Verse I.48

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Ratnagotravibhāga Root Verse I.48

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Verse I.48 Variations

स्वभावादिभिरित्येभिः षड्‍भिरर्थेः समासतः
धातुस्तिसृष्ववस्थासु विदितो नामभिस्त्रिभिः

svabhāvādibhirityebhiḥ ṣaḍbhirartheḥ samāsataḥ
dhātustisṛṣvavasthāsu vidito nāmabhistribhiḥ

E. H. Johnston as input by the University of the West.^[1]

།ངོ་བོ་ཉིད་ལ་སོགས་པའི་དོན།
།འདི་དྲུག་གིས་ནི་བསྡུས་པ་ཡི།
།ཁམས་ནི་གནས་སྐབས་གསུམ་དག་ཏུ།
།མིང་གསུམ་གྱིས་ནི་བསྟན་པ་ཡིན།

Dege, PHI, 112

The basic element that consists of these
Six topics, such as [its] nature,
Is taught through three names
In its three phases.

When the Clouds Part, Brunnhölzl, 372 ^[2]

On ramène l’Élément à son essence

Et aux cinq autres points

Pour l’enseigner en fonction

Des trois états et de leurs trois noms.

Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.48

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What is taught by this?

The basic element that consists of^[3] these

Six topics, such as [its] nature,

Is taught^[4] through three names

In its three phases. I.48

Any instructions on the uncontaminated basic element that the Bhagavān taught in detail in various dharma specifications are all contained, in brief, in these six topics of its nature, cause, fruition, function, endowment, and manifestation. [This basic element] is to be understood [here] as being taught by way of teaching it, in due order, through three names in its three phases. That is, in its phase of being impure, it is [called] "the basic element of sentient beings." In its phase of being both pure and impure, it is [called] "bodhisattva." In its phase of being completely pure, it is [called] "tathāgata." As the Bhagavān said [in the Anūnatvāpūrṇatvanirdeśaparivarta]:

Śāriputra, this very dharmakāya, [when] covered by infinite millions of cocoons of afflictions, {D96b} carried away by the stream of saṃsāra, and circling through [all kinds of] births and deaths in the realms of saṃsāra without beginning and end, is called "the basic element of sentient beings." Śariputra, this very dharmakāya, [when] weary of the suffering in the stream of saṃsāra, free from all objects of desire, and {J41} engaging in conduct for the sake of awakening through the eighty-four thousand dharma collections that are contained in the ten pāramitās, is called "bodhisattva." Śāriputra, this very same dharmakāya, [when] liberated from all cocoons of afflictions, {P100a} having gone beyond all suffering, and being free from all stains of proximate afflictions, has become pure, completely pure, and abides in the supremely pure nature of phenomena. It has ascended to the level to be looked upon by all sentient beings, has attained the power over all levels of knowable objects that belongs to the person who is second to none, and has obtained the strength of mastering all phenomena, which has the nature of being unobscured and is unhindered. This is called "the Tathāgata Arhat, the completely perfect Buddha."^[5]

Other English translations

Obermiller (1931) ^[6]

The Germ (of the Buddha) considered

From the 6 points of view beginning with (its) essence,

Is, in accordance with its 3 states,

Designated by 3 different names.

Takasaki (1966) ^[7]

The Essence [of the Buddha], [hitherto briefly explained]

By these six subjects, beginning with ' own nature ',

Is, in accordance with its 3 states,

Designated by 3 different names.

Fuchs (2000) ^[8]

The element as contained

in the six topics of "essence" and so on

is explained in the light of three phases

by means of three names.

Textual sources

Commentaries on this verse

Academic notes

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.
I follow DP ’di drug gis ni bsdus pa yi / khams . . . against J and MA/MB, thus replacing samāsataḥ by samāsitaḥ.
I follow MB nirdiṣṭo against J vidito.
Taishō 668, 467b.
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.

[1] Digital Sanskrit Buddhist Canon Unicode Input

[2] 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.

[3] I follow DP ’di drug gis ni bsdus pa yi / khams . . . against J and MA/MB, thus replacing samāsataḥ by samāsitaḥ.

[4] I follow MB nirdiṣṭo against J vidito.

[5] Taishō 668, 467b.

[6] Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.

[7] 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.

[8] 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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@@ Line 15: / Line 15: @@
 |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 372 <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=What is taught by this?
+::'''The basic element that consists of<ref>I follow DP '' ’di drug gis ni bsdus pa yi / khams'' . . . against J and MA/MB, thus replacing ''samāsataḥ'' by ''samāsitaḥ''.</ref> these'''
+::'''Six topics, such as [its] nature''',
+::'''Is taught<ref>I follow MB ''nirdiṣṭo'' against J ''vidito''. </ref> through three names'''
+::'''In its three phases'''. I.48
+Any instructions on the uncontaminated '''basic element''' that the Bhagavān taught in detail in various dharma specifications are all contained, in brief, in '''these six topics''' of its '''nature''', cause, fruition, function, endowment, and manifestation. [This basic element] is to be understood [here] as being taught by way of teaching it, '''in due order, through three names in its three phases'''. That is, in its phase of '''being impure''', it is [called] "'''the basic element of sentient beings'''." In its phase of '''being both pure and impure''', it is [called] "'''bodhisattva'''." In its phase of '''being completely pure''', it is [called] "'''tathāgata'''." As the Bhagavān said [in the ''Anūnatvāpūrṇatvanirdeśaparivarta'']:
+<blockquote>Śāriputra, this very dharmakāya, [when] covered by infinite millions of cocoons of afflictions, {D96b} carried away by the stream of saṃsāra, and circling through [all kinds of] births and deaths in the realms of saṃsāra without beginning and end, is called "the basic element of sentient beings." Śariputra, this very dharmakāya, [when] weary of the suffering in the stream of saṃsāra, free from all objects of desire, and {J41} engaging in conduct for the sake of awakening through the eighty-four thousand dharma collections that are contained in the ten pāramitās, is called "bodhisattva." Śāriputra, this very same dharmakāya, [when] liberated from all cocoons of afflictions, {P100a} having gone beyond all suffering, and being free from all stains of proximate afflictions, has become pure, completely pure, and abides in the supremely pure nature of phenomena. It has ascended to the level to be looked upon by all sentient beings, has attained the power over all levels of knowable objects that belongs to the person who is second to none, and has obtained the strength of mastering all phenomena, which has the nature of being unobscured and is unhindered. This is called "the Tathāgata Arhat, the completely perfect Buddha."<ref>Taishō 668, 467b.</ref></blockquote>
 |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>
 :The Germ (of the Buddha) considered