Verse II.30

From Buddha-Nature
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}}{{VerseVariation
}}{{VerseVariation
|VariationLanguage=Tibetan
|VariationLanguage=Tibetan
|VariationOriginal=།རྣམ་གྲོལ་ཆོས་ཀྱི་སྐུ་དག་གིས།<br>།རང་དང་གཞན་གྱི་དོན་བསྟན་ཏེ།<br>།རང་གཞན་དོན་རྟེན་དེ་ལ་ནི།<br>།བསམ་མི་ཁྱབ་སོགས་ཡོན་ཏན་ལྡན།
|VariationOriginal=རྣམ་གྲོལ་ཆོས་ཀྱི་སྐུ་དག་གིས། །<br>རང་དང་གཞན་གྱི་དོན་བསྟན་ཏེ། །<br>རང་གཞན་དོན་རྟེན་དེ་ལ་ནི། །<br>བསམ་མི་ཁྱབ་སོགས་ཡོན་ཏན་ལྡན། །
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916182 Dege, PHI, 126]
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916182 Dege, PHI, 126]
|VariationTrans=One’s own welfare and that of others is taught<br>Through the vimukti[kāya] and the dharmakāya.<br>This foundation of one’s own welfare and that of others<br>Is endowed with the qualities such as being inconceivable.
|VariationTrans=One’s own welfare and that of others is taught<br>Through the vimukti[kāya] and the dharmakāya.<br>This foundation of one’s own welfare and that of others<br>Is endowed with the qualities such as being inconceivable.
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 421 <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]], 421 <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=Here, the meaning of this verse is to be understood in brief through the [following] eight verses.
::'''One’s own welfare and that of others is taught'''
::'''Through the vimukti[kāya] and the dharmakāya.'''
::'''This foundation of one’s own welfare and that of others'''
::'''Is endowed with the qualities such as being inconceivable'''. II.30
::'''Buddhahood is the object of omniscient wisdom [alone]'''.
::'''Since it is not the object of the three wisdoms''',
::'''It is to be understood as being inconceivable'''
::'''[Even] by people with wisdom.'''<ref>VT (fol. 14r6) glosses "the three wisdoms" as "those of study, reflection, and meditation" and "people with wisdom" as "śrāvakas, pratyekabuddhas, and bodhisattvas."</ref> II.31
::'''Since it is subtle, it is not an object of study'''.
::'''Since it is the ultimate, it is not [an object] of reflection'''.
::'''Since it is the depth of the nature of phenomena''',
::'''It is not [an object] of worldly meditation and so forth'''. II.32
::'''For naive beings have never seen it before''',
::'''Just as those born blind [have never seen] form'''.
::'''Even noble ones [see it only] as an infant [would glimpse]'''
::'''The orb of the sun while lying in the house<ref>VT (fol. 14r7) glosses °''madhya''° as °''sthāna''°, while Takasaki suggests the reading °''sudma''° instead of °''madhya''° (DP ''khyim''). </ref> of a new mother.''' II.33
::'''It is permanent because it is free from arising'''.
::'''It is everlasting since it is free from ceasing.'''
::'''It is quiescent because it is without duality.'''
::'''It is eternal since the nature of phenomena [always] remains'''. II.34 (J85)
::'''It is peaceful because it is the reality of cessation.'''
::'''It is all-pervasive since it realizes everything'''.
::'''It is nonconceptual because it is nonabiding'''.
::'''It is without attachment since the afflictions are relinquished'''. II.35
::'''It is everywhere without obstruction'''
::'''Because it is pure of all cognitive obscurations'''.
::'''It is free from harsh sensations'''
::'''Since it is a state of gentleness and workability'''.<ref>Skt. ''mṛdukarmaṇyabhāvāt''. DP read "since it is nondual and workable" (''gnyis med las su rung ba’i phyir''). </ref> II.36
::'''It is invisible because it has no form'''. (D118a)
::'''It is ungraspable since it has no characteristics'''.
::'''It is splendid because it is pure by nature'''.
::'''It is stainless because the stains are eliminated'''. II.37
|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 Cosmical Body, perfectly delivered, and its manifestations
:Represent the fulfilment of one’s own aim and of that of others.
:This support of the twofold aim
:Is possessed of properties inconceivable and the like.
<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>
:The [fulfilment of] one's own aim and of that of others
:Are represented by the Bodies of Liberation and of the Absolute;
:On this foundation of one's own aim and of that of others
:There is the 'union' of properties, 'inconceivable' and others.
<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>
:As was explained, the vimuktikaya and the dharmakaya
:[accomplish] benefit for oneself and benefit for others.
:These [kayas], being the support of this twofold benefit,
:possess the qualities of being inconceivable and so forth.
}}
}}

Latest revision as of 11:20, 18 August 2020

Ratnagotravibhāga Root Verse II.30

Verse II.30 Variations

विमुक्तिधर्मकायाभ्यां स्वपरार्थो निदर्शितः
स्वपरार्थाश्रये तस्मिन् योगोऽचिन्त्यादिभिर्गुणैः
E. H. Johnston as input by the University of the West.[1]
vimuktidharmakāyābhyāṃ svaparārtho nidarśitaḥ
svaparārthāśraye tasmin yogo'cintyādibhirguṇaiḥ
E. H. Johnston as input by the University of the West.[2]
རྣམ་གྲོལ་ཆོས་ཀྱི་སྐུ་དག་གིས། །
རང་དང་གཞན་གྱི་དོན་བསྟན་ཏེ། །
རང་གཞན་དོན་རྟེན་དེ་ལ་ནི། །
བསམ་མི་ཁྱབ་སོགས་ཡོན་ཏན་ལྡན། །
Dege, PHI, 126
One’s own welfare and that of others is taught
Through the vimukti[kāya] and the dharmakāya.
This foundation of one’s own welfare and that of others
Is endowed with the qualities such as being inconceivable.
When the Clouds Part, Brunnhölzl, 421 [3]
Le corps de libération et le corps absolu
Enseignent le bien propre et le bien d’autrui.
Supports du double bienfait, ils sont inconcevables
En plus de quatorze autres qualités.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse II.30

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་སུ་བཅད་པ་འདིའི་དོན་ནི་{br}མདོར་བསྡུ་ན་ཚིགས་སུ་བཅད་པ་བརྒྱད་ཀྱིས་རིག་པར་བྱ་སྟེ། རྣམ་གྲོལ་ཆོས་ཀྱི་སྐུ་དག་གིས། །རང་དང་གཞན་གྱི་དོན་བསྟན་ཏེ། །རང་གཞན་དོན་རྟེན་དེ་ལ་ནི། །བསམ་མི་ཁྱབ་སོགས་ཡོན་ཏན་ལྡན། །ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཡུལ། །སངས་རྒྱས་ཤེས་གསུམ་ཡུལ་མིན་ཕྱིར། །{br}ཡེ་ཤེས་ལུས་ཅན་རྣམས་ཀྱིས་ནི། །བསམ་མི་ཁྱབ་པར་རྟོགས་པར་བྱ། །ཕྲ་ཕྱིར་ཐོས་པའི་ཡུལ་མིན་ཏེ། །དོན་དམ་ཡིན་ཕྱིར་བསམ་བྱའི་མིན། །ཆོས་ཉིད་ཟབ་ཕྱིར་འཇིག་རྟེན་པའི། །སྒོམ་པ་ལ་སོགས་ཡུལ་མ་ཡིན། །གང་ཕྱིར་གཟུགས་ལ་དམུས་ལོང་བཞིན། །བྱིས་པས་དེ་སྔོན་མཐོང་མ་མྱོང་། །{br}བཙས་པའི་ཁྱིམ་ནས་བུ་ཆུང་གིས། །ཉི་མའི་གཟུགས་བཞིན་འཕགས་པས་ཀྱང་། །སྐྱེ་དང་བྲལ་ཞིང་རྟག་པ་སྟེ། །འགག་པ་མེད་ཕྱིར་བརྟན་པ་ཡིན། །གཉིས་མེད་ཕྱིར་ན་ཞི་བ་སྟེ། །གཡུང་དྲུང་ཆོས་ཉིད་གནས་ཕྱིར་རོ། །རབ་ཞི་འགོག་པའི་བདེན་པའི་ཕྱིར། །ཐམས་ཅད་རྟོགས་ཕྱིར་ཁྱབ་པ་{br}ཉིད། །གནས་པ་མེད་ཕྱིར་རྟོག་མེད་དེ། །ཉོན་མོངས་སྤངས་ཕྱིར་ཆགས་པ་མེད། །ཤེས་བྱའི་སྒྲིབ་ཀུན་དག་བྱའི་ཕྱིར། །ཐམས་ཅད་དུ་ནི་ཐོགས་པ་མེད། །གཉིས་མེད་ལས་སུ་རུང་བའི་ཕྱིར། །རྩུབ་པའི་རེག་དང་བྲལ་བའི་ཕྱིར། །དེ་གཟུགས་མེད་ཅིང་བལྟར་མེད་དེ། །མཚན་མ་
མེད་ཕྱིར་གཟུང་དུ་མེད། །དགེ་བའི་རང་བཞིན་དག་པའི་ཕྱིར། །དྲི་མེད་དྲི་མ་སྤངས་ཕྱིར་རོ།

Other English translations

Obermiller (1931) [7]
The Cosmical Body, perfectly delivered, and its manifestations
Represent the fulfilment of one’s own aim and of that of others.
This support of the twofold aim
Is possessed of properties inconceivable and the like.
Takasaki (1966) [8]
The [fulfilment of] one's own aim and of that of others
Are represented by the Bodies of Liberation and of the Absolute;
On this foundation of one's own aim and of that of others
There is the 'union' of properties, 'inconceivable' and others.
Fuchs (2000) [9]
As was explained, the vimuktikaya and the dharmakaya
[accomplish] benefit for oneself and benefit for others.
These [kayas], being the support of this twofold benefit,
possess the qualities of being inconceivable and so forth.

Textual sources

Commentaries on this verse

Academic notes

  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. 14r6) glosses "the three wisdoms" as "those of study, reflection, and meditation" and "people with wisdom" as "śrāvakas, pratyekabuddhas, and bodhisattvas."
  5. VT (fol. 14r7) glosses °madhya° as °sthāna°, while Takasaki suggests the reading °sudma° instead of °madhya° (DP khyim).
  6. Skt. mṛdukarmaṇyabhāvāt. DP read "since it is nondual and workable" (gnyis med las su rung ba’i phyir).
  7. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  8. 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.
  9. 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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