Verse III.11

From Buddha-Nature
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|VariationLanguage=Tibetan
 
|VariationLanguage=Tibetan
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|VariationOriginal=།འཁྲུལ་དང་ཅ་ཅོ་མི་མངའ་སྟེ།<br>།སྟོན་ལ་དྲན་པ་ཉམས་མི་མངའ།<br>།མཉམ་པར་མ་བཞག་ཐུགས་མི་མངའ།<br>།འདུ་ཤེས་སྣ་ཚོགས་ཀྱང་མི་མངའ།
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|VariationOriginal=འཁྲུལ་དང་ཅ་ཅོ་མི་མངའ་སྟེ། །<br>སྟོན་ལ་དྲན་པ་ཉམས་མི་མངའ། །<br>མཉམ་པར་མ་བཞག་ཐུགས་མི་མངའ། །<br>འདུ་ཤེས་སྣ་ཚོགས་ཀྱང་མི་མངའ། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916187 Dege, PHI, 131]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916187 Dege, PHI, 131]
 
|VariationTrans=The teacher is without mistakenness and chatter,<br>Is never bereft of mindfulness,<br>Lacks a mind not resting in meditative equipoise,<br>Is free from notions of diversity,
 
|VariationTrans=The teacher is without mistakenness and chatter,<br>Is never bereft of mindfulness,<br>Lacks a mind not resting in meditative equipoise,<br>Is free from notions of diversity,
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 431 <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]], 431 <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=[There follow five verses about] the statement that [the Buddha] is endowed with the eighteen unique buddha attributes.
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::'''The teacher is without mistakenness and chatter''',
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::'''Is never bereft of mindfulness''',
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::'''Lacks a mind not resting in meditative equipoise''',
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::'''Is free from notions of diversity''', III.11
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 +
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::'''Lacks indifference without examination''',
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::'''His striving, vigor, mindfulness''',
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::'''Prajñā, liberation,<ref>VT (fol. 15v5) glosses "without examination" as "ignorance" and "liberation" as "liberation from the afflictions."</ref> and vision'''
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::'''Of the wisdom of liberation never deteriorate''', III.12
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::'''His actions<ref>VT (fol. 15v5–6) glosses "actions" as those of body, speech, and mind. </ref> are preceded by wisdom''',
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::'''And his wisdom in the three times is unobscured'''.
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::'''These eighteen are the guru’s qualities'''
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::'''That are unique compared to others'''.<ref>VT (fol. 15v6) glosses "others" as love and so on."</ref> III.13
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::'''The seer lacks mistakenness, chatter, mindlessness, mental agitation''',<ref>Against J citte na saṃbhedataḥ, I follow VT (fol. 15v6) ''citteṅkhanaṃ bhedataḥ'' (corresponding to DP ''thugs g.yo tha dad''), which is glossed as "unsteadiness of mind, meaning the mind that is not in meditative equipoise." Schmithausen suggests ''cittehitaṃ bhedataḥ'' [MB °''taṃ'' is clear, while the preceding akṣara is illegible], which is similar in meaning.</ref>
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::'''Notions of difference, and natural indifference, while there is never any deterioration''
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::'''Of his striving, vigor, mindfulness, pure stainless prajñā and liberation''',
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::'''And vision of the wisdom of liberation (seeing all objects to be known)'''.<ref>DP omit "vision" (°''nidarśanāc'') and say "the wisdom of liberation that sees all objects to be known" (''shes bya’i don kun gzigs pa’i grol ba’i ye shes'').</ref> III.14
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::'''He engages in the three actions with regard to objects<ref>DP ''gang gi/gis (yasya/yena)'' instead of ''artheṣu''.</ref> that are preceded by omniscience''',
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::'''And the operation of his vast wisdom is always unobstructed with regard to the three times.''' (J94)
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::'''Thus is this state of the victor, which is endowed with great compassion and realized by the victors.'''
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::'''By virtue of this realization, he fearlessly turns the great wheel of the genuine dharma in the world.'''<ref>For the individual causes of the eighteen unique qualities according to the ''Ratnadārikāsūtra'', see the note on III.11–15 in CMW.</ref> III.15
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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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:(With the Buddha) there is no error, and no ill-sounding speech,
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:The Teacher knows no loss of memory,
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:He is not possessed of a iron-concentrated mind,
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:Nor has he a pluralistic outlook.
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 +
<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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:With the Preceptor,
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:There is neither error nor rough speech,
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:Neither loss of memory nor distraction of mind,
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:Also, there is no pluralistic conception;—
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<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>
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:There is no delusion and no idle talk.
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:The Teacher's mindfulness is unimpaired.
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:Never is his mind not resting evenly.
 +
:There is no harboring of various ideas.
 
}}
 
}}

Latest revision as of 12:00, 18 August 2020

Ratnagotravibhāga Root Verse III.11

Verse III.11 Variations

स्खलितं रवितं नास्ति शास्तुर्न मुषिता स्मृतिः
न चासमाहितं चित्तं नापि नानत्वसंज्ञिता
E. H. Johnston as input by the University of the West.[1]
skhalitaṃ ravitaṃ nāsti śāsturna muṣitā smṛtiḥ
na cāsamāhitaṃ cittaṃ nāpi nānatvasaṃjñitā
E. H. Johnston as input by the University of the West.[2]
འཁྲུལ་དང་ཅ་ཅོ་མི་མངའ་སྟེ། །
སྟོན་ལ་དྲན་པ་ཉམས་མི་མངའ། །
མཉམ་པར་མ་བཞག་ཐུགས་མི་མངའ། །
འདུ་ཤེས་སྣ་ཚོགས་ཀྱང་མི་མངའ། །
Dege, PHI, 131
The teacher is without mistakenness and chatter,
Is never bereft of mindfulness,
Lacks a mind not resting in meditative equipoise,
Is free from notions of diversity,
When the Clouds Part, Brunnhölzl, 431 [3]
[Notre Instructeur] ne se trompe pas
et ne tient pas de propos futiles,
Sa mémoire est infaillible, son esprit
Ne quitte jamais le recueillement profond ;
Il ne perçoit pas non plus de différences
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse III.11

Tibetan
English
Sanskrit
Chinese

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

།སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད་དང་ལྡན་པ་ཞེས་བྱ་བ་ནི། འཁྲུལ་དང་ཅ་ཅོ་མི་མངའ་སྟེ། །སྟོན་ལ་དྲན་པ་ཉམས་མི་མངའ། །མཉམ་པར་མ་བཞག་ཐུགས་མི་མངའ། །འདུ་ཤེས་སྣ་ཚོགས་ཀྱང་མི་མངའ། །མ་བརྟགས་{br}བཏང་སྙོམས་མི་མངའ་སྟེ། །འདུན་པ་བརྩོན་འགྲུས་དྲན་པ་དང་། །ཤེས་རབ་རྣམ་གྲོལ་རྣམ་གྲོལ་གྱི། །ཡེ་ཤེས་གཟིགས་པ་ཉམས་མི་མངའ། །ལས་རྣམས་ཡེ་ཤེས་སྔོན་འགྲོ་དང་། །དུས་ལ་ཡེ་ཤེས་སྒྲིབ་པ་མེད། །དེ་ལྟར་བཅོ་བརྒྱད་འདི་དང་གཞན། །སྟོན་པའི་མ་{br}འདྲེས་ཡོན་ཏན་ཡིན། །འཁྲུལ་དང་ཅ་ཅོ་བསྙེལ་དང་ཐུགས་གཡོ་ཐ་དད་ཀྱི་ནི་འདུ་ཤེས་དང་། །ངང་གིས་བཏང་སྙོམས་དྲང་སྲོང་ལ་མེད་འདུན་པ་དང་ནི་བརྩོན་འགྲུས་དང་། །དྲན་དང་རྣམ་དག་དྲི་མེད་ཤེས་རབ་རྟག་ཏུ་རྣམ་པར་གྲོལ་བ་དང་། །ཤེས་བྱའི་དོན་ཀུན་གཟིགས་པའི་གྲོལ་བའི་{br}ཡེ་ཤེས་ལས་ནི་ཉམས་མི་མངའ། །གང་གི་ལས་གསུམ་ཐམས་ཅད་ཡེ་ཤེས་སྔོན་འགྲོ་རྗེས་སུ་འཇུག་པ་དང་། །དུས་གསུམ་དག་ཏུ་ཐོགས་མེད་ངེས་པ་མཁྱེན་པ་རྒྱ་ཆེ་འཇུག་པ་སྟེ། །གང་རྟོགས་འགྲོ་བར་འཇིགས་མེད་དམ་ཆོས་འཁོར་ལོ་ཆེན་པོ་རབ་བསྐོར་བ། །ཐུགས་{br}རྗེ་ཆེན་པོ་དང་ལྡན་རྒྱལ་བ་ཉིད་དེ་སངས་རྒྱས་རྣམས་ཀྱིས་བརྙེས།

Other English translations[edit]

Obermiller (1931) [11]
(With the Buddha) there is no error, and no ill-sounding speech,
The Teacher knows no loss of memory,
He is not possessed of a iron-concentrated mind,
Nor has he a pluralistic outlook.
Takasaki (1966) [12]
With the Preceptor,
There is neither error nor rough speech,
Neither loss of memory nor distraction of mind,
Also, there is no pluralistic conception;—
Fuchs (2000) [13]
There is no delusion and no idle talk.
The Teacher's mindfulness is unimpaired.
Never is his mind not resting evenly.
There is no harboring of various ideas.

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. VT (fol. 15v5) glosses "without examination" as "ignorance" and "liberation" as "liberation from the afflictions."
  5. VT (fol. 15v5–6) glosses "actions" as those of body, speech, and mind.
  6. VT (fol. 15v6) glosses "others" as love and so on."
  7. Against J citte na saṃbhedataḥ, I follow VT (fol. 15v6) citteṅkhanaṃ bhedataḥ (corresponding to DP thugs g.yo tha dad), which is glossed as "unsteadiness of mind, meaning the mind that is not in meditative equipoise." Schmithausen suggests cittehitaṃ bhedataḥ [MB °taṃ is clear, while the preceding akṣara is illegible], which is similar in meaning.
  8. DP omit "vision" (°nidarśanāc) and say "the wisdom of liberation that sees all objects to be known" (shes bya’i don kun gzigs pa’i grol ba’i ye shes).
  9. DP gang gi/gis (yasya/yena) instead of artheṣu.
  10. For the individual causes of the eighteen unique qualities according to the Ratnadārikāsūtra, see the note on III.11–15 in CMW.
  11. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  12. 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.
  13. 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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