Verse IV.34

From Buddha-Nature
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[You may wonder,] "Why does [this example] here refer [only] to '''the drum''' of dharma and not to the cymbals and other kinds of divine [musical instruments]? Due to the power of the '''previously''' committed '''virtuous karma''' of the gods, without being played [by anybody], these [other instruments] too produce divine sounds pleasant to hear." (J103) [They are not referred to here] because they are dissimilar to the Tathāgata’s voice in terms of four kinds of qualities. What are these? They are as follows: being limited, not beneficial, unpleasant, and not conducive to deliverance. By contrast, the drum of dharma is explained to be unlimited because it summons all the assemblies of heedless gods without exception (D124a) and never misses the [proper] time for [doing] so. It is beneficial because it protects [the gods] from being afraid of any harm [caused by] the hosts of their adversaries, such as the asuras, and because it connects them with the [crucial] point of heedfulness.<ref>I follow MB ''apramādapadasaṃniyojanatayā'' (supported by DP ''bag yod pa’i gnas la rab tu sbyor bas'') against J ''apramādasaṃniyojanatayā''. </ref> It is pleasant because it makes [the gods] abandon<ref>Skt. ''vivecana'' usually means "distinction" or "examination" (corresponding to DP ''ram par ’byed pa''). However, as de Jong points out, in Buddhist Hybrid Sanskrit, ''vivecayati'' means "causing to abandon,"dissuading from." This seems to fit the present context of standing in contrast to "bringing close to" (''upasaṃharaṇa'') better.</ref> the delight and pleasure due to wrong desire and because it brings them close to the [true] delight and pleasure of relishing the dharma. It is explained to be conducive to deliverance because it utters the sounds "impermanence," "suffering," "emptiness," and "'''lack of self'''" and because it pacifies misfortune and mental disturbance.
 
[You may wonder,] "Why does [this example] here refer [only] to '''the drum''' of dharma and not to the cymbals and other kinds of divine [musical instruments]? Due to the power of the '''previously''' committed '''virtuous karma''' of the gods, without being played [by anybody], these [other instruments] too produce divine sounds pleasant to hear." (J103) [They are not referred to here] because they are dissimilar to the Tathāgata’s voice in terms of four kinds of qualities. What are these? They are as follows: being limited, not beneficial, unpleasant, and not conducive to deliverance. By contrast, the drum of dharma is explained to be unlimited because it summons all the assemblies of heedless gods without exception (D124a) and never misses the [proper] time for [doing] so. It is beneficial because it protects [the gods] from being afraid of any harm [caused by] the hosts of their adversaries, such as the asuras, and because it connects them with the [crucial] point of heedfulness.<ref>I follow MB ''apramādapadasaṃniyojanatayā'' (supported by DP ''bag yod pa’i gnas la rab tu sbyor bas'') against J ''apramādasaṃniyojanatayā''. </ref> It is pleasant because it makes [the gods] abandon<ref>Skt. ''vivecana'' usually means "distinction" or "examination" (corresponding to DP ''ram par ’byed pa''). However, as de Jong points out, in Buddhist Hybrid Sanskrit, ''vivecayati'' means "causing to abandon,"dissuading from." This seems to fit the present context of standing in contrast to "bringing close to" (''upasaṃharaṇa'') better.</ref> the delight and pleasure due to wrong desire and because it brings them close to the [true] delight and pleasure of relishing the dharma. It is explained to be conducive to deliverance because it utters the sounds "impermanence," "suffering," "emptiness," and "'''lack of self'''" and because it pacifies misfortune and mental disturbance.
 +
|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>
 +
:As, amidst the gods, the sound of their drum
 +
:Arises as the result of their own virtuous deeds,
 +
:In a like way, in this world, the Doctrine of the Lord,
 +
:Is, though preached by him, a result
 +
:Of the (virtuous) deeds of the living beings.
 +
:Devoid of effort, place, form, and constructive thought,
 +
:The sound (of the celestial drum) is conducive to quiescence,
 +
:Similarly the Doctrine, devoid of these 4 (properties),
 +
:Conveys the realization of Nirvāṇa.
 +
 +
<h6>Takasaki (1966) <ref>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.</ref></h6>
 +
:Just as, in the heaven of the gods, the sound
 +
:Of the divine drum arises due to their own deeds,
 +
:Similarly, in this world, the Doctrine,
 +
:Though it is preached by the Buddha, arises [in fact]
 +
:Owing to the [previous] own deeds of the people;
 +
:And just as the [celestial] sound, being devoid of
 +
:Effort, place, form and thought-construction,
 +
:Brings forth quiescence;
 +
:Similarly, this Doctrine, devoid of those four,
 +
:Brings forth Nirvāṇa.
 +
 +
<h6>Fuchs (2000) <ref>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.</ref></h6>
 +
:Just as the sound of the drum arises
 +
:among the gods from their own deeds,
 +
:the Dharma spoken by the Muni arises
 +
:in the world from beings' own deeds.
 +
:Just as the sound [of the drum] accomplishes peace
 +
:without effort, origin, visible form, or intention,
 +
:likewise the Dharma causes accomplishment of peace
 +
:without deliberate effort or any other such feature.
 
}}
 
}}

Revision as of 09:54, 19 February 2020

Ratnagotravibhāga Root Verse IV.34

Verse IV.34 Variations

देवानां दिवि दिव्यदुन्दुभिरवो यैद्वत् स्वकर्मोद्‍भवो
धर्मोदाहरणं मुनेरपि तथा लोके स्वकर्मोद्‍भवम्
यत्नस्थानशरीरचित्तरहितः शब्दः स शान्त्यावहो
यद्वत् तद्वदृते चतुष्टयमयं धर्मः स शान्त्यावहः
E. H. Johnston as input by the University of the West.[1]
devānāṃ divi divyadundubhiravo yaidvat svakarmodbhavo
dharmodāharaṇaṃ munerapi tathā loke svakarmodbhavam
yatnasthānaśarīracittarahitaḥ śabdaḥ sa śāntyāvaho
yadvat tadvadṛte catuṣṭayamayaṃ dharmaḥ sa śāntyāvahaḥ
E. H. Johnston as input by the University of the West.[2]
།ཇི་ལྟར་ལྷ་ནང་ལྷ་རྣམས་ཀྱི།
།རྔ་སྒྲ་རང་གི་ལས་ལས་བྱུང་།
།དེ་བཞིན་འཇིག་རྟེན་ཐུབ་པའི་ཆོས།
།གསུང་བ་རང་གི་ལས་ལས་བྱུང་།
།འབད་ནས་ལུས་དང་སེམས་བྲལ་བའི།
།སྒྲ་དེ་ཇི་ལྟར་ཞི་སྒྲུབ་ལྟར།
།དེ་བཞིན་འབད་སོགས་དང་བྲལ་བའི།
།ཆོས་དེ་ཞི་བ་སྒྲུབ་པར་བྱེད།
Dege, PHI, 136
Just as the sound of the divine drum in the heaven of the gods arises from their own karma,
The sage’s teaching of the dharma in the world also arises from [the world’s] own karma.
Just as [the drum’s] sound, free from effort, location, body, and mind, brings forth peace,
So this dharma devoid of those four factors brings forth peace.
When the Clouds Part, Brunnhölzl, 442 [3]
De même que le son du tambour
Des dieux émane de leurs actes,
De même, les enseignements que le Sage
A prodigués au monde émanent des actes de chacun. (IV, 34)


De même que sans effort, sans lieu, sans corps
Et sans esprit, le son du tambour établit la paix,
De même, sans effort, sans lieu, sans corps
Et sans esprit, ces enseignements établissent la paix.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse IV.34

Tibetan
English
Sanskrit
Chinese

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

།ལྷའི་རྔ་བཞིན་ཞེས་བྱ་བ་ནི། ཇི་ལྟར་ལྷ་ནང་ལྷ་རྣམས་ཀྱི། །སྔོན་གྱི་དཀར་པོའི་མཐུ་ཡིས་ནི། །འབད་དང་གནས་དང་ཡིད་གཟུགས་དང་། །རྣམ་པར་རྟོག་པ་མེད་བཞིན་དུ། །མི་རྟག་སྡུག་བསྔལ་བདག་མེད་དང་། །{br}ཞི་བའི་སྒྲ་ཡིས་བག་མེད་པའི། །ལྷ་རྣམས་ཐམས་ཅད་ཡང་ནས་ཡང་། །ཆོས་ཀྱི་རྔས་ནི་སྐུལ་བྱེད་ལྟར། །དེ་བཞིན་ཁྱབ་བདག་འབད་སོགས་དང་། །བྲལ་དང་འགྲོ་བ་མ་ལུས་པ། །སངས་རྒྱས་གསུང་གིས་ཁྱབ་མཛད་དེ། །སྐལ་ལྡན་རྣམས་ལ་ཆོས་སྟོན་ཏོ། །ཇི་ལྟར་ལྷ་ནང་ལྷ་རྣམས་{br}ཀྱི། །རྔ་སྒྲ་རང་གི་ལས་ལས་བྱུང་། །དེ་བཞིན་འཇིག་རྟེན་ཐུབ་པའི་ཆོས། །གསུང་བའང་རང་གི་ལས་ལས་འབྱུང་། །འབད་གནས་ལུས་དང་སེམས་བྲལ་བའི། །སྒྲ་དེ་ཇི་ལྟར་ཞི་སྒྲུབ་ལྟར། །དེ་བཞིན་བཞི་དང་བྲལ་བ་ཡི། །ཆོས་འདི་ཞི་བ་སྒྲུབ་པར་བྱེད། །ཇི་ལྟར་ལྷ་ཡི་གྲོང་ན་{br}རྔ་སྒྲའི་རྒྱུན་འབྱུང་མི་འཇིགས་སྦྱིན་པ་ནི། །ཉོན་མོངས་གཡུལ་དུ་འཇུག་ཚེ་ལྷ་མིན་གཡུལ་རྒྱལ་རྩེད་མོ་སེལ་བ་བཞིན། །དེ་བཞིན་འཇིག་རྟེན་དག་ན་བསམ་གཏན་གཟུགས་མེད་ལ་སོགས་རྒྱུས་བྱུང་བ། །སེམས་ཅན་ཉོན་མོངས་སྡུག་བསྔལ་རབ་འཇོམས་ཞི་བ་བླ་མེད་ལམ་ཚུལ་བརྗོད།།{br}ཅིའི་ཕྱིར་འདིར་ཆོས་ཀྱི་རྔ་ཉིད་ཀྱི་དབང་དུ་བྱས་ཀྱི། ལྷའི་སིལ་སྙན་གྱི་རྣམ་པ་དེ་ལས་གཞན་པ་དག་ཀྱང་མ་ཡིན་ཏེ། དེ་དག་ལྷ་རྣམས་ཀྱི་སྔོན་བྱས་པའི་ལས་ཀྱི་དབང་གིས་མོད་ཁོ་ནར་ལྷའི་རྣ་བར་ཡིད་འཕྲོག་པའི་སྒྲའི་རྗེས་སུ་འབྱུང་བར་འགྱུར་རོ་ཞེ་ན། དེ་བཞིན་གཤེགས་པའི་དབྱངས་{br}དང་དེ་དག་ཆོས་མི་མཐུན་པའི་ཡོན་ཏན་རྣམ་པ་བཞིའོ། །དེ་དག་ཀྱང་གང་ཞེ་ན། འདི་ལྟ་སྟེ། ཉི་ཚེ་བ་ཉིད་དང་། ཕན་པ་མ་ཡིན་པ་ཉིད་དང་། བདེ་བ་མ་ཡིན་པ་ཉིད་དང་། ངེས་པར་འབྱིན་པར་བྱེད་པ་མ་ཡིན་པ་ཉིད་དོ། །ཆོས་ཀྱི་རྔ་ནི་བག་མེད་པའི་ལྷའི་ཚོགས་མཐའ་
དག་བསྐུལ་བ་ཉིད་དང་། དེའི་དུས་ལ་མི་འདའ་བས་ན་ཉི་ཚེ་བ་མ་ཡིན་པ་ཉིད་དུ་བསྟན་ཏོ། །ལྷ་མ་ཡིན་ལ་སོགས་པ་ཕ་རོལ་གྱི་ཚོགས་ཉེ་བར་འཚེ་བའི་འཇིགས་པ་ལས་ཡོངས་སུ་སྐྱོབ་པ་ཉིད་དང་། བག་ཡོད་པའི་གནས་ལ་རབ་ཏུ་སྦྱོར་བས་ན་ཕན་པ་ཉིད་དང་། {br}དམ་པ་མ་ཡིན་པའི་འདོད་པའི་དགའ་བ་དེ་རྣམ་པར་འབྱེད་པ་ཉིད་དང་། ཆོས་ཀྱི་ཀུན་དགའི་དགའ་བདེ་ཉེ་བར་སྒྲུབ་པས་ན་བདེ་བ་ཉིད་དོ། །མི་རྟག་པ་དང་། སྡུག་བསྔལ་བ་དང་། སྟོང་པ་དང་། བདག་མེད་པའི་སྒྲ་སྒྲོགས་པ་ཉིད་དང་། ཉེ་བར་འཚེ་བའི་ཕོངས་པ་ཐམས་ཅད་ཉེ་བར་ཞི་བར་{br}བྱེད་པས་ན་ངེས་པར་འབྱིན་པར་བྱེད་པ་ཉིད་དུ་བསྟན་ཏོ།

Other English translations[edit]

Obermiller (1931) [9]
As, amidst the gods, the sound of their drum
Arises as the result of their own virtuous deeds,
In a like way, in this world, the Doctrine of the Lord,
Is, though preached by him, a result
Of the (virtuous) deeds of the living beings.
Devoid of effort, place, form, and constructive thought,
The sound (of the celestial drum) is conducive to quiescence,
Similarly the Doctrine, devoid of these 4 (properties),
Conveys the realization of Nirvāṇa.
Takasaki (1966) [10]
Just as, in the heaven of the gods, the sound
Of the divine drum arises due to their own deeds,
Similarly, in this world, the Doctrine,
Though it is preached by the Buddha, arises [in fact]
Owing to the [previous] own deeds of the people;
And just as the [celestial] sound, being devoid of
Effort, place, form and thought-construction,
Brings forth quiescence;
Similarly, this Doctrine, devoid of those four,
Brings forth Nirvāṇa.
Fuchs (2000) [11]
Just as the sound of the drum arises
among the gods from their own deeds,
the Dharma spoken by the Muni arises
in the world from beings' own deeds.
Just as the sound [of the drum] accomplishes peace
without effort, origin, visible form, or intention,
likewise the Dharma causes accomplishment of peace
without deliberate effort or any other such feature.

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

  1. Digital Sanskrit Buddhist Canon Unicode Input
  2. Digital Sanskrit Buddhist Canon Unicode Input
  3. 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.
  4. Jñānālokālaṃkārasūtra, D100, fols. 280b.1–282a.4.
  5. DP "drum of dharma" (chos kyi raga).
  6. I follow VT’s (fol. 16r4) gloss of °praṇudanaṃ as °pravartanaṃ. DP have sell ba, thus reading "to dispel the victorious [war]play of the forces of the asuras."
  7. I follow MB apramādapadasaṃniyojanatayā (supported by DP bag yod pa’i gnas la rab tu sbyor bas) against J apramādasaṃniyojanatayā.
  8. Skt. vivecana usually means "distinction" or "examination" (corresponding to DP ram par ’byed pa). However, as de Jong points out, in Buddhist Hybrid Sanskrit, vivecayati means "causing to abandon,"dissuading from." This seems to fit the present context of standing in contrast to "bringing close to" (upasaṃharaṇa) better.
  9. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  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. 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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