Verse III.18

From Buddha-Nature
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|VariationLanguage=Tibetan
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|VariationOriginal=།པགས་འཇམ་གཞོན་ཤ་ཅན་ལེགས་ཉིད།<br>།སྐུ་ནི་བདུན་དག་མཐོ་བ་དང་།<br>།བྱིན་པ་ཨེ་ན་ཡ་འདྲ་གསང་།<br>།གླང་པོ་བཞིན་དུ་སྦུབས་སུ་ནུབ།
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|VariationOriginal=པགས་འཇམ་གཞོན་ཤ་ཅན་ལེགས་ཉིད། །<br>སྐུ་ནི་བདུན་དག་མཐོ་བ་དང་། །<br>བྱིན་པ་ཨེ་ན་ཡ་འདྲ་གསང་། །<br>གླང་པོ་བཞིན་དུ་སྦུབས་སུ་ནུབ། །
 
|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=His skin is soft and youthfully tender,<br>His body has seven convex surfaces,<br>His calves are antelope-like,<br>And his private parts are concealed as [they are] with an elephant.
 
|VariationTrans=His skin is soft and youthfully tender,<br>His body has seven convex surfaces,<br>His calves are antelope-like,<br>And his private parts are concealed as [they are] with an elephant.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 432 <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]], 432 <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 nine verses about] the statement that [the Buddha] possesses a physical form with the thirty-two '''marks of a great being'''.
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::'''His feet are firmly placed, marked with wheels''',<ref>VT (fol. 15v1) adds that the hands are likewise marked with wheels. </ref>
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::'''And have broad [heels] and nonprotruding [ankles]'''.
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::'''His fingers and toes<ref>Skt. ''aṅguli'' means both fingers and toes, and the following phrase "hands and feet" indicates both. </ref> are long''',
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::'''Joined by webs on hands and feet'''. III.17
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::'''His skin is soft and youthfully tender''',
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::'''His body has seven convex surfaces''',
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::'''His calves are antelope-like,'''
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::'''And his private parts are concealed as [they are] with an elephant'''. III.18
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::'''His upper body is lionlike''', (D121a)
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::'''The flesh between the shoulders<ref>According to VT (fol. 15v1), "shoulders"refers to both arms and legs, thus obviously to shoulders and hips. </ref> is broad and compact''',
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::'''His shoulders are evenly rounded''',
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::'''And his arms are rounded, soft, and not uneven'''.<ref>Skt. ''anunnāma'', DP ''mtho dman med pa''. </ref> III.19 (J95)
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::'''His arms are hanging [down to the knees]''',
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::'''[His body] has a pure halo of light around it''',
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::'''His neck is stainless like a conch''',<ref>According to VT (fol. 15v2), the throat has lines like a conch.</ref>
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::'''And his jaws are like those of the king of animals'''. III.20
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::'''His forty teeth are equally [distributed]''',<ref>According to VT (fol. 15v2), there are twenty teeth each in the upper and lower jaws. </ref>
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::'''Very bright, and well arranged'''.
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::'''His teeth are pure and of equal [size]''',<ref>According to VT (fol. 15v2), none are longer or shorter (lit. "high and low"). </ref>
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::'''And his eyeteeth are very white'''. III.21
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::'''His tongue is big and tastes the supreme taste''',
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::'''Which is infinite and inconceivable'''.
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::'''The voice of the self-arisen is like that of a kalaviṅka [bird]'''<ref>Ordinarily, ''kalaviṅka'' is a name of the red-green Indian sparrow and the Indian cuckoo alike. In Buddhist texts, however, it is usually considered as a mythical bird with the head of a human (a bodhisattva) and the body of a bird, which already sings marvelously before it breaks its shell. It is often said to live in Amitabha’s pure land Sukhāvatī. </ref>
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::'''And has the melodious tone [of the voice] of Brahmā'''. III.22
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::'''His eyes are beautiful like blue water lilies, with eyelashes like a bull''',
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::'''His face is handsome, endowed with the white immaculate ūrṇā hair''',
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::'''His head [is crowned by] an uṣṇīṣa, and the skin'''
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::'''Of the supreme of beings is pure, delicate, and has a golden hue'''. III.23
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::'''His body hairs, each one separate by itself, are soft and subtle''',
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::'''Pointing upward from the body and curling to the right'''.
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::'''His hair is [colored] like a stainless blue sapphire''',
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::'''And he is [well proportioned] like the maṇḍala of a perfect nyagrodha tree'''. III.24 P126b)
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::'''The ever-excellent and incomparable body of the great seer'''
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::'''Is firm and possesses the strength of Nārāyaṇa'''.<ref>In Hindu cosmology, this is the son of Mahāpuruṣa, the latter being the primeval man as the soul and original source of the universe. Also, Nārāyaṇa is variously identified as Brahmā, Viṣṇu, or Kṛṣṇa.</ref>
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::'''The teacher declared these thirty-two [marks]'''
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::'''Of infinite splendor to be the signs of the lord of humans'''.<ref>Obviously, the numerical breakdown of the marks into thirty-two in these verses is far from being clear, so different commentaries give different numberings and combine certain features into one (for the list of thirty-two and their causes in GC and RYC, which is based on the ''Ratnadārikāsūtra'', see the note on III.17–25 in CMW). Note also that this list here is just one from among a considerable number of more or less differing lists of the thirty-two marks that are found in various sūtras and treatises (for comprehensive lists, see Xing 2002, 27 and Tan 2011, 146–62). Also, the comments on them and their causes vary in different texts. Despite claims to the contrary, there is no evidence that the major marks (or the minor marks) are of Brahmanic origin or even of early Buddhist origin (all Buddhist sources are quite late; see Tan 2011). As indicated below in the ''Uttaratantra'', its list of the thirty-two major marks (which includes some marks that the ''Abhisamayālaṃkāra'' presents as minor marks) is based on the ''Ratnadārikāparipṛcchāsūtra'' (Taishō 397, 37b–c) and is also contained in the ''Anuttarāśrayasūtra'' (Taishō 669, 474a–b). Except for minor differences in counting, this list is also found in TOK (see Brunnhölzl 2011b, 457–58). For the different list of these marks and their causes in ''Abhisamayālaṃkāra'' VIII.13–17, which is based on the prajñāpāramitā sūtras, see Brunnhölzl 2011b, 117–21 (for the eighty minor marks, see 121–25) and Brunnhölzl 2012a, 378–84 and 531–33 (for the minor marks, see 384–88 and 533–37). Except for a few minor changes in the order and some additional features, the ''Abhisamayālaṃkāra'' ’s list is basically repeated in Nāgārjuna’s Ratnāvalī II.77–96, and II.98 adds that cakravartins also possess these marks but that their purity, beauty, and clarity matches not even a fraction of those of buddhas. Except for differences in the numbering, chapter 8 of the ''*Prajñāpāramitāśāstra'' (Taishō 1509, 90a–91a) ascribed to Nāgārjuna also follows the list in the ''Abhisamayālaṃkāra''¨. For a comparison of the list in the ''Uttaratantra'' with the lists in Haribhadra’s ''Abhisamayālaṃkārālokā'' and the ''Mahāvyutpatti'', see the notes in Takasaki 1966a on the translation of ''Uttaratantra'' III.17–25. For the most detailed presentations of the major marks apart from the prajñāpāramitā sūtras, see the ''Lakkhaṇasutta'' (''Dīgha Nikāya'' III.142–79; translated in Walshe 1995, 441–60 and Tan 2011, 180–213; the latter also provides an overview of mainly Pāli sources of both the major and minor marks and discusses the potential Babylonian origin of the former) and the ''Arthaviniścayasūtra'' (Samtani 2002, 205–16), which however lists thirty-three marks. See also the ''Lalitavistarasūtra'' ([Berkeley: Dharma Publishing, 1983], 1:155–56), the ''Mahāvyutpatti'' (section 17, nos. 236–67; translated in Thurman 1976, 156), and Pawo Tsugla Trengwa’s commentary on the ''Bodhicaryāvatāra'' (Dpa’ bo gtsug lag phreng ba n.d., 720–23).</ref> III.25
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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 fine, soft, and juvenile skin,
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:Seven spans in stature, legs like those of the deer,
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:The private parts concealed as with the elephant,
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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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:His skin is soft and fine like that of youths,
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:His body is round with 7 elevated parts,
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:His shanks are like those of the deer, and
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:The private parts are concealed as with an elephant.
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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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:His skin is soft and his flesh remains youthful.
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:His body has seven elevated and rounded parts.
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:His calves are like those of an antelope and
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:his secret parts are hidden as are an elephant's.
 
}}
 
}}

Latest revision as of 15:02, 16 September 2020

Ratnagotravibhāga Root Verse III.18

Verse III.18 Variations

त्वङ् मृदुश्रीतरुणता सप्तोत्सदशरीरता
एणेयजङ्घता नागकोशवद्वस्तिगुह्यत
E. H. Johnston as input by the University of the West.[1]
tvaṅ mṛduśrītaruṇatā saptotsadaśarīratā
eṇeyajaṅghatā nāgakośavadvastiguhyata
E. H. Johnston as input by the University of the West.[2]
པགས་འཇམ་གཞོན་ཤ་ཅན་ལེགས་ཉིད། །
སྐུ་ནི་བདུན་དག་མཐོ་བ་དང་། །
བྱིན་པ་ཨེ་ན་ཡ་འདྲ་གསང་། །
གླང་པོ་བཞིན་དུ་སྦུབས་སུ་ནུབ། །
Dege, PHI, 131
His skin is soft and youthfully tender,
His body has seven convex surfaces,
His calves are antelope-like,
And his private parts are concealed as [they are] with an elephant.
When the Clouds Part, Brunnhölzl, 432 [3]
D’une délicatesse juvénile, sa peau est d’une douceur parfaite ;
Le dos de ses mains, ses cous-de-pied, ses épaules et sa nuque
forment sept protubérances bien arrondies ;
Ses jarrets sont les mêmes que ceux de l’antilope eṇaya
Et son secret rentré au fourreau comme celui de l’éléphant.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse III.18

Tibetan
English
Sanskrit
Chinese

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

།སྐྱེས་བུ་ཆེན་པོའི་མཚན་སུམ་ཅུ་རྩ་གཉིས་དང་ལྡན་པའི་གཟུགས་མངའ་བ་ཞེས་བྱ་བ་ནི། ལེགས་གནས་འཁོར་ལོས་མཚན་པ་དང་། །ཡངས་{br}དང་ཞབས་ལོང་མི་མངོན་དང་། །སོར་མོ་རིང་དང་ཕྱག་ཞབས་རིང་། །དྲ་བ་ཡིས་ནི་འབྲེལ་བ་དང་། །པགས་འཇམ་གཞོན་ཤ་ཅན་ལེགས་ཉིད། །སྐུ་ནི་བདུན་དག་མཐོ་བ་དང་། །བྱིན་པ་ཨེ་ན་ཡ་འདྲ་གསང་། །གླང་པོ་བཞིན་དུ་སྦུབས་སུ་ནུབ། །རོ་སྟོད་སེང་གེ་འདྲ་བ་
དང་། །ཐལ་གོང་བར་མེད་རྒྱས་པ་དང་། །དཔུང་པ་ལེགས་ཟླུམ་ཕྱག་འཇམ་རིང་། །ཟླུམ་ཞིང་མཐོན་དམན་མེད་པ་དང་། །ཕྱག་རིང་ཡོངས་སུ་དག་པ་ཡི། །འོད་ཀྱི་དཀྱིལ་འཁོར་དག་དང་ལྡན། །མགྲིན་པ་དྲི་མེད་དུང་འདྲ་དང་། །འགྲམ་པ་རི་{br}དགས་རྒྱལ་པོ་འདྲ། །ཚེམས་ནི་བཞི་བཅུ་མཉམ་པ་དང་། །རབ་དངས་ཚེམས་ཐགས་བཟང་བ་དང་། །རྣམ་དག་ཚེམས་མཉམ་ཉིད་དང་ནི། །མཆེ་བ་རབ་མཆོག་དཀར་བ་ཉིད། །ལྗགས་རིང་མཐའ་མེད་བསམ་མེད་པ། །རོ་བྲོ་བ་ཡི་མཆོག་ཉིད་དང་། །རང་བྱུང་ཀ་ལ་པིང་ཀ་ཡི། །{br}སྒྲ་དང་ཚངས་པའི་དབྱངས་ཉིད་དང་། །སྤྱན་བཟངས་ཨུཏྤལ་ཁྱུ་མཆོག་རྫི་འདྲ་དང་། །ཞལ་མཛེས་དྲི་མེད་མཛོད་སྤུ་དཀར་བར་ལྡན། །གཙུག་ཏོར་དབུ་ལྡན་དག་ཅིང་སྲབ་པ་དང་། །པགས་པ་གསེར་གྱི་མདོག་འདྲ་སེམས་ཅན་མཆོག །བ་སྤུ་ལེགས་ཕྲ་འཇམ་ཞིང་རེ་རེ་ནས། །{br}སྐུ་ཡི་གྱེན་དུ་གཡས་ཕྱོགས་འཁྱིལ་བ་དང་། །དབུ་སྐྲ་དྲི་མེད་རིན་ཆེན་མཐོན་མཐིང་བཞིན། །ནྱ་གྲོ་རྫོགས་པའི་ལྗོན་ཤིང་དཀྱིལ་འཁོར་འདྲ། །ཀུན་ཏུ་བཟང་པོ་དཔེ་མེད་དྲང་སྲོང་ཆེ། །སྲེད་མེད་བུ་ཡི་སྟོབས་མངའ་མཁྲེགས་པའི་སྐུ། །བསམ་མི་ཁྱབ་པར་སུམ་ཅུ་རྩ་གཉིས་པོ། །{br}འདི་དག་སྟོན་པས་མི་དབང་མཚན་དུ་གསུངས།

Other English translations[edit]

Obermiller (1931) [14]
With fine, soft, and juvenile skin,
Seven spans in stature, legs like those of the deer,
The private parts concealed as with the elephant,
Takasaki (1966) [15]
His skin is soft and fine like that of youths,
His body is round with 7 elevated parts,
His shanks are like those of the deer, and
The private parts are concealed as with an elephant.
Fuchs (2000) [16]
His skin is soft and his flesh remains youthful.
His body has seven elevated and rounded parts.
His calves are like those of an antelope and
his secret parts are hidden as are an elephant's.

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. 15v1) adds that the hands are likewise marked with wheels.
  5. Skt. aṅguli means both fingers and toes, and the following phrase "hands and feet" indicates both.
  6. According to VT (fol. 15v1), "shoulders"refers to both arms and legs, thus obviously to shoulders and hips.
  7. Skt. anunnāma, DP mtho dman med pa.
  8. According to VT (fol. 15v2), the throat has lines like a conch.
  9. According to VT (fol. 15v2), there are twenty teeth each in the upper and lower jaws.
  10. According to VT (fol. 15v2), none are longer or shorter (lit. "high and low").
  11. Ordinarily, kalaviṅka is a name of the red-green Indian sparrow and the Indian cuckoo alike. In Buddhist texts, however, it is usually considered as a mythical bird with the head of a human (a bodhisattva) and the body of a bird, which already sings marvelously before it breaks its shell. It is often said to live in Amitabha’s pure land Sukhāvatī.
  12. In Hindu cosmology, this is the son of Mahāpuruṣa, the latter being the primeval man as the soul and original source of the universe. Also, Nārāyaṇa is variously identified as Brahmā, Viṣṇu, or Kṛṣṇa.
  13. Obviously, the numerical breakdown of the marks into thirty-two in these verses is far from being clear, so different commentaries give different numberings and combine certain features into one (for the list of thirty-two and their causes in GC and RYC, which is based on the Ratnadārikāsūtra, see the note on III.17–25 in CMW). Note also that this list here is just one from among a considerable number of more or less differing lists of the thirty-two marks that are found in various sūtras and treatises (for comprehensive lists, see Xing 2002, 27 and Tan 2011, 146–62). Also, the comments on them and their causes vary in different texts. Despite claims to the contrary, there is no evidence that the major marks (or the minor marks) are of Brahmanic origin or even of early Buddhist origin (all Buddhist sources are quite late; see Tan 2011). As indicated below in the Uttaratantra, its list of the thirty-two major marks (which includes some marks that the Abhisamayālaṃkāra presents as minor marks) is based on the Ratnadārikāparipṛcchāsūtra (Taishō 397, 37b–c) and is also contained in the Anuttarāśrayasūtra (Taishō 669, 474a–b). Except for minor differences in counting, this list is also found in TOK (see Brunnhölzl 2011b, 457–58). For the different list of these marks and their causes in Abhisamayālaṃkāra VIII.13–17, which is based on the prajñāpāramitā sūtras, see Brunnhölzl 2011b, 117–21 (for the eighty minor marks, see 121–25) and Brunnhölzl 2012a, 378–84 and 531–33 (for the minor marks, see 384–88 and 533–37). Except for a few minor changes in the order and some additional features, the Abhisamayālaṃkāra ’s list is basically repeated in Nāgārjuna’s Ratnāvalī II.77–96, and II.98 adds that cakravartins also possess these marks but that their purity, beauty, and clarity matches not even a fraction of those of buddhas. Except for differences in the numbering, chapter 8 of the *Prajñāpāramitāśāstra (Taishō 1509, 90a–91a) ascribed to Nāgārjuna also follows the list in the Abhisamayālaṃkāra¨. For a comparison of the list in the Uttaratantra with the lists in Haribhadra’s Abhisamayālaṃkārālokā and the Mahāvyutpatti, see the notes in Takasaki 1966a on the translation of Uttaratantra III.17–25. For the most detailed presentations of the major marks apart from the prajñāpāramitā sūtras, see the Lakkhaṇasutta (Dīgha Nikāya III.142–79; translated in Walshe 1995, 441–60 and Tan 2011, 180–213; the latter also provides an overview of mainly Pāli sources of both the major and minor marks and discusses the potential Babylonian origin of the former) and the Arthaviniścayasūtra (Samtani 2002, 205–16), which however lists thirty-three marks. See also the Lalitavistarasūtra ([Berkeley: Dharma Publishing, 1983], 1:155–56), the Mahāvyutpatti (section 17, nos. 236–67; translated in Thurman 1976, 156), and Pawo Tsugla Trengwa’s commentary on the Bodhicaryāvatāra (Dpa’ bo gtsug lag phreng ba n.d., 720–23).
  14. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  15. 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.
  16. 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.

ātman - Though it can simply be used as the expression "I" or "me", in Indian thought the notion of self refers to a permanent, unchanging entity, such as that which passes from life to life in the case of people, or the innate essence (svabhāva) of phenomena. Skt. आत्मन् Tib. བདག་ Ch. 我,灵魂

Bodhisattva - A person who seeks enlightenment for the sake of others. In Mahāyāna Buddhism, a Bodhisattva is a compassionate being who is training on the path to Buddhahood and aspires to eliminate the suffering of all beings and take all sentient beings to the state of enlightenment. The Mahāyāna sūtras including those on buddha-nature generally have Bodhisattvas as the main audience or interlocutors for the Buddha's discourses. Skt. बोधिसत्त्व Tib. བྱང་ཆུབ་སེམས་དཔའ། Ch. 菩薩

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

Taishō - Taishō Shinshū Daizōkyō, Chinese Tripiṭaka

Prajñāpāramitā - A class of Mahāyāna sūtras which represents some of the earliest known literature of this genre of Buddhism. There are around forty texts associated with this category, though the most widespread is the exceedingly brief Prajñāpāramitāhṛdayasūtra, popularly known as the Heart Sūtra. This class of literature is typically associated with the second turning of the dharma wheel and especially with the teachings on emptiness (śūnyatā). As such, these texts were the primary scriptural source for the philosophy of the Madhyamaka school. Skt. प्रज्ञापारमिता Tib. ཤེར་ཕྱིན་,ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ Ch. 般若波羅蜜多

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