Verse I.13

Revision as of 12:02, 17 May 2019

Ratnagotravibhāga Root Verse I.13

Verse I.13 Variations

ये सम्यक् प्रतिविध्य सर्वजगतो नैरात्म्यकोटिं शिवां
तच्चित्तप्रकृतिप्रभास्वरतया क्लेशास्वभावेक्षणात्
सर्वत्रानुगतामनावृतधियः पश्यन्ति संबुद्धतां
तेभ्यः सत्त्वविशुद्‍ध्यनन्तविषयज्ञानेक्षणेभ्यो नमः

ye samyak pratividhya sarvajagato nairātmyakoṭiṃ śivāṃ
taccittaprakṛtiprabhāsvaratayā kleśāsvabhāvekṣaṇāt
sarvatrānugatāmanāvṛtadhiyaḥ paśyanti saṃbuddhatāṃ
tebhyaḥ sattvaviśuddhyanantaviṣayajñānekṣaṇebhyo namaḥ

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

།སེམས་དེ་རང་བཞིན་འོད་གསལ་བས་ན་ཉོན་མོངས་ངོ་བོ་མེད་གཟིགས་པས།
།གང་དག་འགྲོ་ཀུན་བདག་མེད་མཐའ་ཞི་ཡང་དག་རྟོགས་ནས་ཐམས་ཅད་ལ།
།རྫོགས་པའི་སངས་རྒྱས་རྗེས་ཞུགས་གཟིགས་པ་སྒྲིབ་པ་མེད་པའི་བློ་མངའ་བ།
།སེམས་ཅན་རྣམ་དག་མཐའ་ཡས་ཡུལ་ཅན་ཡེ་ཤེས་གཟིགས་མངའ་དེ་ལ་འདུད།

Dege, PHI, 110

They perfectly realize that the endpoint of the identitylessness of the entire world is peace
Because they see that, by virtue of the natural luminosity of the minds in this [world], the afflictions are without nature.
I pay homage to those who see that perfect buddhahood is all-pervading, whose intelligence is unobscured,
And whose wisdom vision has the purity and infinitude of beings as its objects.

When the Clouds Part, Brunnhölzl, 345. ^[2]

Comme l’esprit est par nature luminosité, ils voient

que les affections n’ont pas d’essence, Si bien qu’ils réalisent correctement la paix, l’inexistence ultime du soi de tous les êtres. À ceux qui voient la présence en tous de la bouddhéité parfaite car ils ont une intelligence libre de voiles ; À ceux dont la vision de sagesse a pour objet la pureté et l’infinité des êtres, je rends hommage.

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

RGVV Commentary on Verse I.13

Tibetan
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Sanskrit
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Full Tibetan Commentary
Full English Commentary
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།ཐེག་པ་ཆེན་པོའི་ཆོས་དཀོན་མཆོག་དེ་ལས་ཕྱིར་མི་ལྡོག་པའི་བྱང་ཆུབ་སེམས་དཔའི་ཚོགས་རིན་པོ་ཆེ་འབྱུང་བས་དེའི་རྗེས་ཐོགས་སུ་དེའི་དབང་དུ་བྱས་ནས་ཚིགས་སུ་བཅད་པ། སེམས་དེ་རང་བཞིན་འོད་གསལ་བས་ན་ཉོན་མོངས་ངོ་བོ་མེད་གཟིགས་པས། །གང་དག་འགྲོ་ཀུན་བདག་མེད་

མཐའ་ཞི་ཡང་དག་རྟོགས་ནས་ཐམས་ཅད་ལ། །རྫོགས་པའི་སངས་རྒྱས་རྗེས་ཞུགས་གཟིགས་པ་སྒྲིབ་པ་མེད་པའི་བློ་མངའ་བ། །སེམས་ཅན་རྣམ་དག་མཐའ་ཡས་ཡུལ་ཅན་ཡེ་ཤེས་གཟིགས་མངའ་དེ་ལ་འདུད།

Other English translations

Obermiller (1931) ^[4]

I bow before those who perceive the pure, radiant essence of

the Spirit and the nullity of all defilement,

Who, knowing the background of the unreality of all that exists,

(the Absolute in its) quiescent nature,

Perceive in all living beings the reflex of the Supreme Buddha,

The powerful minds free from Obscuration and endowed with

the sight of Divine Wisdom,

The object of which is the immaculate and infinite essence of all that lives.

Takasaki (1966) ^[5]

I bow before those who, having understood perfectly

The extremity of non-substantiality of all the worlds as quiescent,

Because of their perception of the unreality of defilements

Through the brightness of the innate pure mind of all the world,

Perceive the Buddhahood penetrating everywhere;

Those whose intellect is unobscured,

And whose eye of Wisdom has its objects

In the pureness and infinitude of the living beings.

Fuchs (2000) ^[6]

This mind being by nature clear light, they have seen the poisons to

be essenceless

and therefore truly realize [the nature of] every being as peace, the

ultimate non-existence of a self. They perceive that the Perfect

Buddha pervades them all.

They possess the understanding that is free from the veils. Thus

seeing that beings are utterly pure and that [this purity pervades]

their limitless number,

they are endowed with the vision of primordial wisdom. I bow

down to this [Sangha].

Textual sources

Commentaries on this verse

Academic notes

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.
In general, "irreversible bodhisattvas"consist of those bodhisattvas on the paths of preparation, seeing, and familiarization who exhibit specific signs of irreversibility according to their faculties (those who show signs of irreversibility already on their path of preparation are of highest faculties, those who show such signs on the path of seeing are of medium faculties, and those who show these signs on the eighth bhūmi are of lowest faculties). These faculties and their respective signs are discussed in detail in the eighth point ("the signs of irreversible learners") of the fourth topic ("the complete training in all aspects") of the Abhisamayālaṃkāra (IV.38–59). Here, as can be seen from RGVV’s explanation in the text below and CMW (462), "irreversible bodhisattvas" (as well as "the level of irreversibility") refers to bodhisattvas on the path of seeing and above. YDC (259) says that "irreversible"here refers primarily to bodhisattvas on the eighth bhūmi and above.
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] 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.

[3] In general, "irreversible bodhisattvas"consist of those bodhisattvas on the paths of preparation, seeing, and familiarization who exhibit specific signs of irreversibility according to their faculties (those who show signs of irreversibility already on their path of preparation are of highest faculties, those who show such signs on the path of seeing are of medium faculties, and those who show these signs on the eighth bhūmi are of lowest faculties). These faculties and their respective signs are discussed in detail in the eighth point ("the signs of irreversible learners") of the fourth topic ("the complete training in all aspects") of the Abhisamayālaṃkāra (IV.38–59). Here, as can be seen from RGVV’s explanation in the text below and CMW (462), "irreversible bodhisattvas" (as well as "the level of irreversibility") refers to bodhisattvas on the path of seeing and above. YDC (259) says that "irreversible"here refers primarily to bodhisattvas on the eighth bhūmi and above.

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

[5] 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.

[6] 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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@@ Line 15: / Line 15: @@
 |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 345. <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=Now, since the jewel of the saṃgha of irreversible bodhisattvas<ref>In general, "irreversible bodhisattvas"consist of those bodhisattvas on the paths of preparation, seeing, and familiarization who exhibit specific signs of irreversibility according to their faculties (those who show signs of irreversibility already on their path of preparation are of highest faculties, those who show such signs on the path of seeing are of medium faculties, and those who show these signs on the eighth bhūmi are of lowest faculties). These faculties and their respective signs are discussed in detail in the eighth point ("the signs of irreversible learners") of the fourth topic ("the complete training in all aspects") of the ''Abhisamayālaṃkāra'' (IV.38–59). Here, as can be seen from RGVV’s explanation in the text below and CMW (462), "irreversible bodhisattvas" (as well as "the level of irreversibility") refers to bodhisattvas on the path of seeing and above. YDC (259) says that "irreversible"here refers primarily to bodhisattvas on the eighth bhūmi and above. </ref> arises from the jewel of the mahāyāna dharma, after the [presentation of the dharma], there follows a verse on the [saṃgha]: {J14}
+::'''They perfectly realize that the endpoint of the identitylessness of the entire world is peace'''
+::'''Because they see that, by virtue of the natural luminosity of the minds in this [world], the afflictions are without nature. {D82a}'''
+::'''I pay homage to those who see that perfect buddhahood is allpervading, whose intelligence is unobscured,'''
+::'''And whose wisdom vision has the purity and infinitude of beings as its objects. I.13'''
 |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>
 :I bow before those who perceive the pure, radiant essence of