliss,
Fuchs (2000) [11]
By knowledge they are freed from the belief
fixed on the duality of samsara and nirvana.
They always possess the best possible bliss
of samadhi, beyond ideation [and end].

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. As will be seen in the text below, in verses II.63–68, two lines each correspond to the ten reasons in II.62 for buddhahood’s being permanent, with "protector of the world"in II.62d (VT fol. 14v6: lokanāthatvāt) being considered the tenth reason.
  5. I follow MB °pādapraṇetuś ca against J pādaprakāśāc ca.
  6. The phrase in "[ ]" is found in C.
  7. I follow VT (fol. 14v6) °śaraṇādyutpattitaḥ against MB and J °śaraṇābhyupapattitaḥ (confirmed by DP skyabs la sogs pa ’thad phyir ro). VT furthermore glosses "refuge" as "dharmakāya, sambhogakāya, nirmāṇakāya."
  8. . I follow MB nityatāśaraṇānāṃ (confirmed by VT, fol. 14v6) against J nityam aśaraṇānāṃ.
  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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