Verse II.31

From Buddha-Nature
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}}{{VerseVariation
}}{{VerseVariation
|VariationLanguage=Tibetan
|VariationLanguage=Tibetan
|VariationOriginal=།ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཡུལ།<br>།སངས་རྒྱས་ཤེས་གསུམ་ཡུལ་མིན་ཕྱིར།<br>།ཡེ་ཤེས་ལུས་ཅན་རྣམས་ཀྱིས་ནི།<br>།བསམ་མི་ཁྱབ་པར་རྟོགས་པར་བྱ།
|VariationOriginal=ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཡུལ། །<br>སངས་རྒྱས་ཤེས་གསུམ་ཡུལ་མིན་ཕྱིར། །<br>ཡེ་ཤེས་ལུས་ཅན་རྣམས་ཀྱིས་ནི། །<br>བསམ་མི་ཁྱབ་པར་རྟོགས་པར་བྱ། །
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916182 Dege, PHI, 126]
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916182 Dege, PHI, 126]
|VariationTrans=Buddhahood is the object of omniscient wisdom [alone].<br>Since it is not the object of the three wisdoms,<br>It is to be understood as being inconceivable<br>[Even] by people with wisdom.
|VariationTrans=Buddhahood is the object of omniscient wisdom [alone].<br>Since it is not the object of the three wisdoms,<br>It is to be understood as being inconceivable<br>[Even] by people with wisdom.
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 421 <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]], 421 <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=Here, the meaning of this verse is to be understood in brief through the [following] eight verses.
::'''One’s own welfare and that of others is taught'''
::'''Through the vimukti[kāya] and the dharmakāya.'''
::'''This foundation of one’s own welfare and that of others'''
::'''Is endowed with the qualities such as being inconceivable'''. II.30
::'''Buddhahood is the object of omniscient wisdom [alone]'''.
::'''Since it is not the object of the three wisdoms''',
::'''It is to be understood as being inconceivable'''
::'''[Even] by people with wisdom.'''<ref>VT (fol. 14r6) glosses "the three wisdoms" as "those of study, reflection, and meditation" and "people with wisdom" as "śrāvakas, pratyekabuddhas, and bodhisattvas."</ref> II.31
::'''Since it is subtle, it is not an object of study'''.
::'''Since it is the ultimate, it is not [an object] of reflection'''.
::'''Since it is the depth of the nature of phenomena''',
::'''It is not [an object] of worldly meditation and so forth'''. II.32
::'''For naive beings have never seen it before''',
::'''Just as those born blind [have never seen] form'''.
::'''Even noble ones [see it only] as an infant [would glimpse]'''
::'''The orb of the sun while lying in the house<ref>VT (fol. 14r7) glosses °''madhya''° as °''sthāna''°, while Takasaki suggests the reading °''sudma''° instead of °''madhya''° (DP ''khyim''). </ref> of a new mother.''' II.33
::'''It is permanent because it is free from arising'''.
::'''It is everlasting since it is free from ceasing.'''
::'''It is quiescent because it is without duality.'''
::'''It is eternal since the nature of phenomena [always] remains'''. II.34 (J85)
::'''It is peaceful because it is the reality of cessation.'''
::'''It is all-pervasive since it realizes everything'''.
::'''It is nonconceptual because it is nonabiding'''.
::'''It is without attachment since the afflictions are relinquished'''. II.35
::'''It is everywhere without obstruction'''
::'''Because it is pure of all cognitive obscurations'''.
::'''It is free from harsh sensations'''
::'''Since it is a state of gentleness and workability'''.<ref>Skt. ''mṛdukarmaṇyabhāvāt''. DP read "since it is nondual and workable" (''gnyis med las su rung ba’i phyir''). </ref> II.36
::'''It is invisible because it has no form'''. (D118a)
::'''It is ungraspable since it has no characteristics'''.
::'''It is splendid because it is pure by nature'''.
::'''It is stainless because the stains are eliminated'''. II.37
|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>
:Buddhahood is accessible only to the Wisdom of the Omniscient,
:Is not the object of the 3 (kinds of ordinary) knowledge,
:Therefore those, endowed with spiritual bodies
:Cognize it as being inconceivable.
<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>
:Buddhahood is accessible only to the Wisdom of the Omniscient,
:And is not the object of the 3 [kinds of ordinary] knowledge ,
:Therefore, it is to be known as 'inconceivable'
:[Even] for those people of intellect.
<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>
:Being the object of the omniscient primordial wisdom,
:buddhahood is not an object for the three types of insight.
:So even those with a wisdom body must realize
:that [buddha enlightenment] is inconceivable.
}}
}}

Latest revision as of 11:34, 18 August 2020

Ratnagotravibhāga Root Verse II.31

Verse II.31 Variations

अचिन्त्यमनुगन्तव्यं त्रिज्ञानाविषयत्वतः
सर्वज्ञज्ञानविषयं बुद्धत्वं ज्ञानदेहिभिः
E. H. Johnston as input by the University of the West.[1]
acintyamanugantavyaṃ trijñānāviṣayatvataḥ
sarvajñajñānaviṣayaṃ buddhatvaṃ jñānadehibhiḥ
E. H. Johnston as input by the University of the West.[2]
ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཡུལ། །
སངས་རྒྱས་ཤེས་གསུམ་ཡུལ་མིན་ཕྱིར། །
ཡེ་ཤེས་ལུས་ཅན་རྣམས་ཀྱིས་ནི། །
བསམ་མི་ཁྱབ་པར་རྟོགས་པར་བྱ། །
Dege, PHI, 126
Buddhahood is the object of omniscient wisdom [alone].
Since it is not the object of the three wisdoms,
It is to be understood as being inconceivable
[Even] by people with wisdom.
When the Clouds Part, Brunnhölzl, 421 [3]
La bouddhéité est l’objet de l’omnisciente

Sagesse primordiale et non des trois connaissances. Les êtres pourvus d’un corps de sagesse [autres que les bouddhas] Comprendront qu’elle est inconcevable.

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

RGVV Commentary on Verse II.31

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་སུ་བཅད་པ་འདིའི་དོན་ནི་{br}མདོར་བསྡུ་ན་ཚིགས་སུ་བཅད་པ་བརྒྱད་ཀྱིས་རིག་པར་བྱ་སྟེ། རྣམ་གྲོལ་ཆོས་ཀྱི་སྐུ་དག་གིས། །རང་དང་གཞན་གྱི་དོན་བསྟན་ཏེ། །རང་གཞན་དོན་རྟེན་དེ་ལ་ནི། །བསམ་མི་ཁྱབ་སོགས་ཡོན་ཏན་ལྡན། །ཐམས་ཅད་མཁྱེན་པའི་ཡེ་ཤེས་ཡུལ། །སངས་རྒྱས་ཤེས་གསུམ་ཡུལ་མིན་ཕྱིར། །{br}ཡེ་ཤེས་ལུས་ཅན་རྣམས་ཀྱིས་ནི། །བསམ་མི་ཁྱབ་པར་རྟོགས་པར་བྱ། །ཕྲ་ཕྱིར་ཐོས་པའི་ཡུལ་མིན་ཏེ། །དོན་དམ་ཡིན་ཕྱིར་བསམ་བྱའི་མིན། །ཆོས་ཉིད་ཟབ་ཕྱིར་འཇིག་རྟེན་པའི། །སྒོམ་པ་ལ་སོགས་ཡུལ་མ་ཡིན། །གང་ཕྱིར་གཟུགས་ལ་དམུས་ལོང་བཞིན། །བྱིས་པས་དེ་སྔོན་མཐོང་མ་མྱོང་། །{br}བཙས་པའི་ཁྱིམ་ནས་བུ་ཆུང་གིས། །ཉི་མའི་གཟུགས་བཞིན་འཕགས་པས་ཀྱང་། །སྐྱེ་དང་བྲལ་ཞིང་རྟག་པ་སྟེ། །འགག་པ་མེད་ཕྱིར་བརྟན་པ་ཡིན། །གཉིས་མེད་ཕྱིར་ན་ཞི་བ་སྟེ། །གཡུང་དྲུང་ཆོས་ཉིད་གནས་ཕྱིར་རོ། །རབ་ཞི་འགོག་པའི་བདེན་པའི་ཕྱིར། །ཐམས་ཅད་རྟོགས་ཕྱིར་ཁྱབ་པ་{br}ཉིད། །གནས་པ་མེད་ཕྱིར་རྟོག་མེད་དེ། །ཉོན་མོངས་སྤངས་ཕྱིར་ཆགས་པ་མེད། །ཤེས་བྱའི་སྒྲིབ་ཀུན་དག་བྱའི་ཕྱིར། །ཐམས་ཅད་དུ་ནི་ཐོགས་པ་མེད། །གཉིས་མེད་ལས་སུ་རུང་བའི་ཕྱིར། །རྩུབ་པའི་རེག་དང་བྲལ་བའི་ཕྱིར། །དེ་གཟུགས་མེད་ཅིང་བལྟར་མེད་དེ། །མཚན་མ་
མེད་ཕྱིར་གཟུང་དུ་མེད། །དགེ་བའི་རང་བཞིན་དག་པའི་ཕྱིར། །དྲི་མེད་དྲི་མ་སྤངས་ཕྱིར་རོ།

Other English translations

Obermiller (1931) [7]
Buddhahood is accessible only to the Wisdom of the Omniscient,
Is not the object of the 3 (kinds of ordinary) knowledge,
Therefore those, endowed with spiritual bodies
Cognize it as being inconceivable.
Takasaki (1966) [8]
Buddhahood is accessible only to the Wisdom of the Omniscient,
And is not the object of the 3 [kinds of ordinary] knowledge ,
Therefore, it is to be known as 'inconceivable'
[Even] for those people of intellect.
Fuchs (2000) [9]
Being the object of the omniscient primordial wisdom,
buddhahood is not an object for the three types of insight.
So even those with a wisdom body must realize
that [buddha enlightenment] is inconceivable.

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. VT (fol. 14r6) glosses "the three wisdoms" as "those of study, reflection, and meditation" and "people with wisdom" as "śrāvakas, pratyekabuddhas, and bodhisattvas."
  5. VT (fol. 14r7) glosses °madhya° as °sthāna°, while Takasaki suggests the reading °sudma° instead of °madhya° (DP khyim).
  6. Skt. mṛdukarmaṇyabhāvāt. DP read "since it is nondual and workable" (gnyis med las su rung ba’i phyir).
  7. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  8. 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.
  9. 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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