Verse II.41

From Buddha-Nature
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|VariationLanguage=Tibetan
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|VariationOriginal=།འཇིག་རྟེན་ཞི་བའི་ལམ་ལ་འཇུག་པ་དང་།<br>།རབ་ཏུ་སྨིན་དང་ལུང་སྟོན་རྒྱུ་ཡི་གཟུགས།<br>།གང་ཡིན་དེ་ཡང་འདིར་ནི་རྟག་གནས་ཏེ།<br>།ནམ་མཁའི་ཁམས་སུ་གཟུགས་ཀྱི་ཁམས་བཞིན་ནོ།
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|VariationOriginal=འཇིག་རྟེན་ཞི་བའི་ལམ་ལ་འཇུག་པ་དང་། །<br>རབ་ཏུ་སྨིན་དང་ལུང་སྟོན་རྒྱུ་ཡི་གཟུགས། །<br>གང་ཡིན་དེ་ཡང་འདིར་ནི་རྟག་གནས་ཏེ། །<br>ནམ་མཁའི་ཁམས་སུ་གཟུགས་ཀྱི་ཁམས་བཞིན་ནོ། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916183 Dege, PHI, 127]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916183 Dege, PHI, 127]
 
|VariationTrans=The cause in [various] worlds for introducing [beings]<br>To the path of peace, maturing them, and giving them the prophecies<br>Is this apparitional form [of the dharmakāya], which always abides in it,<br>Just as the element of form does in the element of space.
 
|VariationTrans=The cause in [various] worlds for introducing [beings]<br>To the path of peace, maturing them, and giving them the prophecies<br>Is this apparitional form [of the dharmakāya], which always abides in it,<br>Just as the element of form does in the element of space.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 423 <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]], 423 <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=(6) Now, this tathāgatahood manifests<ref>I follow MA °''vṛtty api'' against J °''vṛttyāpi''.</ref> as being inseparable from its unconditioned qualities, just as space. Nevertheless, since it is endowed with unique attributes, one should see that it, through its particular applications of inconceivable great means, compassion, and prajñā and by way of the three stainless kāyas (svābhāvika[kāya], sāmbhogika[kāya], and nairmāṇika[kāya]), manifests as the cause that brings about the benefit and happiness of beings P123a) in an uninterrupted, endless, and effortless manner for as long as [saṃsāric] existence lasts. [Thus, there follow] these four verses here<ref>I follow MB tatreme (confirmed by DP ''tshigs su bcad pa ’di bzhi'') against J ''tatra''.</ref> on the distinction of the [three] buddhakāyas, which refer to the topic of '''manifestation'''.
 +
 +
::'''Without beginning, middle, and end, undifferentiable''',
 +
::'''Nondual,<ref>VT (fol. 14r7) glosses this as "free from the two extremes."</ref> freed<ref>I follow MB °''viyuktaṃ'' (confirmed by DP ''bral'') against J ''vimuktaṃ''.</ref> in three ways,<ref>VT (fol. 14r7) glosses "in three ways" as "afflictive obscurations, cognitive obscurations, and obscurations of meditative equipoise."</ref> stainless, and nonconceptual—'''
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::'''This is the nature of the dharmadhātu, which is seen'''
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::'''In meditative equipoise by yogins who strive for it'''.<ref>DP ''de rtogs pa''.</ref> II.38
 +
 +
::'''It is the stainless basic element<ref>I follow J ''amalaḥ sa dhātuḥ'', based on DP ''dri med dbyings de''. MB ''amalo ’sau'' (which is unmetrical) should, according to VT (fol. 14r7), read ''amalaś cāsau āśraya''. VT glosses this as "the stainless basis that is the dharmakāya" (''amalāśrayo dharmakāyaḥ''). </ref> of the tathāgatas''',
 +
::'''Which is endowed with qualities that are immeasurable, inconceivable,'''
 +
::'''Unequaled, and far surpass the sand grains in the river Gaṅgā [in number]''' (J86)
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::'''And which has eradicated all flaws including their latent tendencies'''. II.39
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::'''Through physical appearances in the form of various light rays of the genuine dharma''',<ref>VT (fol. 14v1) glosses "in the form of various light rays of the genuine dharma" as "the spoken teachings" (''deśanoktā''). </ref>
 +
::'''It makes efforts in accomplishing the goal of liberating beings''',<ref>Skt. ''jagadvimokṣārthasamāhṛtodyamaḥ'' (confirmed by DP '' ’gro ba’i rnam grol don grub la brtson pa''). C has here "it accomplishes the liberation of beings without ever resting,"which seems to correspond to "by way of the welfare of sentient beings being uninterrupted" and "uninterrupted activity"in the commentarial verses II.49d and II.51ab below. Therefore, Schmithausen suggests *''jagadvimokṣārtha-sadā-(a)ratodyamaḥ'' or *°''ārtham anāratodyamaḥ'' for II.40b.</ref>
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::''' In its actions resembling the precious king of wish-fulfilling jewels'''
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::'''[In assuming] various appearances but not having their nature'''.<ref>Against MB and DP, Schmithausen gives preference to C and suggests ''vicitrabhāso'' for ''vicitrabhāvo'' because II.51c has ''atatsvabhāvākhyāne''. However, ''bhāva'' can also mean "appearance" and the contrast ''bhāva/niḥsvabhāva'' is rather common in mahāyāna texts.</ref> II.40
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::'''The cause in [various] worlds for introducing [beings]'''
 +
::'''To the path of peace, maturing them, and giving them the prophecies'''
 +
::'''Is this apparitional form [of the dharmakāya], which always abides in it''',
 +
::'''Just as the element of form does in the element of space.'''<ref>VT (fol. 14v1) says that II.40 describes the sambhogakāya and II.41 the nirmāṇakāya.</ref> II.41
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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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:Acting on the Path that leads to the pacification of worldly existence,
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:The Body, which is the cause of Salvation and of the Highest Teaching,
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:Abides here in this world, uninterruptedly
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:As the visible forms in the element of space.
 +
 +
<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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:That which is the cause, in various worlds,
 +
:For advancing into the Quiescent Path,
 +
:For bringing to full development and for giving prophecy,
 +
:That is the Apparitional Form [of the Buddha],
 +
:Which also abides always in the Absolute Essence,
 +
:As the visible forms in the element of space.
 +
 +
<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>
 +
:[The nirmanakaya persuades] the worldly beings to enter the path towards peace.
 +
:He fully matures them and, granting prophecy, [becomes] the cause [of their release].
 +
:These form [kayas] remain forever in this [world]
 +
:like the realm of form within the realm of space.
 
}}
 
}}

Latest revision as of 11:29, 18 August 2020

Ratnagotravibhāga Root Verse II.41

Verse II.41 Variations

लोकेषु यच्छान्तिपथावतार-
प्रपाचनाव्याकरणे निदानम्
बिम्बं तदप्यत्र सदावरुद्ध-
माकाशधाताविव रूपधातुः
E. H. Johnston as input by the University of the West.[1]
lokeṣu yacchāntipathāvatāra-
prapācanāvyākaraṇe nidānam
bimbaṃ tadapyatra sadāvaruddha-
mākāśadhātāviva rūpadhātuḥ
E. H. Johnston as input by the University of the West.[2]
འཇིག་རྟེན་ཞི་བའི་ལམ་ལ་འཇུག་པ་དང་། །
རབ་ཏུ་སྨིན་དང་ལུང་སྟོན་རྒྱུ་ཡི་གཟུགས། །
གང་ཡིན་དེ་ཡང་འདིར་ནི་རྟག་གནས་ཏེ། །
ནམ་མཁའི་ཁམས་སུ་གཟུགས་ཀྱི་ཁམས་བཞིན་ནོ། །
Dege, PHI, 127
The cause in [various] worlds for introducing [beings]
To the path of peace, maturing them, and giving them the prophecies
Is this apparitional form [of the dharmakāya], which always abides in it,
Just as the element of form does in the element of space.
When the Clouds Part, Brunnhölzl, 423 [3]
Les [corps] formels sont en ce monde la cause de l’entrée
des êtres ordinaires dans la voie de la paix.
De même sont-ils la cause de leur maturité et de la prédiction.
Ils resteront ici à jamais comme le monde
De la Forme restera dans l’espace.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.41

Tibetan
English
Sanskrit
Chinese

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

།དེ་བཞིན་གཤེགས་པ་ཉིད་འདི་ནམ་མཁའ་ལྟར་འདུས་མ་བྱས་པའི་ཡོན་ཏན་དང་། རྣམ་པར་དབྱེ་བ་མེད་པར་འཇུག་པ་ཡང་སྲིད་པ་ཇི་སྲིད་ཀྱི་བར་དུ་བསམ་གྱིས་མི་ཁྱབ་པ་ཐབས་{br}ཆེན་པོ་དང་། སྙིང་རྗེ་དང་། ཤེས་རབ་ཀྱིས་ཡོངས་སུ་སྦྱོང་བའི་ཁྱད་པར་གྱིས་འགྲོ་བ་ལ་ཕན་པ་དང་བདེ་བ་སྒྲུབ་པའི་རྒྱུའི་ངོ་བོ་ཉིད་དང་། རྫོགས་པར་ལོངས་སྤྱོད་པ་དང་། སྤྲུལ་པ་སྟེ། དྲི་མ་མེད་པ་གསུམ་གྱིས་བར་ཆད་མེད་ཅིང་རྒྱུན་མི་འཆད་པར་ལྷུན་གྱིས་གྲུབ་པས་འཇུག་པར་{br}བལྟ་བར་བྱ་སྟེ་མ་འདྲེས་པའི་ཆོས་དང་ལྡན་པའི་ཕྱིར་རོ། །དེ་ལ་འཇུག་པའི་དོན་ལས་བརྩམས་ནས། སངས་རྒྱས་ཀྱི་སྐུ་རྣམ་པར་དབྱེ་བའི་ཚིགས་སུ་བཅད་པ་འདི་བཞི་སྟེ། ཐོག་མ་དབུས་མཐའ་མེད་ཅིང་རྣམ་དབྱེར་མེད། །གཉིས་མེད་གསུམ་བྲལ་དྲི་མེད་རྣམ་རྟོག་མེད། །ཆོས་དབྱིངས་{br}རང་བཞིན་གང་ཡིན་དེ་རྟོགས་པ། །མཉམ་པར་གཞག་པའི་རྣལ་འབྱོར་པ་ཡིས་མཐོང་། །གཞལ་མེད་གང་གཱའི་བྱེ་མ་ལས་འདས་པ། །བསམ་མེད་མཉམ་མེད་ཡོན་ཏན་རྣམས་དང་ལྡན། །དེ་བཞིན་གཤེགས་པའི་དྲི་མེད་དབྱིངས་དེ་ནི། །བག་ཆགས་བཅས་པའི་ཉེས་པ་རྣམ་སྤངས་པ། །{br}སྣ་ཚོགས་དམ་ཆོས་འོད་ཟེར་མངའ་བའི་སྐུས། །འགྲོ་བའི་རྣམ་གྲོལ་དོན་གྲུབ་ལ་བརྩོན་པ། །མཛད་པ་ཡིད་བཞིན་ནོར་བུའི་རྒྱལ་བཞིན་ཏེ། །སྣ་ཚོགས་དངོས་དང་དེ་ཡི་རང་བཞིན་མིན། །འཇིག་རྟེན་ཞི་བའི་ལམ་ལ་འཇུག་པ་དང་། །རབ་ཏུ་སྨིན་དང་ལུང་སྟོན་རྒྱུ་ཡི་གཟུགས། །གང་{br}ཡིན་དེ་ཡང་འདིར་ནི་རྟག་གནས་ཏེ། །ནམ་མཁའི་ཁམས་སུ་གཟུགས་ཀྱི་ཁམས་བཞིན་ནོ།

Other English translations[edit]

Obermiller (1931) [15]
Acting on the Path that leads to the pacification of worldly existence,
The Body, which is the cause of Salvation and of the Highest Teaching,
Abides here in this world, uninterruptedly
As the visible forms in the element of space.
Takasaki (1966) [16]
That which is the cause, in various worlds,
For advancing into the Quiescent Path,
For bringing to full development and for giving prophecy,
That is the Apparitional Form [of the Buddha],
Which also abides always in the Absolute Essence,
As the visible forms in the element of space.
Fuchs (2000) [17]
[The nirmanakaya persuades] the worldly beings to enter the path towards peace.
He fully matures them and, granting prophecy, [becomes] the cause [of their release].
These form [kayas] remain forever in this [world]
like the realm of form within the realm of space.

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. I follow MA °vṛtty api against J °vṛttyāpi.
  5. I follow MB tatreme (confirmed by DP tshigs su bcad pa ’di bzhi) against J tatra.
  6. VT (fol. 14r7) glosses this as "free from the two extremes."
  7. I follow MB °viyuktaṃ (confirmed by DP bral) against J vimuktaṃ.
  8. VT (fol. 14r7) glosses "in three ways" as "afflictive obscurations, cognitive obscurations, and obscurations of meditative equipoise."
  9. DP de rtogs pa.
  10. I follow J amalaḥ sa dhātuḥ, based on DP dri med dbyings de. MB amalo ’sau (which is unmetrical) should, according to VT (fol. 14r7), read amalaś cāsau āśraya. VT glosses this as "the stainless basis that is the dharmakāya" (amalāśrayo dharmakāyaḥ).
  11. VT (fol. 14v1) glosses "in the form of various light rays of the genuine dharma" as "the spoken teachings" (deśanoktā).
  12. Skt. jagadvimokṣārthasamāhṛtodyamaḥ (confirmed by DP ’gro ba’i rnam grol don grub la brtson pa). C has here "it accomplishes the liberation of beings without ever resting,"which seems to correspond to "by way of the welfare of sentient beings being uninterrupted" and "uninterrupted activity"in the commentarial verses II.49d and II.51ab below. Therefore, Schmithausen suggests *jagadvimokṣārtha-sadā-(a)ratodyamaḥ or *°ārtham anāratodyamaḥ for II.40b.
  13. Against MB and DP, Schmithausen gives preference to C and suggests vicitrabhāso for vicitrabhāvo because II.51c has atatsvabhāvākhyāne. However, bhāva can also mean "appearance" and the contrast bhāva/niḥsvabhāva is rather common in mahāyāna texts.
  14. VT (fol. 14v1) says that II.40 describes the sambhogakāya and II.41 the nirmāṇakāya.
  15. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  16. 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.
  17. 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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