Verse I.45

Ratnagotravibhāga Root Verse I.45

Verse I.45 Variations

तत्र वृत्त्यर्थमारभ्य श्लोकः
पृथग्जनार्यसंबुद्धतथताव्यतिरेकतः
सत्त्वेषु जिगर्भोऽयं देशितस्तत्त्वदर्शिभिः

tatra vṛttyarthamārabhya ślokaḥ
pṛthagjanāryasaṃbuddhatathatāvyatirekataḥ
sattveṣu jigarbho'yaṃ deśitastattvadarśibhiḥ

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

སོ་སོའི་སྐྱེ་འཕགས་རྫོགས་སངས་ཀྱི། །
དེ་བཞིན་ཉིད་དབྱེའི་འཇུག་པ་ལས། །
དེ་ཉིད་གཟིགས་པས་སེམས་ཅན་ལ། །
རྒྱལ་བའི་སྙིང་པོ་འདི་བསྟན་ཏོ། །

Dege, PHI, 112

Manifesting differently as the suchness
Of ordinary beings, noble ones, and perfect buddhas,
The disposition of the victors is taught
To sentient beings by those who see true reality.

When the Clouds Part, Brunnhölzl, 371 ^[2]

見實者說言凡夫聖人佛

眾生如來藏真如無差別

http://cbetaonline.dila.edu.tw/en/T31n1611_p0831c21

Comme l’ainsité se manifeste différemment

Chez les êtres ordinaires, les êtres sublimes Et les parfaits bouddhas, Celui qui voit le réel Montre aux êtres leur essence de Vainqueurs.

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

RGVV Commentary on Verse I.45

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དེ་ལ་འཇུག་པའི་དོན་ལས་བརྩམས་ཏེ་ཚིགས་སུ་བཅད་པ། སོ་སོའི་སྐྱེས་འཕགས་རྫོགས་སངས་ཀྱི། །དེ་བཞིན་ཉིད་དབྱེའི་འཇུག་པ་ལས། །དེ་ཉིད་གཟིགས་པས་སེམས་ཅན་ལ། །རྒྱལ་བའི་སྙིང་པོ་འདི་བསྟན་ནོ། །འདིས་ཅི་བསྟན་ཞེ་ན། སོ་སོའི་སྐྱེ་བོ་ཕྱིན་ཅི་ལོག །བདེན་པ་མཐོང་བ་བཟློག་པ་སྟེ། །དེ་བཞིན་གཤེགས་པ་ཇི་ལྟ་བཞིན། །ཕྱིན་ཅི་མ་ལོག་སྤྲོས་མེད་ཉིད། །དེ་བཞིན་གཤེགས་པའི་ཁམས་ལ་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་ལ་སོགས་པར་རྣམ་པར་མི་རྟོག་པའི་ཡེ་ཤེས་ཀྱི་སྒོ་ལ་གདམས་པ་ལས་བརྩམས་ཏེ། བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ལ་ཆོས་ཐམས་ཅད་ཀྱི་དེ་བཞིན་ཉིད་རྣམ་པར་དག་པ་སྤྱིའི་མཚན་ཉིད་བསྟན་པ་གང་ཡིན་པ་དེ་ལ་གང་ཟག་རྣམ་པ་གསུམ་པོ་དེ་ཁོ་ན་མ་མཐོང་བ་སོ་སོའི་སྐྱེ་བོ་དང་། དེ་ཁོ་ན་མཐོང་བ་འཕགས་པ་དང་། དེ་ཁོ་ན་མཐོང་བ་རྣམ་པར་དག་པའི་མཐར་ཕྱིན་པ་དེ་བཞིན་

གཤེགས་པ་རྣམས་ཀྱི་འཇུག་པ་རྣམ་པ་གསུམ་ཐ་དད་པར་རིག་པར་བྱ་སྟེ། འདི་ལྟ་སྟེ། ཕྱིན་ཅི་ལོག་པ་དང་ཕྱིན་ཅི་མ་ལོག་པ་དང་། ཡང་དག་པར་ཕྱིན་ཅི་མ་ལོག་པ་སྤྲོས་པ་མེད་པ་སྟེ། གོ་རིམས་བཞིན་ནོ། །དེ་ལ་ཕྱིན་ཅི་ལོག་ནི་བྱིས་པ་རྣམས་ཀྱི་སྟེ། འདུ་ཤེས་དང་སེམས་དང་ལྟ་བ་ཕྱིན་ཅི་ལོག་པའི་ཕྱིར་རོ། །བཟློག་པས་ཕྱིན་ཅི་མ་ལོག་པ་ནི་འཕགས་པ་རྣམས་ཀྱི་སྟེ། དེ་སྤངས་པའི་ཕྱིར་རོ། །ཡང་དག་པར་ཕྱིན་ཅི་མ་ལོག་པའི་སྤྲོས་པ་མེད་པ་ནི། ཡང་དག་པར་རྫོགས་པའི་སངས་རྒྱས་རྣམས་ཀྱི་སྟེ། བག་ཆགས་དང་བཅས་པའི་ཉོན་མོངས་པ་དང་། ཤེས་བྱའི་སྒྲིབ་པ་བཅོམ་པའི་ཕྱིར་རོ། །འདི་ཕན་ཆད་ནི་འཇུག་པའི་དོན་ཉིད་ལས་བརྩམས་ཏེ། དེ་ལས་གཞན་པའི་དོན་རྣམ་པ་བཞིའི་དབྱེ་བ་སྟོན་པར་རིག་པར་བྱའོ།

Other English translations

Listed by date of publication

Obermiller (1931) ^[8]

The Absolute manifests itself differently

In the worldlings, the Saints, and the Supreme Buddha.

Having perceived this, (the Lord) has declared

That the Essence of Buddhahood exists in all that lives.^[9]

Takasaki (1966) ^[10]

The Ordinary People, the Saints, and the Buddhas, —

They are indivisible from Reality,

Therefore, the Matrix of the Buddha exists among [all] living beings; —

Thus it is taught by the perceivers of the Reality.

Holmes (1985) ^[11]

Suchness is approached in different ways

by ordinary beings, the deeply-realised

and the completely-enlightened.

Hence the seers of the true nature have taught

that all beings have this buddha-essence.

Holmes (1999) ^[12]

Suchness is approached in different ways

by ordinary beings, the deeply-realised

and the completely-enlightened.

This is how those who see the true nature

have taught beings about this heart-essence of the Victors.

Fuchs (2000) ^[13]

Based upon the manifestation of suchness dividing

into that of an ordinary being, that of a noble one,

and that of a perfect buddha, He who Sees Thatness

has explained the nature of the Victor to beings.

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.
I follow MB °tathatābhinnavṛttitaḥ and DP de bzhin nyid dbye’i ’jug pa las against J °tathatāvyatirekataḥ. The translation follows Schmithausen’s suggestion to understand this compound as a predicative ablative (as in I.42) qualifying "the disposition of the victors" (thus, closely corresponding in meaning to °bhinnavṛttikaḥ in Mahāyānasūtrālaṃkāra IX.59b). However, as Schmithausen remarks, RGVV interprets vṛtti as pravṛtti in the sense of the more or less unmistaken ways in which ordinary beings, bodhisattvas, and buddhas engage the tathāgata heart. Besides "manifestation" and "engagement,"both terms can also mean "behavior," "activity," and "function." Further meanings of vṛtti include "mode of being," "nature," "state," and "condition,"while pravṛtti can also mean "advancing" and "cognition."
This verse closely parallels the words and the meaning of Madhyāntavibhāga IV.12.
I follow MB tattvadarśinaḥ pṛthagjanasya (confirmed by DP de kho na ma mthong ba’i so so skye bo), while J omits tattvadarśinaḥ.
I follow Schmithausen’s emendation of MB tattvadarśinaviśuddhi° to tattvadarśanaviśuddhi° (confirmed by DP de kho na mthong ba rnam par dag pa), while J omits tattvadarśana°.
I follow Schmithausen’s suggestion prabhedanirdeśatvena (which is supported by DP dbye ba ston par) against MA/MB prabhedanirdeśādvena and J prabhedanirdeśādeva. On RGVV’s saying here that the remaining four topics (phases, all-pervasiveness, changelessness, and inseparability) are simply extensions of the sixth topic "manifestation,"see RGVV’s statement at the beginning of explaining the ten topics (J26) that the threefold nature of the tathāgata heart (the dharmakāya, suchness, and the disposition) is "invariably taught in all the words [of the Buddha]"through these topics.
Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
This is verse 44 in Obermiller's translation
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.
Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.
Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.
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] I follow MB °tathatābhinnavṛttitaḥ and DP de bzhin nyid dbye’i ’jug pa las against J °tathatāvyatirekataḥ. The translation follows Schmithausen’s suggestion to understand this compound as a predicative ablative (as in I.42) qualifying "the disposition of the victors" (thus, closely corresponding in meaning to °bhinnavṛttikaḥ in Mahāyānasūtrālaṃkāra IX.59b). However, as Schmithausen remarks, RGVV interprets vṛtti as pravṛtti in the sense of the more or less unmistaken ways in which ordinary beings, bodhisattvas, and buddhas engage the tathāgata heart. Besides "manifestation" and "engagement,"both terms can also mean "behavior," "activity," and "function." Further meanings of vṛtti include "mode of being," "nature," "state," and "condition,"while pravṛtti can also mean "advancing" and "cognition."

[4] This verse closely parallels the words and the meaning of Madhyāntavibhāga IV.12.

[5] I follow MB tattvadarśinaḥ pṛthagjanasya (confirmed by DP de kho na ma mthong ba’i so so skye bo), while J omits tattvadarśinaḥ.

[6] I follow Schmithausen’s emendation of MB tattvadarśinaviśuddhi° to tattvadarśanaviśuddhi° (confirmed by DP de kho na mthong ba rnam par dag pa), while J omits tattvadarśana°.

[7] I follow Schmithausen’s suggestion prabhedanirdeśatvena (which is supported by DP dbye ba ston par) against MA/MB prabhedanirdeśādvena and J prabhedanirdeśādeva. On RGVV’s saying here that the remaining four topics (phases, all-pervasiveness, changelessness, and inseparability) are simply extensions of the sixth topic "manifestation,"see RGVV’s statement at the beginning of explaining the ten topics (J26) that the threefold nature of the tathāgata heart (the dharmakāya, suchness, and the disposition) is "invariably taught in all the words [of the Buddha]"through these topics.

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

[9] This is verse 44 in Obermiller's translation

[10] 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.

[11] Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.

[12] Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.

[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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