Verse III.15

Ratnagotravibhāga Root Verse III.15

Verse III.15 Variations

सर्वज्ञानुपुरोजवानुपरिवर्त्यर्थेषु कर्मत्रयं
त्रिष्वध्वस्वपराहत सुविपुलज्ञानप्रवृत्तिर्ध्रुवम्
इत्येषा जिनता महाकरुणया युक्तावबुद्धा जिनै-
र्यद्बोधाज्जगति प्रवृत्तमभयदं सद्धर्मचक्रं महत्

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

sarvajñānupurojavānuparivartyartheṣu karmatrayaṃ
triṣvadhvasvaparāhata suvipulajñānapravṛttirdhruvam
ityeṣā jinatā mahākaruṇayā yuktāvabuddhā jinai-
ryadbodhājjagati pravṛttamabhayadaṃ saddharmacakraṃ mahat

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

གང་གི་ལས་གསུམ་ཐམས་ཅད་ཡེ་ཤེས་སྔོན་འགྲོའི་རྗེས་སུ་འཇུག་པ་དང་། །
དུས་གསུམ་རྟག་ཏུ་ཐོགས་པ་མེད་པ་མཁྱེན་པ་རྒྱ་ཆེན་འཇུག་པ་སྟེ། །
གང་རྟོགས་འགྲོ་བར་འཇིགས་མེད་དམ་ཆོས་འཁོར་ལོ་ཆེན་པོ་རབ་བསྐོར་བ། །
ཐུགས་རྗེ་ཆེན་པོ་དང་ལྡན་རྒྱལ་བ་ཉིད་དེ་སངས་རྒྱས་རྣམས་ཀྱིས་བརྙེས། །

Dege, PHI, 131

He engages in the three actions with regard to objects that are preceded by omniscience,
And the operation of his vast wisdom is always unobstructed with regard to the three times.
Thus is this state of the victor, which is endowed with great compassion and realized by the victors.
By virtue of this realization, he fearlessly turns the great wheel of the genuine dharma in the world.

When the Clouds Part, Brunnhölzl, 432 ^[3]

Les actes de son corps, de sa parole et de son esprit

sont tous précédés et suivis par la sagesse primordiale, Tandis que son immense sagesse opère toujours dans les trois temps sans jamais rencontrer d’obstacles. Fort de cette réalisation, il ne craint pas de faire tourner la grande roue du vrai Dharma pour le bien des êtres. Cette victoire dotée de grande compassion voilà ce que les bouddhas ont trouvé.

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

RGVV Commentary on Verse III.15

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

།སངས་རྒྱས་ཀྱི་ཆོས་མ་འདྲེས་པ་བཅོ་བརྒྱད་དང་ལྡན་པ་ཞེས་བྱ་བ་ནི། འཁྲུལ་དང་ཅ་ཅོ་མི་མངའ་སྟེ། །སྟོན་ལ་དྲན་པ་ཉམས་མི་མངའ། །མཉམ་པར་མ་བཞག་ཐུགས་མི་མངའ། །འདུ་ཤེས་སྣ་ཚོགས་ཀྱང་མི་མངའ། །མ་བརྟགས་{br}བཏང་སྙོམས་མི་མངའ་སྟེ། །འདུན་པ་བརྩོན་འགྲུས་དྲན་པ་དང་། །ཤེས་རབ་རྣམ་གྲོལ་རྣམ་གྲོལ་གྱི། །ཡེ་ཤེས་གཟིགས་པ་ཉམས་མི་མངའ། །ལས་རྣམས་ཡེ་ཤེས་སྔོན་འགྲོ་དང་། །དུས་ལ་ཡེ་ཤེས་སྒྲིབ་པ་མེད། །དེ་ལྟར་བཅོ་བརྒྱད་འདི་དང་གཞན། །སྟོན་པའི་མ་{br}འདྲེས་ཡོན་ཏན་ཡིན། །འཁྲུལ་དང་ཅ་ཅོ་བསྙེལ་དང་ཐུགས་གཡོ་ཐ་དད་ཀྱི་ནི་འདུ་ཤེས་དང་། །ངང་གིས་བཏང་སྙོམས་དྲང་སྲོང་ལ་མེད་འདུན་པ་དང་ནི་བརྩོན་འགྲུས་དང་། །དྲན་དང་རྣམ་དག་དྲི་མེད་ཤེས་རབ་རྟག་ཏུ་རྣམ་པར་གྲོལ་བ་དང་། །ཤེས་བྱའི་དོན་ཀུན་གཟིགས་པའི་གྲོལ་བའི་{br}ཡེ་ཤེས་ལས་ནི་ཉམས་མི་མངའ། །གང་གི་ལས་གསུམ་ཐམས་ཅད་ཡེ་ཤེས་སྔོན་འགྲོ་རྗེས་སུ་འཇུག་པ་དང་། །དུས་གསུམ་དག་ཏུ་ཐོགས་མེད་ངེས་པ་མཁྱེན་པ་རྒྱ་ཆེ་འཇུག་པ་སྟེ། །གང་རྟོགས་འགྲོ་བར་འཇིགས་མེད་དམ་ཆོས་འཁོར་ལོ་ཆེན་པོ་རབ་བསྐོར་བ། །ཐུགས་{br}རྗེ་ཆེན་པོ་དང་ལྡན་རྒྱལ་བ་ཉིད་དེ་སངས་རྒྱས་རྣམས་ཀྱིས་བརྙེས།

Other English translations

Obermiller (1931) ^[11]

He makes manifest the 3 kinds of acts

Which are preceded by Transcendental Knowledge,

And of the Knowledge great, extensive and certain,

Regarding present, past and future.

The position of the Lord who, possessed of these properties,

Free from fear, swings the Wheel of the Highest Doctrine

For the sake of all living beings

And is endowed with the Highest Commiseration,—

This is attained by the Buddha.

Takasaki (1966) ^[12]

He makes manifest on the objects the 3 kinds of acts,

Which are preceded by all kinds of knowledge,

And brings out the Wisdom, well extensive, without hindrance,

Constantly, throughout the 3 states of time;

Thus is Buddhahood, endowed with Great Compassion,

And perfectly realized by the Buddha;

And on account of this realization, he sets in motion in the world

The great wheel of the fearless Supreme Doctrine.

Fuchs (2000) ^[13]

His three activities are preceded [by primordial wisdom] and

display themselves in its likeness.

He manifests his vast definitive knowing, always unhindered in its

vision of the three times.

By such insight he is fearless and supremely turns the Great Wheel

of Pure Dharma for beings.

Endowment with great compassion and quintessence of victory are

what all buddhas will find.

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. 15v5) glosses "without examination" as "ignorance" and "liberation" as "liberation from the afflictions."
VT (fol. 15v5–6) glosses "actions" as those of body, speech, and mind.
VT (fol. 15v6) glosses "others" as love and so on."
Against J citte na saṃbhedataḥ, I follow VT (fol. 15v6) citteṅkhanaṃ bhedataḥ (corresponding to DP thugs g.yo tha dad), which is glossed as "unsteadiness of mind, meaning the mind that is not in meditative equipoise." Schmithausen suggests cittehitaṃ bhedataḥ [MB °taṃ is clear, while the preceding akṣara is illegible], which is similar in meaning.
DP omit "vision" (°nidarśanāc) and say "the wisdom of liberation that sees all objects to be known" (shes bya’i don kun gzigs pa’i grol ba’i ye shes).
DP gang gi/gis (yasya/yena) instead of artheṣu.
For the individual causes of the eighteen unique qualities according to the Ratnadārikāsūtra, see the note on III.11–15 in CMW.
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] VT (fol. 15v5) glosses "without examination" as "ignorance" and "liberation" as "liberation from the afflictions."

[5] VT (fol. 15v5–6) glosses "actions" as those of body, speech, and mind.

[6] VT (fol. 15v6) glosses "others" as love and so on."

[7] Against J citte na saṃbhedataḥ, I follow VT (fol. 15v6) citteṅkhanaṃ bhedataḥ (corresponding to DP thugs g.yo tha dad), which is glossed as "unsteadiness of mind, meaning the mind that is not in meditative equipoise." Schmithausen suggests cittehitaṃ bhedataḥ [MB °taṃ is clear, while the preceding akṣara is illegible], which is similar in meaning.

[8] DP omit "vision" (°nidarśanāc) and say "the wisdom of liberation that sees all objects to be known" (shes bya’i don kun gzigs pa’i grol ba’i ye shes).

[9] DP gang gi/gis (yasya/yena) instead of artheṣu.

[10] For the individual causes of the eighteen unique qualities according to the Ratnadārikāsūtra, see the note on III.11–15 in CMW.

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

[12] 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.

[13] 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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