Verse II.67

From Buddha-Nature
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|VariationLanguage=Tibetan
 
|VariationLanguage=Tibetan
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|VariationOriginal=།འདུས་མ་བྱས་པའི་རང་བཞིན་གྱི།<br>།ཐུབ་པ་གདོད་ནས་རབ་ཞིའི་ཕྱིར།<br>།རྟག་པ་སྐྱབས་མེད་རྣམས་ཀྱི་ནི།<br>།སྐྱབས་ལ་སོགས་པར་འཐད་ཕྱིར་རོ།
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|VariationOriginal=འདུས་མ་བྱས་པའི་རང་བཞིན་གྱི། །<br>ཐུབ་པ་གདོད་ནས་རབ་ཞིའི་ཕྱིར། །<br>རྟག་པ་སྐྱབས་མེད་རྣམས་ཀྱི་ནི། །<br>སྐྱབས་ལ་སོགས་པར་འཐད་ཕྱིར་རོ། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916185 Dege, PHI, 129]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916185 Dege, PHI, 129]
 
|VariationTrans=By virtue of the sage, whose nature<br>Is unconditioned, being primordially at peace,<br>And by virtue of being tenable as the refuge and so on<br>Of those without refuge, [the Buddha] is permanent.
 
|VariationTrans=By virtue of the sage, whose nature<br>Is unconditioned, being primordially at peace,<br>And by virtue of being tenable as the refuge and so on<br>Of those without refuge, [the Buddha] is permanent.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 427 <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]], 427 <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=The summarized meaning of this is to be understood through [the following] six verses.<ref>As will be seen in the text below, in verses II.63–68, two lines each correspond to the ten reasons in II.62 for buddhahood’s being permanent, with "protector of the world"in II.62d (VT fol. 14v6: ''lokanāthatvāt'') being considered the tenth reason.</ref>
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::'''By virtue of having upheld the genuine dharma'''
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::'''Through giving up body, life, and possessions''',
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::'''By virtue of fulfilling the initial commitment'''
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::'''In order to benefit all sentient beings and so on''', II.63
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::'''By virtue of completely pure compassion'''
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::'''Manifesting in buddhahood''',
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::'''By virtue of the one who displays<ref>I follow MB °''pādapraṇetuś ca'' against J ''pādaprakāśāc ca''.</ref> the limbs of miraculous power'''
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::'''Being able to remain [in the world]<ref>The phrase in "[ ]" is found in C. </ref> through them''', II.64
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::'''By virtue of being liberated through wisdom from grasping
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::'''At [saṃsāric] existence and nirvāṇa as being two,
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::'''By virtue of always being endowed with the fulfillment
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::'''Of the bliss of inconceivable samādhi, II.65
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::'''By virtue of being untainted by worldly dharmas'''
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::'''While acting in the world''',
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::'''By virtue of the māra of death not stirring'''
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::'''Within the attainment of the state of immortality and peace''', II.66
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::'''By virtue of the sage, whose nature'''
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::'''Is unconditioned, being primordially at peace''',
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::'''And by virtue of being tenable as the refuge and so on'''<ref>I follow VT (fol. 14v6) °''śaraṇādyutpattitaḥ'' against MB and J °''śaraṇābhyupapattitaḥ'' (confirmed by DP ''skyabs la sogs pa ’thad phyir ro''). VT furthermore glosses "refuge" as "dharmakāya, sambhogakāya, nirmāṇakāya."</ref>
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::'''Of those without refuge, [the Buddha] is permanent'''.<ref>. I follow MB ''nityatāśaraṇānāṃ'' (confirmed by VT, fol. 14v6) against J ''nityam aśaraṇānāṃ''. </ref> II.67 P124b)
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::'''The first seven reasons [show]'''
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::'''The permanence of the teacher in terms of the rūpakāyas''', (D119b)
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::'''And the latter three [demonstrate]'''
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::'''His permanence in terms of the dharmakāya'''. II.68
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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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:Therefore, the Lord, being of an immutable nature,
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:Is perfectly quiescent from the outset.
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:Thus, eternal，he is fit to be
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:A refuge for the helpless and the like.一
 +
 +
<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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:Being of an immutable nature,
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:The Lord is perfectly pacified from the outset;
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:And he gives a refuge for those who have no shelter,
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:Because of these [10] points, he is 'eternal'.
 +
 +
<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 state of the Muni being of uncreated nature
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:has been fully pacified since beginningless time.
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:For all those who are bereft of permanent shelter
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:it provides the most delightful refuge, and so on.
 
}}
 
}}

Latest revision as of 12:21, 18 August 2020

Ratnagotravibhāga Root Verse II.67

Verse II.67 Variations

असंस्कृतस्वभावस्य मुनेरादिप्रशान्तितः
नित्यमशरणानां च शरणाभ्युपपत्तितः
E. H. Johnston as input by the University of the West.[1]
asaṃskṛtasvabhāvasya munerādipraśāntitaḥ
nityamaśaraṇānāṃ ca śaraṇābhyupapattitaḥ
E. H. Johnston as input by the University of the West.[2]
འདུས་མ་བྱས་པའི་རང་བཞིན་གྱི། །
ཐུབ་པ་གདོད་ནས་རབ་ཞིའི་ཕྱིར། །
རྟག་པ་སྐྱབས་མེད་རྣམས་ཀྱི་ནི། །
སྐྱབས་ལ་སོགས་པར་འཐད་ཕྱིར་རོ། །
Dege, PHI, 129
By virtue of the sage, whose nature
Is unconditioned, being primordially at peace,
And by virtue of being tenable as the refuge and so on
Of those without refuge, [the Buddha] is permanent.
When the Clouds Part, Brunnhölzl, 427 [3]
Parce que, inconditionné par nature,
Le sage est apaisé dès l’origine
Et parce qu’il est logique qu’il soit le refuge
De ceux qui n’ont pas de refuge permanent.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.67

Tibetan
English
Sanskrit
Chinese

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

།འདིའི་བསྡུས་པའི་དོན་ཚིགས་སུ་བཅད་པ་དྲུག་{br}གིས་རིག་པར་བྱ་སྟེ། ལུས་དང་སྲོག་དང་འོངས་སྤྱོད་རྣམས། །བཏང་ནས་དམ་ཆོས་འཛིན་ཕྱིར་དང་། །སེམས་ཅན་ཀུན་ལ་ཕན་པའི་ཕྱིར། །དང་པོའི་དམ་བཅས་མཐར་འབྱིན་ཕྱིར། །སངས་རྒྱས་ཉིད་ནི་གཙང་བ་དང་། །དག་པའི་ཐུགས་རྗེ་རབ་འཇུག་ཕྱིར། །རྫུ་འཕྲུལ་རྐང་{br}པ་སྟོན་པ་ནི། །དེ་ཡིས་གནས་པར་སྤྱོད་པའི་ཕྱིར། །མཁྱེན་པས་འཁོར་དང་མྱ་ངན་འདའ། །གཉིས་སུ་འཛིན་པས་གྲོལ་བའི་ཕྱིར། །རྟག་ཏུ་བསམ་ཡས་ཏིང་འཛིན་གྱི། །བདེ་བ་ཕུན་སུམ་ཚོགས་ལྡན་ཕྱིར། །འཇིག་རྟེན་ནི་སྤྱོད་པ་ན། འཇིག་རྟེན་ཆོས་ཀྱིས་གོས་མེད་ཕྱིར། །{br}འཆི་མེད་ཞི་བའི་གནས་ཐོབ་པ། །འཆི་བདུད་རྒྱུ་བ་མེད་པའི་ཕྱིར། །འདུས་མ་བྱས་པའི་རང་བཞིན་གྱི། །ཐུབ་པ་གདོད་ནས་རབ་ཞིའི་ཕྱིར། །རྟག་པ་སྐྱབས་མེད་རྣམས་ཀྱི་ནི། །སྐྱབས་ལ་སོགས་པ་འཐད་ཕྱིར་རོ། །དང་པོ་ཡི་ནི་རྒྱུ་བདུན་ནི། །གཟུགས་ཀྱི་སྐུ་ཡི་རྟག་
ཉིད་དེ། །ཕྱི་མ་གསུམ་གྱིས་སྟོང་པ་ན། །ཆོས་ཀྱི་སྐུ་ཡི་རྟག་པ་ཉིད།

Other English translations[edit]

Obermiller (1931) [9]
Therefore, the Lord, being of an immutable nature,
Is perfectly quiescent from the outset.
Thus, eternal，he is fit to be
A refuge for the helpless and the like.一
Takasaki (1966) [10]
Being of an immutable nature,
The Lord is perfectly pacified from the outset;
And he gives a refuge for those who have no shelter,
Because of these [10] points, he is 'eternal'.
Fuchs (2000) [11]
The state of the Muni being of uncreated nature
has been fully pacified since beginningless time.
For all those who are bereft of permanent shelter
it provides the most delightful refuge, and so on.

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. As will be seen in the text below, in verses II.63–68, two lines each correspond to the ten reasons in II.62 for buddhahood’s being permanent, with "protector of the world"in II.62d (VT fol. 14v6: lokanāthatvāt) being considered the tenth reason.
  5. I follow MB °pādapraṇetuś ca against J pādaprakāśāc ca.
  6. The phrase in "[ ]" is found in C.
  7. I follow VT (fol. 14v6) °śaraṇādyutpattitaḥ against MB and J °śaraṇābhyupapattitaḥ (confirmed by DP skyabs la sogs pa ’thad phyir ro). VT furthermore glosses "refuge" as "dharmakāya, sambhogakāya, nirmāṇakāya."
  8. . I follow MB nityatāśaraṇānāṃ (confirmed by VT, fol. 14v6) against J nityam aśaraṇānāṃ.
  9. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  10. 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.
  11. 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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