Verse II.32
From Buddha-Nature
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}}{{VerseVariation | }}{{VerseVariation | ||
|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
| − | |VariationOriginal= | + | |VariationOriginal=ཕྲ་ཕྱིར་ཐོས་པའི་ཡུལ་མིན་ཏེ། །<br>དོན་དམ་ཡིན་ཕྱིར་བསམ་བྱའི་མིན། །<br>ཆོས་ཉིད་ཟབ་ཕྱིར་འཇིག་རྟེན་པའི། །<br>བསྒོམ་པ་ལ་སོགས་ཡུལ་མ་ཡིན། ། |
|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=Since it is subtle, it is not an object of study.<br>Since it is the ultimate, it is not [an object] of reflection.<br>Since it is the depth of the nature of phenomena,<br>It is not [an object] of worldly meditation and so forth. | |VariationTrans=Since it is subtle, it is not an object of study.<br>Since it is the ultimate, it is not [an object] of reflection.<br>Since it is the depth of the nature of phenomena,<br>It is not [an object] of worldly meditation and so forth. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 421 <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]], 421 <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> | ||
| + | :Owing to its subtle transcendental character, | ||
| + | :It cannot be made the object of study, | ||
| + | :Being the Absolute Truth, it cannot be investigated, | ||
| + | :And, as the profound Ultimate Essence, it is not accessible | ||
| + | :To mundane meditation and the like. | ||
| + | |||
| + | <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> | ||
| + | :Being of subtle character, it is not the object of study, | ||
| + | :Being the Highest Truth, it is not the object of thought, | ||
| + | :And, being the impenetrable Absolute Essence, | ||
| + | :It is not accessible to the mundane meditation and the like, | ||
| + | |||
| + | <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> | ||
| + | :Being subtle it is not an object for study. | ||
| + | :Being absolute it cannot be reflected upon. | ||
| + | :Dharmata is deep. Hence it is not an object | ||
| + | :for any worldly meditation and so on. | ||
}} | }} | ||
Latest revision as of 11:56, 18 August 2020
Ratnagotravibhāga Root Verse II.32
Verse II.32 Variations
श्रुतस्याविषयः सौक्ष्म्याच्चिन्तायाः परमार्थतः
लौक्यादिभावनायाश्च धर्मतागव्हरत्वतः
लौक्यादिभावनायाश्च धर्मतागव्हरत्वतः
E. H. Johnston as input by the University of the West.[1]
śrutasyāviṣayaḥ saukṣmyāccintāyāḥ paramārthataḥ
laukyādibhāvanāyāśca dharmatāgavharatvataḥ
laukyādibhāvanāyāśca dharmatāgavharatvataḥ
E. H. Johnston as input by the University of the West.[2]
ཕྲ་ཕྱིར་ཐོས་པའི་ཡུལ་མིན་ཏེ། །
དོན་དམ་ཡིན་ཕྱིར་བསམ་བྱའི་མིན། །
ཆོས་ཉིད་ཟབ་ཕྱིར་འཇིག་རྟེན་པའི། །
བསྒོམ་པ་ལ་སོགས་ཡུལ་མ་ཡིན། །
དོན་དམ་ཡིན་ཕྱིར་བསམ་བྱའི་མིན། །
ཆོས་ཉིད་ཟབ་ཕྱིར་འཇིག་རྟེན་པའི། །
བསྒོམ་པ་ལ་སོགས་ཡུལ་མ་ཡིན། །
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.
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.
- De par sa subtilité, ce n’est pas un objet d’étude.
- Absolue, ce n’est un objet de réflexion.
- Profonde essence du réel, ce n’est pas non plus l’objet
- Des méditations mondaines et autres.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse II.32
Tibetan
English
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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]
- Owing to its subtle transcendental character,
- It cannot be made the object of study,
- Being the Absolute Truth, it cannot be investigated,
- And, as the profound Ultimate Essence, it is not accessible
- To mundane meditation and the like.
Takasaki (1966) [8]
- Being of subtle character, it is not the object of study,
- Being the Highest Truth, it is not the object of thought,
- And, being the impenetrable Absolute Essence,
- It is not accessible to the mundane meditation and the like,
Fuchs (2000) [9]
- Being subtle it is not an object for study.
- Being absolute it cannot be reflected upon.
- Dharmata is deep. Hence it is not an object
- for any worldly meditation and so on.
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.
