Verse II.35
From Buddha-Nature
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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
| − | |VariationOriginal= | + | |VariationOriginal=རབ་ཞི་འགོག་པའི་བདེན་པའི་ཕྱིར། །<br>ཐམས་ཅད་རྟོགས་ཕྱིར་ཁྱབ་པ་ཉིད། །<br>གནས་པ་མེད་ཕྱིར་རྟོག་མེད་དེ། །<br>ཉོན་མོངས་སྤངས་ཕྱིར་ཆགས་པ་མེད། ། |
|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 peaceful because it is the reality of cessation.<br>It is all-pervasive since it realizes everything.<br>It is nonconceptual because it is nonabiding.<br>It is without attachment since the afflictions are relinquished. | |VariationTrans=It is peaceful because it is the reality of cessation.<br>It is all-pervasive since it realizes everything.<br>It is nonconceptual because it is nonabiding.<br>It is without attachment since the afflictions are relinquished. | ||
|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 represents the Perfect Peace, being the negation (of Phenomenal Existence), | ||
| + | :It is all-pervading, as it cognizes everything, | ||
| + | :It is free from thought-construction through the non-insistence (upon the reality of the elements), | ||
| + | :Devoid of all attachment, owing to the extirpation of defilement. | ||
| + | |||
| + | <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 'perfectly pacified' as being the Truth of Extinction, | ||
| + | :It is ' all-pervading ' since it cognizes everything; | ||
| + | :It is 'non-discriminative' as it has no insistence; | ||
| + | :And 'has no attachment' since it rejects defilements. | ||
| + | |||
| + | <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> | ||
| + | :It is utter peace, since the truth of cessation [is revealed]. | ||
| + | :Since everything is realized, it pervades [all the knowable]. | ||
| + | :Since it does not dwell upon anything, it is without ideation. | ||
| + | :Since the mental poisons are eliminated, it has no attachment. | ||
}} | }} | ||
Latest revision as of 11:35, 18 August 2020
Ratnagotravibhāga Root Verse II.35
Verse II.35 Variations
शान्तं निरोधसत्यत्वाद्व्यापि सर्वावबोधतः
अकल्पमप्रतिष्ठानादसक्तं क्लेशहानितः
अकल्पमप्रतिष्ठानादसक्तं क्लेशहानितः
E. H. Johnston as input by the University of the West.[1]
śāntaṃ nirodhasatyatvādvyāpi sarvāvabodhataḥ
akalpamapratiṣṭhānādasaktaṃ kleśahānitaḥ
akalpamapratiṣṭhānādasaktaṃ kleśahānitaḥ
E. H. Johnston as input by the University of the West.[2]
རབ་ཞི་འགོག་པའི་བདེན་པའི་ཕྱིར། །
ཐམས་ཅད་རྟོགས་ཕྱིར་ཁྱབ་པ་ཉིད། །
གནས་པ་མེད་ཕྱིར་རྟོག་མེད་དེ། །
ཉོན་མོངས་སྤངས་ཕྱིར་ཆགས་པ་མེད། །
ཐམས་ཅད་རྟོགས་ཕྱིར་ཁྱབ་པ་ཉིད། །
གནས་པ་མེད་ཕྱིར་རྟོག་མེད་དེ། །
ཉོན་མོངས་སྤངས་ཕྱིར་ཆགས་པ་མེད། །
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.
It is all-pervasive since it realizes everything.
It is nonconceptual because it is nonabiding.
It is without attachment since the afflictions are relinquished.
- [L’Éveil est] très paisible en tant que vérité de la cessation ;
- Omniprésent pour sa réalisation de toute chose ;
- Sans pensées parce qu’il ne fait fond sur rien ;
- Et sans attachement parce qu’il n’a plus d’affections.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse II.35
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 represents the Perfect Peace, being the negation (of Phenomenal Existence),
- It is all-pervading, as it cognizes everything,
- It is free from thought-construction through the non-insistence (upon the reality of the elements),
- Devoid of all attachment, owing to the extirpation of defilement.
Takasaki (1966) [8]
- It is 'perfectly pacified' as being the Truth of Extinction,
- It is ' all-pervading ' since it cognizes everything;
- It is 'non-discriminative' as it has no insistence;
- And 'has no attachment' since it rejects defilements.
Fuchs (2000) [9]
- It is utter peace, since the truth of cessation [is revealed].
- Since everything is realized, it pervades [all the knowable].
- Since it does not dwell upon anything, it is without ideation.
- Since the mental poisons are eliminated, it has no attachment.
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.
