Verse II.70

From Buddha-Nature
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}}{{VerseVariation
}}{{VerseVariation
|VariationLanguage=Tibetan
|VariationLanguage=Tibetan
|VariationOriginal=།བསམ་མེད་བརྗོད་དུ་མེད་ཕྱིར་ཏེ།<br>།བརྗོད་མེད་དོན་དམ་ཡིན་ཕྱིར་རོ།<br>།དོན་དམ་བརྟག་བྱ་མིན་ཕྱིར་ཏེ།<br>།བརྟག་མིན་རྗེས་དཔག་བྱ་མིན་ཕྱིར།
|VariationOriginal=བསམ་མེད་བརྗོད་དུ་མེད་ཕྱིར་ཏེ། །<br>བརྗོད་མེད་དོན་དམ་ཡིན་ཕྱིར་རོ། །<br>དོན་དམ་བརྟག་བྱ་མིན་ཕྱིར་ཏེ། །<br>བརྟག་མིན་རྗེས་དཔག་བྱ་མིན་ཕྱིར། །
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916185 Dege, PHI, 129]
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916185 Dege, PHI, 129]
|VariationTrans=It is inconceivable because it is inexpressible.<br>It is inexpressible because it is the ultimate.<br>It is the ultimate because it is incomprehensible by reason.<br>It is incomprehensible by reason because it is immeasurable.
|VariationTrans=It is inconceivable because it is inexpressible.<br>It is inexpressible because it is the ultimate.<br>It is the ultimate because it is incomprehensible by reason.<br>It is incomprehensible by reason because it is immeasurable.
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 427 <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]], 427 <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=The summarized meaning of this is to be understood through [the following] four verses.
::'''It is inconceivable because it is inexpressible.'''
::'''It is inexpressible because it is the ultimate.'''
::'''It is the ultimate because it is incomprehensible by reason'''.
::'''It is incomprehensible by reason because it is immeasurable'''.<ref>Takasaki remarks that vyanumeya (DP ''dpag bya min'') here and in the next line should read ''vyupameya'' since the latter fits better with its referent ''upamanivṛttitaḥ'' in II.69. VT (fol. 14v7) confirms the reading ''(vi)anumeya'' while glossing it as ''(vy)upamā''.</ref> II.70
::'''It is immeasurable because it is unsurpassable.'''
::'''It is unsurpassable because it is not included [in saṃsāra or nirvāṇa]'''.
::'''It is not included [in them] because it does not abide [in either one]'''
::'''Since it lacks conceptions about their flaws and qualities, respectively'''. II.71
::'''Due to the [first] five reasons, [buddhahood] is subtle'''
::'''And therefore is inconceivable in terms of the dharmakāya'''.
::'''Due to the sixth one, it is not [manifest in] its truly real state'''
::'''And therefore is inconceivable in terms of the rūpakāya'''. II.72
::'''By virtue of the qualities of unsurpassable wisdom and great compassion''',
::'''The victors, who have accomplished [all] qualities, are inconceivable'''.
::'''Therefore, this final stage of the self-arisen ones is not even known'''
::'''By the great seers who have obtained the empowerment'''.<ref>This refers to bodhisattvas on the tenth bhūmi who receive an empowerment through light rays from all buddhas.</ref> II.73
|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>
:(The Buddha) is inconceivable, since he is unutterable,
:He is unutterable, being the Absolute Truth,
:He is the Absolute Truth, being inaccessible to thought-construction,
:And is inaccessible to thought-construction, since
:He cannot be cognized through inference.
<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>
:It is 'inconceivable' since it is unutterable;
:It is 'unutterable' since it is the Highest Truth;
:It is 'the Highest Truth', since it cannot be constructed by thought,
:It is 'beyond investigation' as it is incomparable;
<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>
:It is inconceivable since it cannot be verbally expressed.
:It is inexpressible since it consists of the absolute [truth].
:It is absolute since it cannot be [intellectually] scrutinized.
:It is inscrutable since it cannot be inferentially deduced.
}}
}}

Latest revision as of 11:30, 18 August 2020

Ratnagotravibhāga Root Verse II.70

Verse II.70 Variations

अचिन्त्योऽनभिलाप्यत्वादलाप्यः परमार्थतः
परमार्थोऽप्रतवर्यत्वादतर्क्यो व्यनुमेयतः
E. H. Johnston as input by the University of the West.[1]
acintyo'nabhilāpyatvādalāpyaḥ paramārthataḥ
paramārtho'pratavaryatvādatarkyo vyanumeyataḥ
E. H. Johnston as input by the University of the West.[2]
བསམ་མེད་བརྗོད་དུ་མེད་ཕྱིར་ཏེ། །
བརྗོད་མེད་དོན་དམ་ཡིན་ཕྱིར་རོ། །
དོན་དམ་བརྟག་བྱ་མིན་ཕྱིར་ཏེ། །
བརྟག་མིན་རྗེས་དཔག་བྱ་མིན་ཕྱིར། །
Dege, PHI, 129
It is inconceivable because it is inexpressible.
It is inexpressible because it is the ultimate.
It is the ultimate because it is incomprehensible by reason.
It is incomprehensible by reason because it is immeasurable.
When the Clouds Part, Brunnhölzl, 427 [3]
[L’Éveil] est inconcevable parce qu’il est indicible ;

Il est indicible parce qu’il est absolu ; Il est absolu parce que ce n’est pas un objet d’analyse ; Ce n’est pas un objet d’analyse parce qu’on ne peut pas l’inférer ;

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

RGVV Commentary on Verse II.70

Tibetan
English
Sanskrit
Chinese

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

།འདིའི་བསྡུས་པའི་དོན་ནི་ཚིགས་སུ་བཅད་པ་བཞིས་རིག་{br}པར་བྱ་སྟེ། བསམ་མེད་བརྗོད་དུ་མེད་ཕྱིར་ཏེ། །བརྗོད་མེད་དོན་དམ་ཡིན་ཕྱིར་རོ། །དོན་དམ་བརྟག་བྱ་མིན་ཕྱིར་ཏེ། །བརྟག་མིན་རྗེས་དཔག་བྱ་མིན་ཕྱིར། །དཔག་མིན་བླ་ན་མེད་པའི་ཕྱིར། །བླ་ན་མེད་པ་མ་བསྡུས་ཕྱིར། །མ་བསྡུས་གནས་པ་མེད་ཕྱིར་ཏེ། །ཡོན་ཏན་སྐྱོན་{br}རྟོགས་མེད་ཕྱིར་རོ། །རྒྱུ་ལྔ་དག་གིས་ཕྲ་བའི་ཕྱིར། །ཆོས་སྐུ་བསམ་མི་ཁྱབ་པ་སྟེ། །དྲུག་པས་དེ་ཡི་དངོས་མིན་ཕྱིར། །གཟུགས་སྐུ་བསམ་གྱིས་མི་ཁྱབ་པའོ། །བླ་མེད་ཡེ་ཤེས་ཐུགས་རྗེ་ཆེ་སོགས་ཡོན་ཏན་གྱིས། །ཡོན་ཏན་ཕ་རོལ་བྱོན་པའི་རྒྱལ་བ་བསམ་མི་ཁྱབ། །{br}དེས་ན་རང་བྱུང་རྣམས་ཀྱི་ཐ་མའི་ཚུལ་འདི་ནི། །དྲང་སྲོང་ཆེན་པོ་དབང་ཐོབ་རྣམས་ཀྱིས་ཀྱང་རིག་མིན།

Other English translations

Obermiller (1931) [6]
(The Buddha) is inconceivable, since he is unutterable,
He is unutterable, being the Absolute Truth,
He is the Absolute Truth, being inaccessible to thought-construction,
And is inaccessible to thought-construction, since
He cannot be cognized through inference.
Takasaki (1966) [7]
It is 'inconceivable' since it is unutterable;
It is 'unutterable' since it is the Highest Truth;
It is 'the Highest Truth', since it cannot be constructed by thought,
It is 'beyond investigation' as it is incomparable;
Fuchs (2000) [8]
It is inconceivable since it cannot be verbally expressed.
It is inexpressible since it consists of the absolute [truth].
It is absolute since it cannot be [intellectually] scrutinized.
It is inscrutable since it cannot be inferentially deduced.

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. Takasaki remarks that vyanumeya (DP dpag bya min) here and in the next line should read vyupameya since the latter fits better with its referent upamanivṛttitaḥ in II.69. VT (fol. 14v7) confirms the reading (vi)anumeya while glossing it as (vy)upamā.
  5. This refers to bodhisattvas on the tenth bhūmi who receive an empowerment through light rays from all buddhas.
  6. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  7. 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.
  8. 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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