Verse III.14

From Buddha-Nature
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}}{{VerseVariation
}}{{VerseVariation
|VariationLanguage=Tibetan
|VariationLanguage=Tibetan
|VariationOriginal=།འཁྲུལ་དང་ཅ་ཅོ་བསྙེལ་དང་ཐུགས་གཡོ་ཐ་དད་ཀྱི་ནི་འདུ་ཤེས་དང་།<br>།ངང་གི་བཏང་སྙོམས་དྲང་སྲོང་ལ་མེད་འདུན་པ་དང་ནི་བརྩོན་འགྲུས་དང་།<br>།དྲན་པ་རྣམ་དག་དྲི་མེད་ཤེས་རབ་རྟག་ཏུ་རྣམ་པར་གྲོལ་བ་དང་།<br>།ཤེས་བྱའི་དོན་ཀུན་གཟིགས་པ་གྲོལ་བའི་ཡེ་ཤེས་ལས་ནི་ཉམས་མི་ང་།
|VariationOriginal=འཁྲུལ་དང་ཅ་ཅོ་བསྙེལ་དང་ཐུགས་གཡོ་ཐ་དད་ཀྱི་ནི་འདུ་ཤེས་དང་། །<br>ངང་གི་བཏང་སྙོམས་དྲང་སྲོང་ལ་མེད་འདུན་པ་དང་ནི་བརྩོན་འགྲུས་དང་། །<br>དྲན་པ་རྣམ་དག་དྲི་མེད་ཤེས་རབ་རྟག་ཏུ་རྣམ་པར་གྲོལ་བ་དང་། །<br>ཤེས་བྱའི་དོན་ཀུན་གཟིགས་པ་གྲོལ་བའི་ཡེ་ཤེས་ལས་ནི་ཉམས་མི་ང་། །
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916187 Dege, PHI, 131]
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916187 Dege, PHI, 131]
|VariationTrans=The seer lacks mistakenness, chatter, mindlessness, mental agitation,<br>Notions of difference, and natural indifference, while there is never any deterioration<br>Of his striving, vigor, mindfulness, pure stainless prajñā and liberation,<br>And vision of the wisdom of liberation (seeing all objects to be known).
|VariationTrans=The seer lacks mistakenness, chatter, mindlessness, mental agitation,<br>Notions of difference, and natural indifference, while there is never any deterioration<br>Of his striving, vigor, mindfulness, pure stainless prajñā and liberation,<br>And vision of the wisdom of liberation (seeing all objects to be known).
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 431 <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]], 431 <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=[There follow five verses about] the statement that [the Buddha] is endowed with the eighteen unique buddha attributes.
::'''The teacher is without mistakenness and chatter''',
::'''Is never bereft of mindfulness''',
::'''Lacks a mind not resting in meditative equipoise''',
::'''Is free from notions of diversity''', III.11
::'''Lacks indifference without examination''',
::'''His striving, vigor, mindfulness''',
::'''Prajñā, liberation,<ref>VT (fol. 15v5) glosses "without examination" as "ignorance" and "liberation" as "liberation from the afflictions."</ref> and vision'''
::'''Of the wisdom of liberation never deteriorate''', III.12
::'''His actions<ref>VT (fol. 15v5–6) glosses "actions" as those of body, speech, and mind. </ref> are preceded by wisdom''',
::'''And his wisdom in the three times is unobscured'''.
::'''These eighteen are the guru’s qualities'''
::'''That are unique compared to others'''.<ref>VT (fol. 15v6) glosses "others" as love and so on."</ref> III.13
::'''The seer lacks mistakenness, chatter, mindlessness, mental agitation''',<ref>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.</ref>
::'''Notions of difference, and natural indifference, while there is never any deterioration''
::'''Of his striving, vigor, mindfulness, pure stainless prajñā and liberation''',
::'''And vision of the wisdom of liberation (seeing all objects to be known)'''.<ref>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'').</ref> III.14
::'''He engages in the three actions with regard to objects<ref>DP ''gang gi/gis (yasya/yena)'' instead of ''artheṣu''.</ref> that are preceded by omniscience''',
::'''And the operation of his vast wisdom is always unobstructed with regard to the three times.''' (J94)
::'''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.'''<ref>For the individual causes of the eighteen unique qualities according to the ''Ratnadārikāsūtra'', see the note on III.11–15 in CMW.</ref> III.15
|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>
:Error, unmelodious speech, forgetfulness,
A distracted mind, a pluralistic outlook,
And ill-considered indifference—these do not exist with the Sage；
He is not deprived of zeal, of energy,
Of pure, immaculate Wisdom,
Of eternal freedom (from all the bonds),
And of the intuition of one who has attained this freedom,
And the perception of the true essence of all things.
<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>
:The Sage has neither error nor rough speech,
:Neither loses [his memory] nor distracts his mind,
:Has neither pluralistic views nor indifference to one's own taste,
:He is never deprived of his zeal, effort and memory,
:Of pure, immaculate Intellect and Liberation,
:Of the intuition of freedom and of showing all things knowable; —
<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>
:Delusion, idle talk, forgetfulness, mental agitation, ideation of
::duality, and indifferent equanimity:
:the Sage does not have any of these. His aspiration, diligence, and
::mindfulness,
:his utterly pure and unstained discriminative wisdom, his constant
::total release,
:and his primordial wisdom of liberation seeing all fields of the
::knowable do not suffer any impairment.
}}
}}

Latest revision as of 11:24, 18 August 2020

Ratnagotravibhāga Root Verse III.14

Verse III.14 Variations

नास्ति प्रस्खलितं रवो मुषितता चित्ते न संभेदतः
संज्ञा न स्वरसाध्युपेक्षणमृषेर्हानिर्न च च्छन्दतः
वीर्याच्च स्मृतितो विशुद्धविमलप्रज्ञाविमुक्तेः सदा
मुक्ति ज्ञाननिर्दशनाच्च निखिलज्ञेयार्थसंदर्शनात्
E. H. Johnston as input by the University of the West.[1]
nāsti praskhalitaṃ ravo muṣitatā citte na saṃbhedataḥ
saṃjñā na svarasādhyupekṣaṇamṛṣerhānirna ca cchandataḥ
vīryācca smṛtito viśuddhavimalaprajñāvimukteḥ sadā
mukti jñānanirdaśanācca nikhilajñeyārthasaṃdarśanāt
E. H. Johnston as input by the University of the West.[2]
འཁྲུལ་དང་ཅ་ཅོ་བསྙེལ་དང་ཐུགས་གཡོ་ཐ་དད་ཀྱི་ནི་འདུ་ཤེས་དང་། །
ངང་གི་བཏང་སྙོམས་དྲང་སྲོང་ལ་མེད་འདུན་པ་དང་ནི་བརྩོན་འགྲུས་དང་། །
དྲན་པ་རྣམ་དག་དྲི་མེད་ཤེས་རབ་རྟག་ཏུ་རྣམ་པར་གྲོལ་བ་དང་། །
ཤེས་བྱའི་དོན་ཀུན་གཟིགས་པ་གྲོལ་བའི་ཡེ་ཤེས་ལས་ནི་ཉམས་མི་ང་། །
Dege, PHI, 131
The seer lacks mistakenness, chatter, mindlessness, mental agitation,
Notions of difference, and natural indifference, while there is never any deterioration
Of his striving, vigor, mindfulness, pure stainless prajñā and liberation,
And vision of the wisdom of liberation (seeing all objects to be known).
When the Clouds Part, Brunnhölzl, 431 [3]
Erreurs, bavardages, oubli, dispersion, perceptions toutes différentes

Et indifférence naturelle : rien de cela n’affecte le Sage. Ses aspirations, son ardeur, son attention, sa connaissance parfaitement pure et immaculée, sa liberté perpétuelle Et sa libre sagesse qui voit tous les phénomènes ignorent le déclin.

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

RGVV Commentary on Verse III.14

Tibetan
English
Sanskrit
Chinese

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]
Error, unmelodious speech, forgetfulness,

A distracted mind, a pluralistic outlook, And ill-considered indifference—these do not exist with the Sage； He is not deprived of zeal, of energy, Of pure, immaculate Wisdom, Of eternal freedom (from all the bonds), And of the intuition of one who has attained this freedom, And the perception of the true essence of all things.

Takasaki (1966) [12]
The Sage has neither error nor rough speech,
Neither loses [his memory] nor distracts his mind,
Has neither pluralistic views nor indifference to one's own taste,
He is never deprived of his zeal, effort and memory,
Of pure, immaculate Intellect and Liberation,
Of the intuition of freedom and of showing all things knowable; —
Fuchs (2000) [13]
Delusion, idle talk, forgetfulness, mental agitation, ideation of
duality, and indifferent equanimity:
the Sage does not have any of these. His aspiration, diligence, and
mindfulness,
his utterly pure and unstained discriminative wisdom, his constant
total release,
and his primordial wisdom of liberation seeing all fields of the
knowable do not suffer any impairment.

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. 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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