Verse IV.2

Ratnagotravibhāga Root Verse IV.2

Verse IV.2 Variations

कृत्स्नं निष्पाद्य यानं प्रवरगुणगणज्ञानरत्नस्वगर्भं
पुण्यज्ञानार्करश्मिप्रविसुतविपुलानन्तमध्याम्बराभम्
बुद्धत्वं सर्वसत्त्वे विमलगुणनिधिं निर्विशिष्टं विलोक्य
क्लेशज्ञेयाभ्रजालं विधमति करुणा वायुभूता जिनानाम्

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

kṛtsnaṃ niṣpādya yānaṃ pravaraguṇagaṇajñānaratnasvagarbhaṃ
puṇyajñānārkaraśmipravisutavipulānantamadhyāmbarābham
buddhatvaṃ sarvasattve vimalaguṇanidhiṃ nirviśiṣṭaṃ vilokya
kleśajñeyābhrajālaṃ vidhamati karuṇā vāyubhūtā jinānām

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

ཡོན་ཏན་རིན་ཆེན་མཆོག་ཚོགས་དང་ལྡན་ཡེ་ཤེས་ཆུ་མཚོ་བསོད་ནམས་ཡེ་ཤེས་ཉི་འོད་ཅན། །
ཐེག་པ་མ་ལུས་ངེས་པར་བསྒྲུབས་ཏེ་མཐའ་དང་དབུས་མེད་རྒྱ་ཆེན་ནམ་མཁའ་ལྟར་ཁྱབ་པ། །
སངས་རྒྱས་ཉིད་ནི་ཡོན་ཏན་དྲི་མ་མེད་གཏེར་སེམས་ཅན་ཀུན་ལ་ཁྱད་མེད་རྣམ་གཟིགས་ནས། །
ཉོན་མོངས་ཤེས་བྱའི་སྤྲིན་གྱི་དྲ་བ་སངས་རྒྱས་རྣམས་ཀྱི་ཐུགས་རྗེའི་རླུང་གིས་རྣམ་པར་གཏོར། །

Dege, PHI, 133-134

Having churned the entire [ocean-like mahā]yāna, which contains the jewels of the host of supreme qualities and the water of wisdom,
And having seen buddhahood, which is like the vast sky without middle and end pervaded by the sun rays of merit and wisdom,
[Existing] as a treasure of stainless qualities in all sentient beings without difference,
The wind-like compassion of the victors blows away the web of the clouds of afflictive and cognitive [obscurations].

When the Clouds Part, Brunnhölzl, 437 ^[3]

Riche de tous les joyaux les plus précieux, les qualités,

l’océan de la sagesse primordiale scintille au soleil des mérites et de la sagesse ; C’est l’accomplissement définitif de tous les véhicules, une immensité dépourvue de centre et de périphérie, omniprésente comme l’espace. La bouddhéité, trésor des qualités immaculées, apparaît alors dans tous les êtres, sans différence entre eux, Tandis que se lève le vent de la compassion des bouddhas qui déchirera le filet des nuages tissé par les voiles émotionnel et cognitif.

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

RGVV Commentary on Verse IV.2

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Full English Commentary
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།།ད་ནི་དེའི་ལས་རྒྱལ་བའི་མཛད་པ་བརྗོད་པར་བྱའོ། །དེ་{br}ཡང་མདོར་བསྡུ་ན་ལྷུན་གྱིས་གྲུབ་པ་དང་། རྒྱུན་མི་འཆད་པ་རྣམ་པ་གཉིས་ཀྱིས་འཇུག་སྟེ། དེས་ན་དེའི་རྗེས་ལ་སངས་རྒྱས་ཀྱི་མཛད་པ་ལྷུན་གྱིས་གྲུབ་ཅིང་རྒྱུན་མི་འཆད་པ་ཉིད་ལས་བརྩམས་ཏེ་ཚིགས་སུ་བཅད་པ། གདུལ་བྱའི་ཁམས་དང་འདུལ་བྱེད་ཐབས་དང་ནི། །གདུལ་བྱའི་ཁམས་ཀྱི་{br}གདུལ་བྱའི་བྱ་བ་དང་། །དེ་ཡི་ཡུལ་དང་དུས་སུ་གཤེགས་པ་ལ། །ཁྱབ་བདག་རྟག་ཏུ་ལྷུན་གྱིས་གྲུབ་པར་འཇུག །ཡོན་ཏན་རིན་ཆེན་མཆོག་ཚོགས་དང་ལྡན་ཡེ་ཤེས་ཆུ་མཚོ་བསོད་ནམས་ཡེ་ཤེས་ཉི་འོད་ཅན། །ཐེག་པ་མ་ལུས་ངེས་པར་བསྒྲུབས་ཏེ་མཐའ་དང་དབུས་མེད་རྒྱ་ཆེན་ནམ་མཁའ་ལྟར་{br}ཁྱབ་པ། །སངས་རྒྱས་ཉིད་ནི་ཡོན་ཏན་དྲི་མ་མེད་སྟེར་སེམས་ཅན་ཀུན་ལ་ཁྱད་མེད་རྣམས་གཟིགས་ནས། །ཉོན་མོངས་ཤེས་བྱའི་སྤྲིན་གྱི་དྲ་བ་སངས་རྒྱས་རྣམས་ཀྱི་ཐུགས་རྗེའི་རླུང་གིས་རྣམ་པར་འཐོར།

Other English translations

Obermiller (1931) ^[10]

The ocean of Wisdom bearing the most precious jewels—his

sublime properties,

Endowed with the light of the sun

Of Virtue and of Highest Wisdom,

Realizing the Paths of all the Vehicles,

Having neither middle nor end,

Extensive and all-pervading like space,—

The Buddha perceives the treasury

Of immaculate virtues in all that lives,

And, by the wind of his Divine Commiseration,

Disperses that web of clouds,—the Obscurations of Defilement

and of Ignorance.

Takasaki (1966) ^[11]

Having completely established the Vehicle,

The ocean of knowledge filled with the multitudes of the excellent virtues,

And endowed with the rays of the sun of Merits and Knowledge,

And having perceived that Buddhahood, like space,

Pervading extensively and of neither limit nor middle,

Exists everywhere in all living beings,

As the treasure of the immaculate virtues,

The Buddhas' Compassion, like wind,

Blows away the net of the cloud-like [Obscurations]

Caused by Defilements and Ignorance.

Fuchs (2000) ^[12]

Having multitudes of supremely precious qualities and the waters

of the ocean of primordial wisdom, possessing the sunlight of

merit and wisdom,

it is the definitive accomplishment of all vehicles without exception.

[Enlightenment] is vast, without middle or end, and thus allpervasive

like space.

Fully seeing that buddhahood, the treasure of the unpolluted

qualities, is [present] within all sentient beings without the

slightest distinction,

the wind of the Buddhas' sublime compassion totally dispels the

clouds of afflictions and hindrances to knowledge, which have

spun their net about it.

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 VT (fol. 15v7) apratipraśrabhi° (also suggested by Schmithausen in accordance with J99.16 and J99.21) against J apraśrabdhi°. The same goes for °apratipraśrabdhaṃ against J ° apraśrabdhaṃ (MB aprapra° and °apart°, respectively).
Skt. sattvadhātu is taken by most commentaries as "constitutions of sentient beings" (C also has "constitution"in IV.4a). However, as GC (528.4–5) points out, "the actual object of buddha activity is the stained tathāgata heart of those to be guided." See also IV.10cd, which comments on IV.2c, saying that the basic element in all sentient beings is like a treasure seen by the buddhas.
I follow MB and VT (fol. 15v7) nirmathya against J niṣpādya (referring to niryāṇam in IV.5; Schmithausen suggests niryāya). DP read "accomplished" (bsgrubs te).
See the explanation in IV.9. However, VT (fol. 15v7) glosses "yāna" as "the three yānas."
I follow VT (fol. 16r1) °ratnāmbugarbhaṃ, which is also Schmithausen’s reading of MB and supported by DP chi mtsho, against J °ratnasvagarbhaṃ. Note that DP yon tan rin chen mchog tshogs does not accord with the position of ratna in that compound and moreover contradicts the explanation of the proper order of this compound in IV.9.
DP split the long compound puṇya . . . ābham after °raśmi and wrongly relate "the sun rays of merit and wisdom"to "yāna,"while reading "like the vast [all-]pervasive sky without middle and end."My translation follows de Jong and C.
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 VT (fol. 15v7) apratipraśrabhi° (also suggested by Schmithausen in accordance with J99.16 and J99.21) against J apraśrabdhi°. The same goes for °apratipraśrabdhaṃ against J ° apraśrabdhaṃ (MB aprapra° and °apart°, respectively).

[5] Skt. sattvadhātu is taken by most commentaries as "constitutions of sentient beings" (C also has "constitution"in IV.4a). However, as GC (528.4–5) points out, "the actual object of buddha activity is the stained tathāgata heart of those to be guided." See also IV.10cd, which comments on IV.2c, saying that the basic element in all sentient beings is like a treasure seen by the buddhas.

[6] I follow MB and VT (fol. 15v7) nirmathya against J niṣpādya (referring to niryāṇam in IV.5; Schmithausen suggests niryāya). DP read "accomplished" (bsgrubs te).

[7] See the explanation in IV.9. However, VT (fol. 15v7) glosses "yāna" as "the three yānas."

[8] I follow VT (fol. 16r1) °ratnāmbugarbhaṃ, which is also Schmithausen’s reading of MB and supported by DP chi mtsho, against J °ratnasvagarbhaṃ. Note that DP yon tan rin chen mchog tshogs does not accord with the position of ratna in that compound and moreover contradicts the explanation of the proper order of this compound in IV.9.

[9] DP split the long compound puṇya . . . ābham after °raśmi and wrongly relate "the sun rays of merit and wisdom"to "yāna,"while reading "like the vast [all-]pervasive sky without middle and end."My translation follows de Jong and C.

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

[11] 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.

[12] 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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