Verse I.83.1

Ratnagotravibhāga Root Verse I.83.1

First Verse

Last Verse

Verse I.83.1 Variations

།མི་ཟད་ཡོན་ཏན་དང་ལྡན་ཕྱིར།
།གཞན་འགྱུར་མིན་བདག་རྟག་པའི་དོན།
།མཐའ་ཡི་མུ་དང་མཚུངས་པའི་ཕྱིར།
།སྐྱབས་ཀྱི་བདག་ཉིད་བརྟན་པའི་དོན།

Dege, PHI, 115

The meaning of being permanent is its character of not changing into anything other
Because it has the quality of being inexhaustible.
The meaning of being everlasting is its character of being a refuge
Because it is equal to the final end.

When the Clouds Part, Brunnhölzl, 1092, nt. 1394 ^[1]

La permanence, c’est l’immutabilité,

Puisque [le corps absolu] possède d’inépuisables qualités. La stabilité, c’est une nature de refuge, Puisqu’il a la même limite [que le saṃsāra].

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

RGVV Commentary on Verse I.83.1

Tibetan
English
Sanskrit
Chinese

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

No Tibetan commentary defined.

Other English translations

Fuchs (2000) ^[2]

Since it is endowed with inexhaustible qualities, [the dharmakaya]

is unchangingness itself and thus [has] the attribute of permanence.

Equaling the uttermost end it is refuge itself

and thus [holds] the attribute of steadfastness.

Textual sources

Commentaries on this verse

Academic notes

Karl Brunnholzl

Karl Brunnhölzl

When the Clouds Part, Brunnhölzl, pp. 1092-1093, nt. 1394

Here, DP^[3] insert the following two verses:

The meaning of being permanent is its character of not changing into anything other

Because it has the quality of being inexhaustible.

The meaning of being everlasting is its character of being a refuge

Because it is equal to the final end.

The meaning of being peaceful is its true nature of nonduality

Because it has the nature of being nonconceptual.

Being eternal has the meaning of being indestructible

Because it has the quality of being unfabricated.

Note that these two verses are inserted in an awkward place in DP since they are sandwiched between the sentence that ends in "according to the [Anūnatvāpūrṇatvanirdeśa]sūtra" (mdo ji lta ba bzhin shes par bya’o) and the words "As it is said: . . ." (ji skad du), which indicate the beginning of the actual quote from that sūtra. Also, the two verses seem somewhat redundant because they are almost verbatim identical to both Uttaratantra I.79 and the quote from the Anūnatvāpūrṇatvanirdeśasūtra that follows them. GC (380)^[4] also notices the close similarity between the two verses and that sūtra quote and explicitly matches each of the two lines of these verses with the corresponding lines in the quote. In any case, Ut (DP) as well as all Tibetan commentaries consider these two verses to be part of the Uttaratantra.

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.
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.
D: Derge Tibetan Tripiṭaka. P: Peking Tibetan Tripiṭaka (Tokyo-Kyoto: Suzuki Research Foundation, 1956)
GC: Gö Lotsāwa’s commentary on the Uttaratantra (’Gos lo tsā ba gzhon nu dpal 2003b)

[1] 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.

[2] 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.

[3] D: Derge Tibetan Tripiṭaka. P: Peking Tibetan Tripiṭaka (Tokyo-Kyoto: Suzuki Research Foundation, 1956)

[4] GC: Gö Lotsāwa’s commentary on the Uttaratantra (’Gos lo tsā ba gzhon nu dpal 2003b)

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