Verse II.40

Latest revision as of 11:30, 18 August 2020

Ratnagotravibhāga Root Verse II.40

Verse II.40 Variations

विचित्रसद्धर्ममयूखविग्रहै-
र्जगद्विमोक्षार्थसमाहृतोद्यमः
क्रियासु चिन्तामणिराजरत्नव-
द्विचित्रभावो न च तत्स्वभववान्

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

vicitrasaddharmamayūkhavigrahair-
jagadvimokṣārthasamāhṛtodyamaḥ
kriyāsu cintāmaṇirājaratnava-
dvicitrabhāvo na ca tatsvabhavavān

E. H. Johnston as input by the University of the West.^[2]

སྣ་ཚོགས་དམ་ཆོས་འོད་ཟེར་མངའ་བའི་སྐུས། །
འགྲོ་བའི་རྣམ་གྲོལ་དོན་གྲུབ་ལ་བརྩོན་པ། །
མཛད་པ་ཡིད་བཞིན་ནོར་བུའི་རྒྱལ་བཞིན་ཏེ། །
སྣ་ཚོགས་དངོས་ཀྱང་དེ་ཡི་རང་བཞིན་མིན། །

Dege, PHI, 127

Through physical appearances in the form of various light rays of the genuine dharma,
It makes efforts in accomplishing the goal of liberating beings,
In its actions resembling the precious king of wish-fulfilling jewels
[In assuming] various appearances but not having their nature.

When the Clouds Part, Brunnhölzl, 423 ^[3]

Avec le vrai Dharma sous ses deux aspects,

avec des corps rayonnant de lumières,

Il s’empresse d’accomplir son but, celui de libérer les êtres,

Et pour ce faire il agit comme le souverain des Joyaux magiques

En revêtant toutes les apparences possibles

sans être leur essence pour autant.

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

RGVV Commentary on Verse II.40

Tibetan
English
Sanskrit
Chinese

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

།དེ་བཞིན་གཤེགས་པ་ཉིད་འདི་ནམ་མཁའ་ལྟར་འདུས་མ་བྱས་པའི་ཡོན་ཏན་དང་། རྣམ་པར་དབྱེ་བ་མེད་པར་འཇུག་པ་ཡང་སྲིད་པ་ཇི་སྲིད་ཀྱི་བར་དུ་བསམ་གྱིས་མི་ཁྱབ་པ་ཐབས་{br}ཆེན་པོ་དང་། སྙིང་རྗེ་དང་། ཤེས་རབ་ཀྱིས་ཡོངས་སུ་སྦྱོང་བའི་ཁྱད་པར་གྱིས་འགྲོ་བ་ལ་ཕན་པ་དང་བདེ་བ་སྒྲུབ་པའི་རྒྱུའི་ངོ་བོ་ཉིད་དང་། རྫོགས་པར་ལོངས་སྤྱོད་པ་དང་། སྤྲུལ་པ་སྟེ། དྲི་མ་མེད་པ་གསུམ་གྱིས་བར་ཆད་མེད་ཅིང་རྒྱུན་མི་འཆད་པར་ལྷུན་གྱིས་གྲུབ་པས་འཇུག་པར་{br}བལྟ་བར་བྱ་སྟེ་མ་འདྲེས་པའི་ཆོས་དང་ལྡན་པའི་ཕྱིར་རོ། །དེ་ལ་འཇུག་པའི་དོན་ལས་བརྩམས་ནས། སངས་རྒྱས་ཀྱི་སྐུ་རྣམ་པར་དབྱེ་བའི་ཚིགས་སུ་བཅད་པ་འདི་བཞི་སྟེ། ཐོག་མ་དབུས་མཐའ་མེད་ཅིང་རྣམ་དབྱེར་མེད། །གཉིས་མེད་གསུམ་བྲལ་དྲི་མེད་རྣམ་རྟོག་མེད། །ཆོས་དབྱིངས་{br}རང་བཞིན་གང་ཡིན་དེ་རྟོགས་པ། །མཉམ་པར་གཞག་པའི་རྣལ་འབྱོར་པ་ཡིས་མཐོང་། །གཞལ་མེད་གང་གཱའི་བྱེ་མ་ལས་འདས་པ། །བསམ་མེད་མཉམ་མེད་ཡོན་ཏན་རྣམས་དང་ལྡན། །དེ་བཞིན་གཤེགས་པའི་དྲི་མེད་དབྱིངས་དེ་ནི། །བག་ཆགས་བཅས་པའི་ཉེས་པ་རྣམ་སྤངས་པ། །{br}སྣ་ཚོགས་དམ་ཆོས་འོད་ཟེར་མངའ་བའི་སྐུས། །འགྲོ་བའི་རྣམ་གྲོལ་དོན་གྲུབ་ལ་བརྩོན་པ། །མཛད་པ་ཡིད་བཞིན་ནོར་བུའི་རྒྱལ་བཞིན་ཏེ། །སྣ་ཚོགས་དངོས་དང་དེ་ཡི་རང་བཞིན་མིན། །འཇིག་རྟེན་ཞི་བའི་ལམ་ལ་འཇུག་པ་དང་། །རབ་ཏུ་སྨིན་དང་ལུང་སྟོན་རྒྱུ་ཡི་གཟུགས། །གང་{br}ཡིན་དེ་ཡང་འདིར་ནི་རྟག་གནས་ཏེ། །ནམ་མཁའི་ཁམས་སུ་གཟུགས་ཀྱི་ཁམས་བཞིན་ནོ།

Other English translations

Obermiller (1931) ^[15]

The Body endowed with the numerous, rays of the Highest Doctrine

Exerts itself in working for the salvation of all that lives;

In its acts it is like the king of wish-fulfilling gems,

Appearing in various forms, which, however., are not identical with it.

Takasaki (1966) ^[16]

One who exerts in concentrating for the liberation of the world,

With the body in the form of different coloured rays of the Highest Doctrine,

Has a resemblance, in his acts, to the king of wish-fulfilling gems,

Appearing in various forms, which, however, have not their own substance.

Fuchs (2000) ^[17]

Through various aspects of the sacred Dharma, through bodies shot with light rays,

and through its readiness to accomplish the task of the total liberation of beings,

its deeds resemble the activity of a king of wish-fulfilling jewels.

[It appears as] a variety of things, yet is not of the nature of these.

Textual sources

Commentaries on this verse

Academic notes

Digital Sanskrit Buddhist Canon Unicode Input
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 MA °vṛtty api against J °vṛttyāpi.
I follow MB tatreme (confirmed by DP tshigs su bcad pa ’di bzhi) against J tatra.
VT (fol. 14r7) glosses this as "free from the two extremes."
I follow MB °viyuktaṃ (confirmed by DP bral) against J vimuktaṃ.
VT (fol. 14r7) glosses "in three ways" as "afflictive obscurations, cognitive obscurations, and obscurations of meditative equipoise."
DP de rtogs pa.
I follow J amalaḥ sa dhātuḥ, based on DP dri med dbyings de. MB amalo ’sau (which is unmetrical) should, according to VT (fol. 14r7), read amalaś cāsau āśraya. VT glosses this as "the stainless basis that is the dharmakāya" (amalāśrayo dharmakāyaḥ).
VT (fol. 14v1) glosses "in the form of various light rays of the genuine dharma" as "the spoken teachings" (deśanoktā).
Skt. jagadvimokṣārthasamāhṛtodyamaḥ (confirmed by DP ’gro ba’i rnam grol don grub la brtson pa). C has here "it accomplishes the liberation of beings without ever resting,"which seems to correspond to "by way of the welfare of sentient beings being uninterrupted" and "uninterrupted activity"in the commentarial verses II.49d and II.51ab below. Therefore, Schmithausen suggests *jagadvimokṣārtha-sadā-(a)ratodyamaḥ or *°ārtham anāratodyamaḥ for II.40b.
Against MB and DP, Schmithausen gives preference to C and suggests vicitrabhāso for vicitrabhāvo because II.51c has atatsvabhāvākhyāne. However, bhāva can also mean "appearance" and the contrast bhāva/niḥsvabhāva is rather common in mahāyāna texts.
VT (fol. 14v1) says that II.40 describes the sambhogakāya and II.41 the nirmāṇakāya.
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] 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] I follow MA °vṛtty api against J °vṛttyāpi.

[5] I follow MB tatreme (confirmed by DP tshigs su bcad pa ’di bzhi) against J tatra.

[6] VT (fol. 14r7) glosses this as "free from the two extremes."

[7] I follow MB °viyuktaṃ (confirmed by DP bral) against J vimuktaṃ.

[8] VT (fol. 14r7) glosses "in three ways" as "afflictive obscurations, cognitive obscurations, and obscurations of meditative equipoise."

[9] DP de rtogs pa.

[10] I follow J amalaḥ sa dhātuḥ, based on DP dri med dbyings de. MB amalo ’sau (which is unmetrical) should, according to VT (fol. 14r7), read amalaś cāsau āśraya. VT glosses this as "the stainless basis that is the dharmakāya" (amalāśrayo dharmakāyaḥ).

[11] VT (fol. 14v1) glosses "in the form of various light rays of the genuine dharma" as "the spoken teachings" (deśanoktā).

[12] Skt. jagadvimokṣārthasamāhṛtodyamaḥ (confirmed by DP ’gro ba’i rnam grol don grub la brtson pa). C has here "it accomplishes the liberation of beings without ever resting,"which seems to correspond to "by way of the welfare of sentient beings being uninterrupted" and "uninterrupted activity"in the commentarial verses II.49d and II.51ab below. Therefore, Schmithausen suggests *jagadvimokṣārtha-sadā-(a)ratodyamaḥ or *°ārtham anāratodyamaḥ for II.40b.

[13] Against MB and DP, Schmithausen gives preference to C and suggests vicitrabhāso for vicitrabhāvo because II.51c has atatsvabhāvākhyāne. However, bhāva can also mean "appearance" and the contrast bhāva/niḥsvabhāva is rather common in mahāyāna texts.

[14] VT (fol. 14v1) says that II.40 describes the sambhogakāya and II.41 the nirmāṇakāya.

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

[16] 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.

[17] 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 11: / Line 11: @@
 }}{{VerseVariation
 |VariationLanguage=Tibetan
-|VariationOriginal=།སྣ་ཚོགས་དམ་ཆོས་འོད་ཟེར་མངའ་བའི་སྐུས།<br>།འགྲོ་བའི་རྣམ་གྲོལ་དོན་གྲུབ་ལ་བརྩོན་པ།<br>།མཛད་པ་ཡིད་བཞིན་ནོར་བུའི་རྒྱལ་བཞིན་ཏེ།<br>།སྣ་ཚོགས་དངོས་ཀྱང་དེ་ཡི་རང་བཞིན་མིན།
+|VariationOriginal=སྣ་ཚོགས་དམ་ཆོས་འོད་ཟེར་མངའ་བའི་སྐུས། །<br>འགྲོ་བའི་རྣམ་གྲོལ་དོན་གྲུབ་ལ་བརྩོན་པ། །<br>མཛད་པ་ཡིད་བཞིན་ནོར་བུའི་རྒྱལ་བཞིན་ཏེ། །<br>སྣ་ཚོགས་དངོས་ཀྱང་དེ་ཡི་རང་བཞིན་མིན། །
 |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916183 Dege, PHI, 127]
 |VariationTrans=Through physical appearances in the form of various light rays of the genuine dharma,<br>It makes efforts in accomplishing the goal of liberating beings,<br>In its actions resembling the precious king of wish-fulfilling jewels<br>[In assuming] various appearances but not having their nature.