Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.86

Ratnagotravibhāga Root Verse I.86

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Verse I.86 Variations

बुद्धधर्माविनिर्भागस्तद्‍गोत्रस्य तथागमः
अमृषामोषधर्मित्वमादिप्रकृतिशान्तता

buddhadharmāvinirbhāgastadgotrasya tathāgamaḥ
amṛṣāmoṣadharmitvamādiprakṛtiśāntatā

E. H. Johnston as input by the University of the West.

།སངས་རྒྱས་ཆོས་དབྱེར་མེད་པ་དང་།
།དེ་རིགས་དེ་བཞིན་ཐོབ་པ་དང་།
།བརྫུན་མེད་བསླུ་མེད་ཆོས་ཉིད་དང་།
།གདོད་ནས་རང་བཞིན་ཞི་ཉིད་དོ།

Dege, PHI, 116

[They] are the inseparability of the buddha attributes,
The disposition for that having been obtained just as it is,
Its true nature’s being without falsity and deception,
And its being natural primordial peace.

When the Clouds Part, Brunnhölzl, 388

佛法不相離
及彼真如性
法體不虛妄
自性本來淨

http://cbetaonline.dila.edu.tw/en/T31n1611_p0835b25

[L’immensité non contaminée], c’est la bouddhéité

indissociable de ses qualités, La filiation obtenue telle quelle, L’essence du réel qui ne ment ni ne trompe Et la paix naturelle des origines.

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

RGVV Commentary on Verse I.86

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What are these four meanings?

[They] are the inseparability of the buddha attributes,

The disposition for that having been obtained just as it is,

Its true nature’s being without falsity and deception,

And its being natural primordial peace. I.86

With regard to the meaning of the inseparability of the buddha attributes [from the tathāgata heart], {P108a} [the Śrīmālādevīsūtra] says:

Bhagavan, the tathāgata heart is not empty of the inconceivable buddha attributes that are inseparable [from it], [can]not be realized as being divisible [from it], and far surpass the sand grains in the river Gaṅgā [in number].

With regard to the meaning of the disposition for that [buddhahood] (that is, the nature [of the mind]) having been obtained in an inconceivable manner, it is said:

The distinctive feature of the six āyatanas has been obtained through [the nature of] phenomena since beginningless time and is continuing as such [up through the present].

With regard to the meaning of [its true nature’s] being without falsity and deception, it is said:

Here, ultimate reality is the nirvāṇa whose nature it is to be without deception. For what reason [is that so]? This disposition is permanent by virtue of its true nature of being peaceful.

With regard to the meaning of its being absolute peace, [the Jñānālokālaṃkārasūtra] says:

The Tathāgata Arhat, the completely perfect Buddha, who has passed into parinirvāṇa from the very beginning is without arising and without ceasing.

{J56} For these four meanings, in due order, there are four synonyms, namely, dharmakāya, tathāgata, ultimate reality, and nirvāṇa. For [the Anūnatvāpūrṇatvanirdeśaparivarta] says:

Śāriputra, "tathāgata heart" is a designation for the dharmakāya.

[The Śrīmālādevīsūtra states:]

Bhagavan, it is not that the Tathāgata is other and {D104b} the dharmakāya is other. Bhagavan, that very dharmakāya is the Tathāgata.

And:

Bhagavan, the name "cessation of suffering" indicates the dharmakāya of the Tathāgata, which is . . . endowed with such qualities.

And:

Bhagavan, "the dhātu of nirvāṇa" is a designation for the dharmakāya of the Tathāgata.

catvāro'rthāḥ katame/

buddhadharmāvinirbhāgastadgotrasya tathāgamaḥ/

amṛṣāmoṣadharmitvamādiprakṛtiśāntatā//86//

buddhadharmāvinirbhāgārthaḥ/ yamadhikṛtyoktam/ aśūnyo bhagavaṃstathāgatagarbho gaṅgāanadīvālukāvyativṛttairavinirbhāgairamuktajñairacintyairbuddhadharmairiti/ tadgotrasya prakṛteracintyaprakārasamudāgamārthaḥ/ yamadhikṛtyoktam/ ṣaḍāyatanaviśeṣaḥ sa tādṛśaḥ paraṃparāgato'nādikāliko dharmatāpratilabdha iti/ amṛṣāmopārthaḥ/ yamadhikṛtyoktam/ tatra paramārthasatyaṃ yadidamamoṣadharmi nirvāṇam/ tatkasmāddhetoḥ/ nityaṃ tadgotraṃ samadharmatayeti/ atyantopaśamārthaḥ/ yamadhikṛtyoktam/ ādiparinirvṛta eva tathāgato'rhan samyaksaṃbuddho'nutpanno'niruddha iti/ eṣu caturṣvartheṣu yathāsaṃkhyāmima catvāro nāmaparyāyā bhavanti/ tadyathā dharmakāyastathāgata paramārthasatyaṃ nirvāṇamiti/ yata evamāha/ tathāgatagarbha iti śāriputra dharmakāyasyaitadadhivacanamiti/ nānyo bhagavaṃstathāgato'nyo dharmakāyaḥ/ dharmakāya eva bhagavaṃstathāgata iti/ duḥkhanirodhanāmnā bhagavannevaṃguṇasamanvāgatastathāgatadharmakāyo deśita iti/ nirvāṇadhāturiti bhagavaṃstathāgatadharmakāyasyaitadadhivacanamiti/

此偈明何義略說於無漏法界中依如來藏有四種義依四種義有四種名應知何等四義偈言

佛法不相離 及彼真如性 法體不虛妄 自性本來淨

此偈明何義佛法不相離者依此義故聖者勝鬘經言世尊不空如來藏過於恒沙不離不脫不思議佛法故及彼真如性者依此

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義故六根聚經言世尊六根如是從無始來畢竟究竟諸法體故法體不虛妄者依此義故經中說言世尊又第一義諦者謂不虛妄涅槃是也何以故世尊彼性本際來常以法體不變故自性本來淨者依此義故經中佛告文殊師利如來應正遍知本際以來入涅槃故又復依此四義次第有四種名何等為四一者法身二者如來三者第一義諦四者涅槃以是義故不增不減經言舍利弗言如來藏者即是法身故又復聖者勝鬘經言世尊不離法身有如來藏世尊不離如來藏有法身世尊依一苦滅諦說名如來藏世尊如是說如來法身無量無邊功德世尊言涅槃者即是如來法身故

Other English translations

Obermiller (1931)

(It is the Cosmical Body, since)

The properties of the Buddha are indivisible (manifesting themselves in all that exists).

(It is the Buddha)—

Because the Germ has developed in him into the Absolute.

(It is the Highest Truth), being neither error nor illusion,

(And it is Nirvāṇa), being by nature quiescent from the outset.

Takasaki (1966)

It is indivisible from the Buddha's Properties,

Its Germ has been perfected as it is,

It is not of false, deceptive nature,

And it is quiescent from the very outset.

Fuchs (2000)

Buddha qualities are indivisible.

The disposition is attained as it is.

The true state is [always] free from any fickleness and deceit.

Since beginningless time the nature has been peace itself.

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