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<div class="loader-overlay-content"><i class="fad fa-spinner-third fa-spin" style="font-size: 1rem;"></i> <br> '''Verses loading...''' <br> This may take a couple of minutes. Scroll down to view the first 10 verses. <br> <span style="color: darkred; font-weight: bold;">If the other verses don't seem to load, try reloading the page.</span></div> | |||
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<div class="h2 mt-0 pt-0">Root Verses<ref>English translation by [[Karl Brunnhölzl]], ''[[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. All footnotes are from same following the numbers in the printed book. French translation by [[Christian Charrier]] and [[Patrick Carré]]. ''Traité de la Continuité suprême du Grand Véhicule (Mahāyānottaratantraśāstra). Avec le commentaire de Jamgön Kongtrul Lodreu Thayé ('jam mgon kong sprul blo gros mtha' yas) L'Incontestable Rugissement du lion''. Tsadra Foundation Series. Plazac, France: Éditions Padmakara, 2019.</ref></div> | <div class="h2 mt-0 pt-0">Root Verses<ref>English translation by [[Karl Brunnhölzl]], ''[[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. All footnotes are from same following the numbers in the printed book. French translation by [[Christian Charrier]] and [[Patrick Carré]]. ''Traité de la Continuité suprême du Grand Véhicule (Mahāyānottaratantraśāstra). Avec le commentaire de Jamgön Kongtrul Lodreu Thayé ('jam mgon kong sprul blo gros mtha' yas) L'Incontestable Rugissement du lion''. Tsadra Foundation Series. Plazac, France: Éditions Padmakara, 2019.</ref></div> | ||
<div class=" | <div class="offwhite-bg rounded tsdwiki-depth-1 my-4 p-4 my-lg-5 p-lg-5 pb-5"> | ||
The root verses presented here have been parsed from the ''Ratnagotravibhāga Mahāyānottaratantraśāstra'' (''Theg pa chen po rgyud bla ma'i bstan bcos''), which according to the Tibetan tradition is attributed to [[Maitreya]]. [[A_History_of_Buddha-Nature_Theory:_The_Literature_and_Traditions#The Ratnagotravibhāga and the Later Spread of Buddha-Nature Theory in India|More on the history of this text can be found here]]. This page was created for ease of reference to allow readers to quickly navigate between verses. The prose commentary that accompanies these verses has also been extracted so that it may be read alongside the associated verses. This commentary, attributed to [[Asaṅga]], is known in the contemporary scholarship that follows the Tibetan tradition as the ''Ratnagotravibhāgavyākhyā'' (''Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa''). | |||
This page also allows the reader to view the verses and commentary in a variety of languages, namely Sanskrit, Chinese, Tibetan, English, and French. We have undertaken this concordance with the understanding that none of these texts are the same; ours is at best an approximation. This is because both the Tibetan and the Chinese versions are not translations of the surviving Sanskrit text, which was discovered in a Tibetan monastery in the 1930s. At best the three versions can be said to share a common ancestor. The English translation we have used from [[Karl Brunnhölzl]] is based on both the Tibetan and the Sanskrit. | |||
<div class="mw-collapsible mw-collapsed" data-expandtext="Keep reading..." data-collapsetext="less"> | <div class="mw-collapsible mw-collapsed" data-expandtext="Keep reading..." data-collapsetext="less"> | ||
As for the sources of the various languages presented, the English is taken from [[Karl Brunnhölzl]]'s translation of the ''Ratnagotravibhāga'' published in his book ''[[When the Clouds Part]]'' and the French is from [[Christian Charrier]] and [[Patrick Carré]]'s 2019 translation, ''[[Books/Traité_de_la_Continuité_suprême_du_Grand_Véhicule|Traité de la Continuité suprême du Grand Véhicule]]''. However, on the individual verse pages we have also presented a selection of alternative translations as well. The Tibetan is taken from the Derge edition of the Tengyur (''sde dge bstan 'gyur''), with the verses extracted from ''Theg pa chen po rgyud bla ma'i bstan bcos'' and the commentary extracted from the ''Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa''. The digitized input of these were drawn from the input provided on the [https://adarsha.dharma-treasure.org/ Adarsha] website. As for the Sanskrit, both the verses and the commentary were taken from E. H. Johnston's 1950 publication of the ''Ratnagotravibhāga Mahāyānottaratantraśāstra'', with the digitized text extracted from the input created by the University of the West as part of the [http://www.dsbcproject.org/canon-text/content/575/2687 Digital Sanskrit Buddhist Canon Project]. And, finally, the Chinese verses have been extracted from the website of the [http://cbetaonline.dila.edu.tw/en/T1611_001 Chinese Buddhist Electronic Text Association]. Furthermore, readers can find links to these various sources on the individual verse pages, as well. | |||
In terms of the numbering of the verses and their order, we have followed [[Brunnhölzl]]'s presentation in ''[[When the Clouds Part]]''.<ref>Brunnhölzl, ''[[When the Clouds Part]],'' p. 1060: <q>Throughout this translation of RGVV, numbers preceded by J, D, and P in "{ }" indicate the page numbers of Johnston’s Sanskrit edition and the folio numbers of the Tibetan versions in the Derge and Peking ''Tengyur'', respectively. In my translation, I have relied on the corrections of the Sanskrit in Takasaki 1966a, 396–99; Kano 2006, 545; de Jong 1968; and Schmithausen 1971; as well as on most of the latter two’s corrections of Takasaki’s and Obermiller’s (1984) English renderings. In the notes on my translation, D and P without any numbers refer to the Tibetan translation of RGVV in the Derge and Peking ''Tengyur'', respectively, while C indicates its version in the Chinese canon. </ref> The order appears to be fairly standard, except for one instance in which verses I.27 and I.28 are reversed in the Tibetan edition found in the Derge Tengyur. However, in terms of the numbering, there are a couple of instances in which verses appear to have been added to the Tibetan redactions. In these cases, such as the two verses appearing between verses I.83 and I.84, these presumed additions have been numbered as I.83.1 and I.83.2 in order to maintain the numbering schema of the core verses. There are many complex issues with the Chinese text where it does not match as closely to the other versions and we hope to get expert input on updating the information here for Chinese readers.</q> | |||
</div> | </div> | ||
</div> | </div> | ||
<div class="h3">An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna</div> | |||
Oṃ namaḥ Śrī Vajrasattvāya—Oṃ I pay homage to Glorious Vajrasattva<ref>DP "I pay homage to all buddhas and bodhisattvas."</ref> | Oṃ namaḥ Śrī Vajrasattvāya—Oṃ I pay homage to Glorious Vajrasattva<ref>The Tibetan versions [DP] have "I pay homage to all buddhas and bodhisattvas."</ref> | ||
<h2>Chapter I</h2> | <h2>Chapter I</h2> | ||
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Latest revision as of 13:01, 15 January 2025
Ratnagotravibhāga Mahāyānottaratantraśāstra
रत्नगोत्रविभाग महायानोत्तरतन्त्रशास्त्र
Ratnagotravibhāga Mahāyānottaratantraśāstra
ཐེག་པ་ཆེན་པོ་རྒྱུད་བླ་མའི་བསྟན་བཅོས།
theg pa chen po rgyud bla ma'i bstan bcos
究竟一乘寶性論
jiu jing yi cheng bao xing lun
Traité de la Continuité suprême du Grand Véhicule
The Treatise on the Ultimate Continuum of the Mahāyāna (84000)
SOURCE TEXT
Root Verses[1]
The root verses presented here have been parsed from the Ratnagotravibhāga Mahāyānottaratantraśāstra (Theg pa chen po rgyud bla ma'i bstan bcos), which according to the Tibetan tradition is attributed to Maitreya. More on the history of this text can be found here. This page was created for ease of reference to allow readers to quickly navigate between verses. The prose commentary that accompanies these verses has also been extracted so that it may be read alongside the associated verses. This commentary, attributed to Asaṅga, is known in the contemporary scholarship that follows the Tibetan tradition as the Ratnagotravibhāgavyākhyā (Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa).
This page also allows the reader to view the verses and commentary in a variety of languages, namely Sanskrit, Chinese, Tibetan, English, and French. We have undertaken this concordance with the understanding that none of these texts are the same; ours is at best an approximation. This is because both the Tibetan and the Chinese versions are not translations of the surviving Sanskrit text, which was discovered in a Tibetan monastery in the 1930s. At best the three versions can be said to share a common ancestor. The English translation we have used from Karl Brunnhölzl is based on both the Tibetan and the Sanskrit.
As for the sources of the various languages presented, the English is taken from Karl Brunnhölzl's translation of the Ratnagotravibhāga published in his book When the Clouds Part and the French is from Christian Charrier and Patrick Carré's 2019 translation, Traité de la Continuité suprême du Grand Véhicule. However, on the individual verse pages we have also presented a selection of alternative translations as well. The Tibetan is taken from the Derge edition of the Tengyur (sde dge bstan 'gyur), with the verses extracted from Theg pa chen po rgyud bla ma'i bstan bcos and the commentary extracted from the Theg pa chen po rgyud bla ma'i bstan bcos rnam par bshad pa. The digitized input of these were drawn from the input provided on the Adarsha website. As for the Sanskrit, both the verses and the commentary were taken from E. H. Johnston's 1950 publication of the Ratnagotravibhāga Mahāyānottaratantraśāstra, with the digitized text extracted from the input created by the University of the West as part of the Digital Sanskrit Buddhist Canon Project. And, finally, the Chinese verses have been extracted from the website of the Chinese Buddhist Electronic Text Association. Furthermore, readers can find links to these various sources on the individual verse pages, as well.
In terms of the numbering of the verses and their order, we have followed Brunnhölzl's presentation in When the Clouds Part.[2] The order appears to be fairly standard, except for one instance in which verses I.27 and I.28 are reversed in the Tibetan edition found in the Derge Tengyur. However, in terms of the numbering, there are a couple of instances in which verses appear to have been added to the Tibetan redactions. In these cases, such as the two verses appearing between verses I.83 and I.84, these presumed additions have been numbered as I.83.1 and I.83.2 in order to maintain the numbering schema of the core verses. There are many complex issues with the Chinese text where it does not match as closely to the other versions and we hope to get expert input on updating the information here for Chinese readers.
An Analysis of the Jewel Disposition, A Treatise on the Ultimate Continuum of the Mahāyāna
Oṃ namaḥ Śrī Vajrasattvāya—Oṃ I pay homage to Glorious Vajrasattva[3]
Chapter I
I.1
སངས་རྒྱས་ཆོས་ཚོགས་ཁམས་དང་བྱང་ཆུབ་དང་། །
ཡོན་ཏན་སངས་རྒྱས་ཕྲིན་ལས་ཐ་མ་སྟེ། །
བསྟན་བཅོས་ཀུན་གྱི་ལུས་ནི་མདོར་བསྡུ་ན། །
बुद्धश्च धर्मश्च गणश्च धातु-
र्बोधिर्गुणाः कर्म च बौद्धमन्त्यम्
कृत्स्नस्य शास्त्रस्य शरीरमेतत्
Buddha, dharma, assembly, basic element,
Awakening, qualities, and finally buddha activity–
The body of the entire treatise
French
佛法及眾僧性道功德業
略說此論體七種金剛句
略說此論體七種金剛句
I.2
འདི་དག་རང་མཚན་ཉིད་ཀྱི་རྗེས་འབྲེལ་བ། །
གོ་རིམས་ཇི་བཞིན་གཟུངས་ཀྱི་རྒྱལ་པོའི་མདོར། །
གླེང་གཞི་ལས་ནི་གནས་གསུམ་རིག་བྱ་སྟེ། །
स्वलक्षणेनानुगतानि चैषां
यथाक्रमं धारणिराजसूत्रे
निदानतस्त्रीणि पदानि विद्या-
In accordance with their specific characteristics
And in due order, the [first] three points of these [seven]
Should be understood from the introduction in the Dhāraṇirājasūtra
French
七種相次第總持自在王
菩薩修多羅序分有三句
餘殘四句者在菩薩如來
I.3
སངས་རྒྱས་ལས་ཆོས་ཆོས་ལས་འཕགས་པའི་ཚོགས། །
ཚོགས་ལས་སྙིང་པོ་ཡེ་ཤེས་ཁམས་ཐོབ་མཐར། །
ཡེ་ཤེས་དེ་ཐོབ་བྱང་ཆུབ་མཆོག་ཐོབ་སོགས། །
बुद्धाद्धर्मो धर्मतश्चार्यसंघः
संघे गर्भो ज्ञानधात्वाप्तिनिष्ठः।
तज्ज्ञानाप्तिश्चाग्रबोधिर्बलाद्यै-
From the Buddha [comes] the dharma and from the dharma, the noble saṃgha.
Within the saṃgha, the [tathāgata] heart leads to the attainment of wisdom.
The attainment of that wisdom is the supreme awakening that is endowed with
French
從佛次有法次法復有僧
僧次無礙性從性次有智
十力等功德為一切眾生
I.4
གང་ཞིག་ཐོག་མ་དབུས་མཐའ་མེད་ཞི་སངས་རྒྱས་ཉིད་རང་རྣམ་སངས་རྒྱས། །
སངས་རྒྱས་ནས་ནི་མ་རྟོགས་རྟོགས་ཕྱིར་འཇིག་མེད་རྟག་པའི་ལམ་སྟོན་པ། །
མཁྱེན་བརྩེའི་རལ་གྲི་རྡོ་རྗེ་མཆོག་བསྣམས་སྡུག་བསྔལ་མྱུ་གུ་གཅོད་མཛད་ཅིང་། །
སྣ་ཚོགས་ལྟ་ཐིབས་ཀྱིས་བསྐོར་ཐེ་ཚོམ་རྩིག་པ་འཇིག་མཛད་དེ་ལ་འདུད། །
སངས་རྒྱས་ནས་ནི་མ་རྟོགས་རྟོགས་ཕྱིར་འཇིག་མེད་རྟག་པའི་ལམ་སྟོན་པ། །
མཁྱེན་བརྩེའི་རལ་གྲི་རྡོ་རྗེ་མཆོག་བསྣམས་སྡུག་བསྔལ་མྱུ་གུ་གཅོད་མཛད་ཅིང་། །
སྣ་ཚོགས་ལྟ་ཐིབས་ཀྱིས་བསྐོར་ཐེ་ཚོམ་རྩིག་པ་འཇིག་མཛད་དེ་ལ་འདུད། །
यो बुद्धत्वमनादिमध्यनिधनं शान्तं विबुद्धः स्वयं
बुद्ध्वा चाबुधबोधनार्थमभयं मार्गं दिदेश ध्रुवम्
तस्मै ज्ञानकृपासिवज्रवरधृग्दुःखङ्कुरैकच्छिदे
नानादृग्गहनोपगूढविमतिप्राकारभेत्त्रे नमः
बुद्ध्वा चाबुधबोधनार्थमभयं मार्गं दिदेश ध्रुवम्
तस्मै ज्ञानकृपासिवज्रवरधृग्दुःखङ्कुरैकच्छिदे
नानादृग्गहनोपगूढविमतिप्राकारभेत्त्रे नमः
You awakened to peaceful buddhahood without beginning, middle, or end.
Upon your self-awakening, you taught the fearless everlasting path so that the unawakened may awake.
I pay homage to you who wield the supreme sword and vajra of wisdom and compassion, cut the sprouts of suffering to pieces,
And break through the wall of doubts concealed by the thicket of various views.
Upon your self-awakening, you taught the fearless everlasting path so that the unawakened may awake.
I pay homage to you who wield the supreme sword and vajra of wisdom and compassion, cut the sprouts of suffering to pieces,
And break through the wall of doubts concealed by the thicket of various views.
French
佛體無前際及無中間際
亦復無後際寂靜自覺知
既自覺知已為欲令他知
是故為彼說無畏常恒道
佛能執持彼智慧慈悲刀
及妙金剛杵割截諸苦芽
摧碎諸見山覆藏顛倒意
I.5
འདུས་མ་བྱས་ཤིང་ལྷུན་གྱིས་གྲུབ། །
གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ། །
མཁྱེན་དང་བརྩེ་དང་ནུས་པར་ལྡན། །
དོན་གཉིས་ལྡན་པའི་སངས་རྒྱས་ཉིད། །
གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ། །
མཁྱེན་དང་བརྩེ་དང་ནུས་པར་ལྡན། །
དོན་གཉིས་ལྡན་པའི་སངས་རྒྱས་ཉིད། །
असंस्कृतमनाभोगमपरप्रत्ययोदितम्
बुद्धत्वं ज्ञानकारुण्यशक्त्युपेतं द्वयार्थवत्
बुद्धत्वं ज्ञानकारुण्यशक्त्युपेतं द्वयार्थवत्
Being unconditioned, effortless,
Not being produced through other conditions,
And possessing wisdom, compassion, and power,
Buddhahood is endowed with the two welfares.
Not being produced through other conditions,
And possessing wisdom, compassion, and power,
Buddhahood is endowed with the two welfares.
French
無為體自然不依他而知
智悲及以力自他利具足
智悲及以力自他利具足
I.6
ཐོག་མ་དབུས་མཐའ་མེད་པ་ཡི། །
རང་བཞིན་ཡིན་ཕྱིར་འདུས་མ་བྱས། །
ཞི་བ་ཆོས་ཀྱི་སྐུ་ཅན་ཕྱིར། །
ལྷུན་གྱིས་གྲུབ་ཅེས་བྱ་བར་བརྗོད། །
རང་བཞིན་ཡིན་ཕྱིར་འདུས་མ་བྱས། །
ཞི་བ་ཆོས་ཀྱི་སྐུ་ཅན་ཕྱིར། །
ལྷུན་གྱིས་གྲུབ་ཅེས་བྱ་བར་བརྗོད། །
अनादिमध्यनिधनप्रकृतत्वादसंस्कृतम्
शान्तधर्मशरीरत्वादनाभोगमिति स्मृतम्
शान्तधर्मशरीरत्वादनाभोगमिति स्मृतम्
It is unconditioned because its nature
Is to be without beginning, middle, and end.
It is declared to be effortless
Because it possesses the peaceful dharma body.
Is to be without beginning, middle, and end.
It is declared to be effortless
Because it possesses the peaceful dharma body.
French
非初非中後自性無為體
及法體寂靜故自然應知
及法體寂靜故自然應知
I.7
སོ་སོ་རང་གིས་རྟོགས་བྱའི་ཕྱིར། །
གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ། །
དེ་ལྟར་རྣམ་གསུམ་རྟོགས་ཕྱིར་མཁྱེན། །
ལམ་སྟོན་ཕྱིར་ན་ཐུགས་བརྩེ་བ། །
གཞན་གྱི་རྐྱེན་གྱིས་རྟོགས་མིན་པ། །
དེ་ལྟར་རྣམ་གསུམ་རྟོགས་ཕྱིར་མཁྱེན། །
ལམ་སྟོན་ཕྱིར་ན་ཐུགས་བརྩེ་བ། །
प्रत्यात्ममधिगम्यत्वादपरप्रत्ययोदयम्
ज्ञानमेवं त्रिधा बोधात् करुणा मार्गदेशनात्
ज्ञानमेवं त्रिधा बोधात् करुणा मार्गदेशनात्
It is not produced through other conditions
Because it is to be realized personally.
Thus, it is wisdom because it is threefold awakening.
It is compassion because it teaches the path.
Because it is to be realized personally.
Thus, it is wisdom because it is threefold awakening.
It is compassion because it teaches the path.
French
唯內身自證故不依他知
如是三覺知慈心為說道
如是三覺知慈心為說道
I.8
ནུས་པ་ཡེ་ཤེས་ཐུགས་རྗེ་ཡིས། །
སྡུག་བསྔལ་ཉོན་མོངས་སྤོང་ཕྱིར་རོ། །
དང་པོ་གསུམ་གྱིས་རང་དོན་ཏེ། །
ཕྱི་མ་གསུམ་གྱིས་གཞན་དོན་ཡིན། །
སྡུག་བསྔལ་ཉོན་མོངས་སྤོང་ཕྱིར་རོ། །
དང་པོ་གསུམ་གྱིས་རང་དོན་ཏེ། །
ཕྱི་མ་གསུམ་གྱིས་གཞན་དོན་ཡིན། །
शक्तिर्ज्ञानकृपाभ्यां तु दुःखक्लेशनिबर्हणात्
त्रिभिराद्यैर्गुणैः स्वार्थः परार्थः पश्चिमैस्त्रिभिः
त्रिभिराद्यैर्गुणैः स्वार्थः परार्थः पश्चिमैस्त्रिभिः
It is power because it overcomes suffering
And the afflictions through wisdom and compassion.
One’s own welfare is by virtue of the first three qualities
And the welfare of others by virtue of the latter three.
And the afflictions through wisdom and compassion.
One’s own welfare is by virtue of the first three qualities
And the welfare of others by virtue of the latter three.
French
智悲及力等拔苦煩惱刺
初三句自利後三句利他
初三句自利後三句利他
I.9
གང་ཞིག་མེད་མིན་ཡོད་མིན་ཡོད་མེད་མ་ཡིན་ཡོད་མེད་ལས་གཞན་དུའང་། །
བརྟག་པར་མི་ནུས་ངེས་ཚིག་དང་བྲལ་སོ་སོ་རང་གིས་རིག་ཞི་བ། །
དྲི་མེད་ཡེ་ཤེས་འོད་ཟེར་སྣང་ལྡན་དམིགས་པ་ཀུན་ལ་ཆགས་པ་དང་། །
སྡང་དང་རབ་རིབ་རྣམ་པར་འཇོམས་མཛད་དམ་ཆོས་ཉི་མ་དེ་ལ་འདུད། །
བརྟག་པར་མི་ནུས་ངེས་ཚིག་དང་བྲལ་སོ་སོ་རང་གིས་རིག་ཞི་བ། །
དྲི་མེད་ཡེ་ཤེས་འོད་ཟེར་སྣང་ལྡན་དམིགས་པ་ཀུན་ལ་ཆགས་པ་དང་། །
སྡང་དང་རབ་རིབ་རྣམ་པར་འཇོམས་མཛད་དམ་ཆོས་ཉི་མ་དེ་ལ་འདུད། །
यो नासन्न च सन्न चापि सदसन्नान्यः सतो नासतो
ऽसक्यस्तर्कयितुं निरुक्त्यपगतः प्रत्यात्मवेद्यः शिवः
तस्मै धर्मदिवाकराय विमलज्ञानावभासत्विषे
सर्वारम्वण रागदोषतिमिरव्याघातकर्त्रे नमः
ऽसक्यस्तर्कयितुं निरुक्त्यपगतः प्रत्यात्मवेद्यः शिवः
तस्मै धर्मदिवाकराय विमलज्ञानावभासत्विषे
सर्वारम्वण रागदोषतिमिरव्याघातकर्त्रे नमः
Inscrutable as neither nonexistent nor existent nor [both] existent and nonexistent nor other than existent and nonexistent,
Free from etymological interpretation, to be personally experienced, and peaceful—
I pay homage to this sun of the dharma, which shines the light of stainless wisdom
And defeats passion, aggression, and [mental] darkness with regard to all focal objects.
Free from etymological interpretation, to be personally experienced, and peaceful—
I pay homage to this sun of the dharma, which shines the light of stainless wisdom
And defeats passion, aggression, and [mental] darkness with regard to all focal objects.
French
非有亦非無 亦復非有無
亦非即於彼 亦復不離彼
不可得思量 非聞慧境界
出離言語道 內心知清涼
彼真妙法日 清淨無塵垢
大智慧光明 普照諸世間
能破諸曀障 覺觀貪瞋癡
I.10
བསམ་མེད་གཉིས་མེད་རྟོག་མེད་པ། །
དག་གསལ་གཉེན་པོའི་ཕྱོགས་ཉིད་ཀྱིས། །
གང་ཞིག་གང་གིས་ཆགས་བྲལ་བ། །
བདེན་གཉིས་མཚན་ཉིད་ཅན་དེ་ཆོས། །
དག་གསལ་གཉེན་པོའི་ཕྱོགས་ཉིད་ཀྱིས། །
གང་ཞིག་གང་གིས་ཆགས་བྲལ་བ། །
བདེན་གཉིས་མཚན་ཉིད་ཅན་དེ་ཆོས། །
अचिन्त्याद्वयनिष्कल्पशुद्धिव्यक्तिविपक्षतः
यो येन च विरागोऽसौ धर्मः सत्यद्विलक्षणः
यो येन च विरागोऽसौ धर्मः सत्यद्विलक्षणः
By virtue of its being inconceivable, free from the dual, nonconceptual,
Pure, manifesting, and a remedial factor,
It is what is and what makes free from attachment, respectively—
The dharma that is characterized by the two realities.
Pure, manifesting, and a remedial factor,
It is what is and what makes free from attachment, respectively—
The dharma that is characterized by the two realities.
French
不思議不二無分淨現對
依何得何法離法二諦相
依何得何法離法二諦相
- English translation by Karl Brunnhölzl, 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. All footnotes are from same following the numbers in the printed book. French translation by Christian Charrier and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule (Mahāyānottaratantraśāstra). Avec le commentaire de Jamgön Kongtrul Lodreu Thayé ('jam mgon kong sprul blo gros mtha' yas) L'Incontestable Rugissement du lion. Tsadra Foundation Series. Plazac, France: Éditions Padmakara, 2019.
- Brunnhölzl, When the Clouds Part, p. 1060:
Throughout this translation of RGVV, numbers preceded by J, D, and P in "{ }" indicate the page numbers of Johnston’s Sanskrit edition and the folio numbers of the Tibetan versions in the Derge and Peking Tengyur, respectively. In my translation, I have relied on the corrections of the Sanskrit in Takasaki 1966a, 396–99; Kano 2006, 545; de Jong 1968; and Schmithausen 1971; as well as on most of the latter two’s corrections of Takasaki’s and Obermiller’s (1984) English renderings. In the notes on my translation, D and P without any numbers refer to the Tibetan translation of RGVV in the Derge and Peking Tengyur, respectively, while C indicates its version in the Chinese canon.
- The Tibetan versions [DP] have "I pay homage to all buddhas and bodhisattvas."
