Verse III.8 Variations
मार्गाख्याने निरोधाप्तौ वैशारद्यं चतुर्विधम्
mārgākhyāne nirodhāptau vaiśāradyaṃ caturvidham
གེགས་ནི་འགོག་པར་བྱེད་པ་དང་། །
ལམ་སྟོན་པ་དང་འགོག་སྟོན་ལ། །
མི་འཇིགས་པ་ནི་རྣམ་པ་བཞི། །
The complete realization of all phenomena,
The termination of [all] obstacles,
Teaching the path, and attaining cessation.
Il met fin aux obstacles ; Il enseigne la voie et montre la cessation Telles sont les quatre intrépidités.
RGVV Commentary on Verse III.8
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [9]
- The intrepidity (of the Buddha) is of 4 kinds:
- That of cognizing all elements of existence,
- Of removing all the impediments,
- Of showing the Path, and the annihilation of defilement.
Takasaki (1966) [10]
- [The Buddha's] Intrepidity is of four kinds, namely:
- In his perfect Enlightenment of all the elements,
- In rejecting all obstacles,
- In preaching the Path, and in acquiring the Extinction.
Fuchs (2000) [11]
- Perfectly enlightened [in] all phenomena,
- setting an end to [all] hindrances,
- teaching the path, and showing cessation
- are the four aspects of fearlessness.
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.
- VT (fol. 15v3–4) comments that line III.8b means to realize the reality of suffering, while line III.8c represents the reality of the origin of suffering, with "obstacles"referring to desire and so on.
- MB is rather illegible here, and Schmithausen suggests that, parallel to prāpteḥ paraprāpanād in III.9c, J jñānāt svayaṃjñāpanād (svayam has no correspondence in DP) could well be jñānāt parajñāpanād (there is no correspondence for para° in DP in either line), which is doubtlessly what is meant here.
- Given the parallels in the first and third lines, I follow Schmithausen’s emendation hānihāpanakṛteḥ of J hānihāraṇakṛteḥ (MA/MB hānikaraṇakṛteḥ, which is metrically impossible). This is also supported by DP spangs dang spong mdzad (spong mdzad corresponding to hāpana°, while the metric filler °kṛti is omitted).
- DP "seer" (drang srong).
- In Buddhist Hybrid Sanskrit, astambhin means "not paralyzed with fear" or "not frightened." In classical Sanskrit, it can mean "to paralyze," "to stop," and "to restrain." DP has "unobstructed" (thogs pa med).
- 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.
།མི་འཇིགས་པ་བཞི་བརྙེས་པ་ཞེས་བྱ་བ་ནི། ཆོས་ཀུན་རྫོགས་པར་བྱང་ཆུབ་དང་། །གེགས་ནི་འགོག་པར་བྱེད་པ་དང་། །ལམ་{br}སྟོན་པ་དང་འགོག་སྟོན་ལ། །མི་འཇིགས་པ་ནི་རྣམ་པ་བཞི། །བདག་གཞན་ཤེས་བྱའི་དངོས་པོ་རྣམ་ཀུན་ཤེས་དང་ཤེས་མཛད་ཕྱིར། །སྤངས་དངོས་སྤངས་དང་སྤོང་མཛད་ཕྱིར་དང་བསྟེན་བྱ་བསྟེན་པའི་ཕྱིར། །ཐོབ་བྱ་བླ་མེད་ཤིན་ཏུ་དྲི་མེད་ཐོབ་དང་ཐོབ་མཛད་ཕྱིར། །རང་གཞན་{br}དོན་བདེན་གསུངས་ཕྱིར་དྲང་སྲོང་གང་དུའང་ཐོགས་པ་མེད།