Verse IV.90

From Buddha-Nature
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}}{{VerseVariation
}}{{VerseVariation
|VariationLanguage=Tibetan
|VariationLanguage=Tibetan
|VariationOriginal=།དགེ་བ་སྐྱེ་དང་འཇིག་པས་ན།<br>།སངས་རྒྱས་གཟུགས་ནི་སྐྱེ་དང་འཇིག<br>།བརྒྱ་བྱིན་བཞིན་དུ་ཐུབ་པ་ནི།<br>།ཆོས་ཀྱི་སྐུ་ཡི་སྐྱེ་འཇིག་མེད།
|VariationOriginal=དགེ་བ་སྐྱེ་དང་འཇིག་པས་ན། །<br>སངས་རྒྱས་གཟུགས་ནི་སྐྱེ་དང་འཇིག །<br>བརྒྱ་བྱིན་བཞིན་དུ་ཐུབ་པ་ནི། །<br>ཆོས་ཀྱི་སྐུ་ཡི་སྐྱེ་འཇིག་མེད། །
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916198 Dege, PHI, 142]
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916198 Dege, PHI, 142]
|VariationTrans=Owing to the arising and disappearing of virtue,<br>The reflection of the Buddha arises and disappears,<br>But in terms of the dharmakāya, just like Śakra,<br>The sage neither arises nor disappears.
|VariationTrans=Owing to the arising and disappearing of virtue,<br>The reflection of the Buddha arises and disappears,<br>But in terms of the dharmakāya, just like Śakra,<br>The sage neither arises nor disappears.
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 453 <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]], 453 <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=Why are the buddha bhagavāns, who are always without arising and ceasing, explained through this instruction on the [nine] examples as being seen to entail arising and disappearing as well as uninterrupted and effortless buddha activity for all beings?
::'''The beryl-like purity in the mind
::'''Is the cause for the display<ref>DP take ''darśana'' as "seeing."</ref> of the Buddha.
::'''This purity is the flourishing
::'''Of the faculty of irreversible<ref>I follow DP ''mi bzlog pa''. VT (fol. 16v6) glosses ''asaṃhāryā'' as ''ātyantikī'', which can mean "continual," "uninterrupted," "infinite," and "total."</ref> confidence. IV.89 (J113)
::'''Owing to the arising and disappearing of virtue,
::'''The reflection of the Buddha arises and disappears,
::'''But in terms of the dharmakāya, just like Śakra,
::'''The sage neither arises nor disappears. IV.90
::'''Thus, in an effortless manner, his activity,
::'''Such as displaying [his body], manifests
::'''From the dharmakāya, which lacks arising and ceasing,
::'''For as long as [saṃsāric] existence remains. IV.91
::'''This is the summarized meaning
::'''Of these examples, and they are discussed
::'''In this order by way of the latter ones
::'''Eliminating the dissimilarities of the former. IV.92
::'''Buddhahood is like [Śakra’s] reflection and yet is dissimilar
::'''In that [the latter] is not endowed with a voice.
::'''[In having a voice,] it is like the drum of the gods (P133b) and yet is dissimilar
::'''In that [the latter] does not promote the welfare [of beings] in every way. IV.93
::'''[In performing such welfare,] it is similar to a great cloud and yet is dissimilar
::'''In that [the latter] does not relinquish the seeds of what is meaningless.<ref>I follow Schmithausen’s emendation ''nānarthabījamuk'' (or °''bījahṛt''; supported by DP ''don med pa’i / sa bon spong min'') of MA ''nānarthabījamut'' and MB ''nāna''(?)''rthabījavat'' against J ''no sārthabījavat''.</ref>(D127b)
::'''[In relinquishing these seeds,] it resembles Mahābrahmā and yet is dissimilar
::'''In that [the latter] does not mature [beings] completely. IV.94
::'''[In completely maturing,] it is like the orb of the sun and yet is dissimilar
::'''In that [the latter] does not dispel darkness completely.
::'''[In dispelling darkness,] it is similar to a wish-fulfilling jewel and yet is dissimilar
::'''In that [the latter] is not as difficult to be obtained. IV.95
::'''It resembles an echo and yet is dissimilar
::'''In that [the latter] arises from conditions.
::'''It is similar to space and yet is dissimilar
::'''In that [the latter] is not the basis of virtue.<ref>I follow MA, which contains the second negation ''na tat'' against J ''ca tat''.</ref> IV.96
::'''It is similar to the maṇḍala of the earth,
::'''Since it is the foundation that serves as
::'''The support for the fulfillment<ref> I follow MA °''saṃpadāṃ'' against J °''saṃpadam''.</ref> of all mundane
::'''And supramundane virtues of beings without exception. IV.97 (J114)
::'''Since the supramundane path arises
::'''On the basis of the awakening of the buddhas,
::'''The path of virtuous actions, the dhyānas,
::'''The immeasurables, and the formless [absorptions] originate. IV.98
|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>
:In accordance with the origination and bereavement of virtue
:The form of the Buddha appears and disappears;
:But, similar to Indra, the Lord
:In his Cosmical Body neither becomes born, nor does he vanish.
<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>
:Owing to the appearance and disappearance of purity,
:The forms of the Buddha appear and disappear;
:But, in his Body of the Absolute that is like Indra,
:The Lord does never appear nor disappear.
<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>
:Since virtue arises and ceases,
:the form of a buddha arises and ceases.
:Like Indra, the Muni who is dharmakaya
:is free from arising and ceasing.
}}
}}

Latest revision as of 14:59, 16 September 2020

Ratnagotravibhāga Root Verse IV.90

Verse IV.90 Variations

शुभोदयव्ययाद्धुद्धंप्रतिबिम्बोदयव्ययः
मुनिर्नोदेति न व्येति शक्रवद्धर्मकायतः
E. H. Johnston as input by the University of the West.[1]
śubhodayavyayāddhuddhaṃpratibimbodayavyayaḥ
munirnodeti na vyeti śakravaddharmakāyataḥ
E. H. Johnston as input by the University of the West.[2]
དགེ་བ་སྐྱེ་དང་འཇིག་པས་ན། །
སངས་རྒྱས་གཟུགས་ནི་སྐྱེ་དང་འཇིག །
བརྒྱ་བྱིན་བཞིན་དུ་ཐུབ་པ་ནི། །
ཆོས་ཀྱི་སྐུ་ཡི་སྐྱེ་འཇིག་མེད། །
Dege, PHI, 142
Owing to the arising and disappearing of virtue,
The reflection of the Buddha arises and disappears,
But in terms of the dharmakāya, just like Śakra,
The sage neither arises nor disappears.
When the Clouds Part, Brunnhölzl, 453 [3]
La vertu apparaissant et disparaissant,
La forme des bouddhas apparaît et disparaît.
Comme Indra, le corps absolu du Sage
N’apparaît ni ne disparaît.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse IV.90

Tibetan
English
Sanskrit
Chinese

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

། །ཡང་ཇི་ལྟར་ན་དཔེ་བརྗོད་པ་འདིས། སངས་རྒྱས་བཅོམ་ལྡན་འདས་རྣམས་རྟག་ཏུ་སྐྱེ་བ་མེད་ཅིང་འགག་པ་མེད་པ་ཡིན། སྐྱེ་བ་དང་ནི་འགག་པར་མཐོང་བ་དང་། འདི་དག་གིས་སངས་རྒྱས་ཀྱི་ཕྲིན་ལས་འགྲོ་བ་ཐམས་{br}ཅད་དུ་ལྷུན་གྱིས་གྲུབ་པ་རྒྱུན་མི་འཆད་པར་བསྟན་པ་ཡིན་ཞེ་ན། དག་པ་བཻ་ཌཱུརྱ་འདྲ་ཡི། །སེམས་ལ་སངས་རྒྱས་མཐོང་བའི་རྒྱུ། །དེ་དག་པ་ནི་མི་ཟློགས་པའི། །དད་པའི་དབང་པོ་བརྟས་པ་ཉིད། །དགེ་བ་སྐྱེ་དང་འཇིག་པས་ན། །སངས་རྒྱས་གཟུགས་ནི་སྐྱེ་དང་འཇིག །{br}བརྒྱ་བྱིན་བཞིན་དུ་ཐུབ་པ་ནི། །ཆོས་ཀྱི་སྐུ་ལ་སྐྱེ་འཇིག་མེད། །དེ་བཞིན་དུ་ནི་འབད་མེད་པར། །སྐྱེ་མེད་འགག་མེད་ཆོས་སྐུ་ལས། །སྲིད་པ་ཇི་སྲིད་གནས་བར་དུ། །སྟོན་པ་ལ་སོགས་མཛད་པ་འཇུག །དཔེ་འདི་རྣམས་ཀྱིས་བསྡུས་པ་ཡི། །དོན་ནི་འདི་ཡིན་རིམ་པ་ཡང་། །སྔ་མ་{br}ཕྱི་མས་ཆོས་མི་མཐུན། །སྤངས་པའི་སྒོ་ནས་བརྗོད་པ་ཡིན། །སངས་རྒྱས་གཟུགས་བརྙན་ལྟ་བུ་སྟེ། །དབྱངས་དང་མི་ལྡན་དེ་འདྲ་མིན། །ལྷ་ཡི་རྔ་བཞིན་ཐམས་ཅད་དུ། །དོན་བྱེད་མིན་པ་དེ་འདྲ་མིན། །སྤྲིན་ཆེན་དང་མཚུངས་དོན་མེད་པའི། །ས་བོན་སྤོང་མིན་དེ་འདྲའང་མིན། །
ཚངས་ཆེན་བཞིན་དེ་གཏན་དུ་ནི། །སྨིན་པར་བྱེད་མིན་དེ་འདྲའང་མིན། །ཉི་མའི་གཟུགས་བཞིན་གཏན་དུ་ནི། །མུན་པ་འཇོམས་མིན་དེ་འདྲའང་མིན། །ཡིད་བཞིན་ནོར་འདྲ་འབྱུང་བ་ནི། །རྙེད་པར་མི་དཀའ་དེ་འདྲའང་མིན། །སྒྲ་བརྙན་བཞིན་དེ་རྐྱེན་ལས་ནི། །འབྱུང་བས་{br}དེ་དང་འདྲ་བའང་མིན། །ནམ་མཁའ་དང་འདྲ་དགེ་བ་ཡི། །གཞི་མིན་དེ་དང་འདྲ་བའང་མིན། །འཇིག་རྟེན་འཇིག་རྟེན་ལས་འདས་པ། །འགྲོ་བའི་ཕུན་ཚོགས་མ་ལུས་པ། །དེ་གནས་པ་ཡི་རྟེན་ཡིན་ཕྱིར། །ས་ཡི་དཀྱིལ་འཁོར་དག་དང་འདྲ། །སངས་རྒྱས་བྱང་ཆུབ་ལ་{br}བརྟེན་ནས། །འཇིག་རྟེན་འདས་པའི་ལམ་བྱུང་ཕྱིར། །དགེ་བའི་ལས་ལམ་བསམ་གཏན་དང་། །ཚད་མེད་པ་དང་གཟུགས་མེད་འབྱུང་།

Other English translations

Obermiller (1931) [9]
In accordance with the origination and bereavement of virtue
The form of the Buddha appears and disappears;
But, similar to Indra, the Lord
In his Cosmical Body neither becomes born, nor does he vanish.
Takasaki (1966) [10]
Owing to the appearance and disappearance of purity,
The forms of the Buddha appear and disappear;
But, in his Body of the Absolute that is like Indra,
The Lord does never appear nor disappear.
Fuchs (2000) [11]
Since virtue arises and ceases,
the form of a buddha arises and ceases.
Like Indra, the Muni who is dharmakaya
is free from arising and ceasing.

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. DP take darśana as "seeing."
  5. I follow DP mi bzlog pa. VT (fol. 16v6) glosses asaṃhāryā as ātyantikī, which can mean "continual," "uninterrupted," "infinite," and "total."
  6. I follow Schmithausen’s emendation nānarthabījamuk (or °bījahṛt; supported by DP don med pa’i / sa bon spong min) of MA nānarthabījamut and MB nāna(?)rthabījavat against J no sārthabījavat.
  7. I follow MA, which contains the second negation na tat against J ca tat.
  8. I follow MA °saṃpadāṃ against J °saṃpadam.
  9. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  10. 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.
  11. 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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