Verse II.37
From Buddha-Nature
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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
| − | |VariationOriginal= | + | |VariationOriginal=དེ་གཟུགས་མེད་ཕྱིར་བལྟར་མེད་དེ། །<br>མཚན་མ་མེད་ཕྱིར་གཟུང་དུ་མེད། །<br>དགེ་བ་རང་བཞིན་དག་པའི་ཕྱིར། །<br>དྲི་མེད་དྲི་མ་སྤངས་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 invisible because it has no form.<br>It is ungraspable since it has no characteristics.<br>It is splendid because it is pure by nature.<br>It is stainless because the stains are eliminated. | |VariationTrans=It is invisible because it has no form.<br>It is ungraspable since it has no characteristics.<br>It is splendid because it is pure by nature.<br>It is stainless because the stains are eliminated. | ||
|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> | ||
| + | :Being immaterial, it is not perceptible, | ||
| + | :And, as it has no real characteristic marks, | ||
| + | :It cannot be cognized by inference. | ||
| + | :It is sublime, being perfectly pure by nature, | ||
| + | :And free from every stain through the complete removal 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> | ||
| + | :Being immaterial, it cannot be perceived, | ||
| + | :And being of no [visible] mark, it is 'incognizable'; | ||
| + | :It is 'pure' since it is pure by nature, | ||
| + | :And is ' immaculate ' because of its removal of pollutions. | ||
| + | |||
| + | <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 not something visible, it cannot be seen. | ||
| + | :Since it is free from features, it cannot be grasped. | ||
| + | :It is virtuous, [the dharmadhatu] being by nature pure, | ||
| + | :and it is free from stains, since pollution is abandoned. | ||
}} | }} | ||
Latest revision as of 12:15, 18 August 2020
Ratnagotravibhāga Root Verse II.37
Verse II.37 Variations
अदृश्यं तदरूपित्वादग्राह्यमनिमित्ततः
शुभं प्रकृतिशुद्धत्वादमलं मलहानितः
शुभं प्रकृतिशुद्धत्वादमलं मलहानितः
E. H. Johnston as input by the University of the West.[1]
adṛśyaṃ tadarūpitvādagrāhyamanimittataḥ
śubhaṃ prakṛtiśuddhatvādamalaṃ malahānitaḥ
śubhaṃ prakṛtiśuddhatvādamalaṃ malahānitaḥ
E. H. Johnston as input by the University of the West.[2]
དེ་གཟུགས་མེད་ཕྱིར་བལྟར་མེད་དེ། །
མཚན་མ་མེད་ཕྱིར་གཟུང་དུ་མེད། །
དགེ་བ་རང་བཞིན་དག་པའི་ཕྱིར། །
དྲི་མེད་དྲི་མ་སྤངས་ཕྱིར་རོ། །
མཚན་མ་མེད་ཕྱིར་གཟུང་དུ་མེད། །
དགེ་བ་རང་བཞིན་དག་པའི་ཕྱིར། །
དྲི་མེད་དྲི་མ་སྤངས་ཕྱིར་རོ། །
It is invisible because it has no form.
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.
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.
- [L’Éveil] est invisible parce qu’il n’a pas de forme ;
- Insaisissable parce qu’il n’a pas de caractéristiques ;
- Vertueux parce qu’il est pur par nature ;
- Immaculé parce qu’il n’a plus de souillures.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse II.37
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]
- Being immaterial, it is not perceptible,
- And, as it has no real characteristic marks,
- It cannot be cognized by inference.
- It is sublime, being perfectly pure by nature,
- And free from every stain through the complete removal of defilement.
Takasaki (1966) [8]
- Being immaterial, it cannot be perceived,
- And being of no [visible] mark, it is 'incognizable';
- It is 'pure' since it is pure by nature,
- And is ' immaculate ' because of its removal of pollutions.
Fuchs (2000) [9]
- Since it is not something visible, it cannot be seen.
- Since it is free from features, it cannot be grasped.
- It is virtuous, [the dharmadhatu] being by nature pure,
- and it is free from stains, since pollution is abandoned.
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.
