Verse II.34
From Buddha-Nature
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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
| − | |VariationOriginal= | + | |VariationOriginal=སྐྱེ་དང་བྲལ་ཕྱིར་རྟག་པ་སྟེ། །<br>འགག་མེད་ཕྱིར་ན་བརྟན་པ་ཡིན། །<br>གཉིས་མེད་ཕྱིར་དེ་ཞི་བ་སྟེ། །<br>གཡུང་དྲུང་ཆོས་ཉིད་གནས་ཕྱིར་རོ། ། |
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916182 Dege, PHI, 126] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916182 Dege, PHI, 126] | ||
|VariationTrans=It is permanent because it is free from arising.<br>It is everlasting since it is free from ceasing.<br>It is quiescent because it is without duality.<br>It is eternal since the nature of phenomena [always] remains. | |VariationTrans=It is permanent because it is free from arising.<br>It is everlasting since it is free from ceasing.<br>It is quiescent because it is without duality.<br>It is eternal since the nature of phenomena [always] remains. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 422 <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]], 422 <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> | ||
}} | }} | ||
| + | |EnglishCommentary=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.'''<ref>VT (fol. 14r6) glosses "the three wisdoms" as "those of study, reflection, and meditation" and "people with wisdom" as "śrāvakas, pratyekabuddhas, and bodhisattvas."</ref> 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<ref>VT (fol. 14r7) glosses °''madhya''° as °''sthāna''°, while Takasaki suggests the reading °''sudma''° instead of °''madhya''° (DP ''khyim''). </ref> 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'''.<ref>Skt. ''mṛdukarmaṇyabhāvāt''. DP read "since it is nondual and workable" (''gnyis med las su rung ba’i phyir''). </ref> 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 | ||
| + | |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> | ||
| + | :It is eternal, as it is not subjected to birth, | ||
| + | :And firm, since it does not disappear; | ||
| + | :It is quiescent, being free from both (search and thought-construction), | ||
| + | :And indestructible as the Ultimate Essence (of the elements). | ||
| + | |||
| + | <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> | ||
| + | :It is 'eternal', as it is devoid of birth; | ||
| + | :It is 'everlasting', since it does not disappear; | ||
| + | :It is 'quiescent', because it is free from dualism, | ||
| + | :And is 'constant' because of endurance of Reality. | ||
| + | |||
| + | <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> | ||
| + | :Since it is free from being born, it is permanent. | ||
| + | :Since it is without cessation, it is steadfast. | ||
| + | :Since these two are not present, it is peaceful. | ||
| + | :It is immutable, for the dharmata [ever] remains. | ||
}} | }} | ||
Latest revision as of 11:35, 18 August 2020
Ratnagotravibhāga Root Verse II.34
Verse II.34 Variations
उत्पादविगमान्नित्यं निरोधविगमाद्ध्रुवम्
शिवमेतद्द्वयाभावाच्छाश्वतं धर्मतास्थितेः
शिवमेतद्द्वयाभावाच्छाश्वतं धर्मतास्थितेः
E. H. Johnston as input by the University of the West.[1]
utpādavigamānnityaṃ nirodhavigamāddhruvam
śivametaddvayābhāvācchāśvataṃ dharmatāsthiteḥ
śivametaddvayābhāvācchāśvataṃ dharmatāsthiteḥ
E. H. Johnston as input by the University of the West.[2]
སྐྱེ་དང་བྲལ་ཕྱིར་རྟག་པ་སྟེ། །
འགག་མེད་ཕྱིར་ན་བརྟན་པ་ཡིན། །
གཉིས་མེད་ཕྱིར་དེ་ཞི་བ་སྟེ། །
གཡུང་དྲུང་ཆོས་ཉིད་གནས་ཕྱིར་རོ། །
འགག་མེད་ཕྱིར་ན་བརྟན་པ་ཡིན། །
གཉིས་མེད་ཕྱིར་དེ་ཞི་བ་སྟེ། །
གཡུང་དྲུང་ཆོས་ཉིད་གནས་ཕྱིར་རོ། །
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.
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.
- [La bouddhéité] est permanente parce qu’elle n’est jamais née ;
- Elle est stable parce qu’elle ne cesse jamais ;
- Elle est paisible parce qu’elle n’a plus de dualités ;
- Elle est éternelle parce que l’essence du réel persiste.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse II.34
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
།ཚིགས་སུ་བཅད་པ་འདིའི་དོན་ནི་{br}མདོར་བསྡུ་ན་ཚིགས་སུ་བཅད་པ་བརྒྱད་ཀྱིས་རིག་པར་བྱ་སྟེ། རྣམ་གྲོལ་ཆོས་ཀྱི་སྐུ་དག་གིས། །རང་དང་གཞན་གྱི་དོན་བསྟན་ཏེ། །རང་གཞན་དོན་རྟེན་དེ་ལ་ནི། །བསམ་མི་ཁྱབ་སོགས་ཡོན་ཏན་ལྡན། །ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཡུལ། །སངས་རྒྱས་ཤེས་གསུམ་ཡུལ་མིན་ཕྱིར། །{br}ཡེ་ཤེས་ལུས་ཅན་རྣམས་ཀྱིས་ནི། །བསམ་མི་ཁྱབ་པར་རྟོགས་པར་བྱ། །ཕྲ་ཕྱིར་ཐོས་པའི་ཡུལ་མིན་ཏེ། །དོན་དམ་ཡིན་ཕྱིར་བསམ་བྱའི་མིན། །ཆོས་ཉིད་ཟབ་ཕྱིར་འཇིག་རྟེན་པའི། །སྒོམ་པ་ལ་སོགས་ཡུལ་མ་ཡིན། །གང་ཕྱིར་གཟུགས་ལ་དམུས་ལོང་བཞིན། །བྱིས་པས་དེ་སྔོན་མཐོང་མ་མྱོང་། །{br}བཙས་པའི་ཁྱིམ་ནས་བུ་ཆུང་གིས། །ཉི་མའི་གཟུགས་བཞིན་འཕགས་པས་ཀྱང་། །སྐྱེ་དང་བྲལ་ཞིང་རྟག་པ་སྟེ། །འགག་པ་མེད་ཕྱིར་བརྟན་པ་ཡིན། །གཉིས་མེད་ཕྱིར་ན་ཞི་བ་སྟེ། །གཡུང་དྲུང་ཆོས་ཉིད་གནས་ཕྱིར་རོ། །རབ་ཞི་འགོག་པའི་བདེན་པའི་ཕྱིར། །ཐམས་ཅད་རྟོགས་ཕྱིར་ཁྱབ་པ་{br}ཉིད། །གནས་པ་མེད་ཕྱིར་རྟོག་མེད་དེ། །ཉོན་མོངས་སྤངས་ཕྱིར་ཆགས་པ་མེད། །ཤེས་བྱའི་སྒྲིབ་ཀུན་དག་བྱའི་ཕྱིར། །ཐམས་ཅད་དུ་ནི་ཐོགས་པ་མེད། །གཉིས་མེད་ལས་སུ་རུང་བའི་ཕྱིར། །རྩུབ་པའི་རེག་དང་བྲལ་བའི་ཕྱིར། །དེ་གཟུགས་མེད་ཅིང་བལྟར་མེད་དེ། །མཚན་མ་
མེད་ཕྱིར་གཟུང་དུ་མེད། །དགེ་བའི་རང་བཞིན་དག་པའི་ཕྱིར། །དྲི་མེད་དྲི་མ་སྤངས་ཕྱིར་རོ།
Other English translations[edit]
Obermiller (1931) [7]
- It is eternal, as it is not subjected to birth,
- And firm, since it does not disappear;
- It is quiescent, being free from both (search and thought-construction),
- And indestructible as the Ultimate Essence (of the elements).
Takasaki (1966) [8]
- It is 'eternal', as it is devoid of birth;
- It is 'everlasting', since it does not disappear;
- It is 'quiescent', because it is free from dualism,
- And is 'constant' because of endurance of Reality.
Fuchs (2000) [9]
- Since it is free from being born, it is permanent.
- Since it is without cessation, it is steadfast.
- Since these two are not present, it is peaceful.
- It is immutable, for the dharmata [ever] remains.
Textual sources[edit]
Commentaries on this verse[edit]
Academic notes[edit]
- 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.
