Verse I.65

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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 378 <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]], 378 <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>
 
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}}
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|EnglishCommentary=[However,] it has not been stated that, in terms of their characteristic of being [like] a plague,<ref>Skt. ''upasarga'' (which can also mean "misfortune," "trouble," and "change occasioned by any disease"), DP ’go(’i) nad ("infectious disease"), C "calamity."</ref> the fires of death, sickness, and aging that are the causes of the destruction of the [skandhas and so on] resemble the element of fire. {D99a} [Thus,] the following is said [here]:
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::'''The three fires—the fire at the end of an age''',
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::'''The one in hell, and ordinary [fire]'''—
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::'''Should be understood, in due order, as the examples'''<ref>I follow MA/MB ''tadupamā'' against J ''ta upamā''.</ref>
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::'''For the three fires of death, sickness, and aging'''. I.65
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'''It should be understood''' that, in '''due order''', death, sickness, and aging resemble fire for three reasons because [death] causes the six [inner] āyatanas to no [longer be] what is "mine," because [sickness] causes one to experience various pains, and because [aging] causes the formations to ripen. [However,] the tathāgata element in its phase of being impure is not changed even through these '''three fires of death, sickness, and aging'''. With regard to this, [the ''Śrīmālādevīsūtra''] says:
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<blockquote>Bhagavan, "being dead" or "being born" are [merely] worldly conventions. {J46} Bhagavan, "being dead" refers to the cessation of the sense faculties. Bhagavan, "being born" refers to the manifestation of new faculties.<ref>VT (fol. 13r1) glosses "new faculties" as "another existence [consisting of] the faculties of [physical] pleasure and suffering, mental pleasure, mental displeasure, equanimity, the [five] physical [sense faculties], the life [faculty], the mental [faculty], and the five [faculties] of confidence and so on (that is, vigor, mindfulness, samādhi, and prajñā)."</ref> However, Bhagavan, the tathāgata heart is not born, does not age,<ref>D and D45.48 omit "does not age."</ref> does not die, does not transit, and does not [re]arise. For what reason is that? Bhagavan, the tathāgata heart is beyond being an object that has the characteristic of being conditioned. [Rather,] it is permanent, everlasting, peaceful, and eternal.<ref>D45.48, fol. 274b.3–6. </ref></blockquote>
 
|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>
 
|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>
 
:The 3 fires,—those of death, illness, and decrepitude,
 
:The 3 fires,—those of death, illness, and decrepitude,

Revision as of 15:16, 17 May 2019

Ratnagotravibhāga Root Verse I.65

Verse I.65 Variations

त्रयोऽग्नयो युगान्तेऽग्निर्नारकः प्राकृतः क्रमात्
त्रयस्त्र उपमा तेया मृत्युव्याधिजराग्नयः
trayo'gnayo yugānte'gnirnārakaḥ prākṛtaḥ kramāt
trayastra upamā teyā mṛtyuvyādhijarāgnayaḥ
E. H. Johnston as input by the University of the West.[1]
།དུས་མཐའ་དམྱལ་བ་ཐ་མལ་པའི།
།མེ་གསུམ་འཆི་དང་ན་བ་དང་།
།རྒ་བའི་མེ་གསུམ་རིམ་བཞིན་དུ།
།དེ་དག་འདྲ་བར་ཤེས་པར་བྱ།
Dege, PHI, 114
The three fires—the fire at the end of an age,
The one in hell, and ordinary [fire]—
Should be understood, in due order, as the examples
For the three fires of death, sickness, and aging.
When the Clouds Part, Brunnhölzl, 378 [2]
Les feux de la mort, de la maladie
Et de la vieillesse sont respectivement
Comparables au feu de la fin des temps,
Au feu des enfers et au feu ordinaire.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.65

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English
Sanskrit
Chinese

Full Tibetan Commentary
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Other English translations[edit]

Obermiller (1931) [8]
The 3 fires,—those of death, illness, and decrepitude,
Are known to have a resemblance with 3 (other) fires,—
That (which arises) at the end of the world, the fire of hell,
And the ordinary fire, respectively.
Takasaki (1966) [9]
The three fires, the fire at the end of the world,
The fire of hell and the ordinary fire,
These are to be known respectively as the analogy
For three fires, that of death, of sickness and old age.
Fuchs (2000) [10]
The three fires of death, sickness, and aging
are to be understood in their given sequence
as resembling the fire at the end of time,
the fire of hell, and an ordinary fire.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

  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. Skt. upasarga (which can also mean "misfortune," "trouble," and "change occasioned by any disease"), DP ’go(’i) nad ("infectious disease"), C "calamity."
  4. I follow MA/MB tadupamā against J ta upamā.
  5. VT (fol. 13r1) glosses "new faculties" as "another existence [consisting of] the faculties of [physical] pleasure and suffering, mental pleasure, mental displeasure, equanimity, the [five] physical [sense faculties], the life [faculty], the mental [faculty], and the five [faculties] of confidence and so on (that is, vigor, mindfulness, samādhi, and prajñā)."
  6. D and D45.48 omit "does not age."
  7. D45.48, fol. 274b.3–6.
  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. 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.
  10. 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.

prajñā - One of the key terms for wisdom or knowledge, most often having the sense of insight, transcendent knowledge, or perhaps gnosis. In some contexts it can also refer to cognition or intellectual understanding. Skt. प्रज्ञा Tib. ཤེས་རབ་ Ch. 般若

Uttaratantra - The Ultimate Continuum, or Gyü Lama, is often used as a short title in the Tibetan tradition for the key source text of buddha-nature teachings called the Ratnagotravibhāga of Maitreya/Asaṅga, also known as the Mahāyānottaratantraśāstra. Skt. उत्तरतन्त्र Tib. རྒྱུད་བླ་མ་ Ch. 寶性論

These are the root verses of the Uttaratantra attributed to Maitreya by the Tibetan tradition.

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