Verse IV.98
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− | |VariationOriginal= | + | |VariationOriginal=སངས་རྒྱས་བྱང་ཆུབ་ལ་བརྟེན་ནས། །<br>འཇིག་རྟེན་འདས་པའི་ལམ་འབྱུང་ཕྱིར། །<br>དགེ་བའི་ལས་ལམ་བསམ་གཏན་དང་། །<br>ཚད་མེད་པ་དང་གཟུགས་མེད་འབྱུང་། ། |
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916198 Dege, PHI, 142] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916198 Dege, PHI, 142] | ||
|VariationTrans=Since the supramundane path arises<br>On the basis of the awakening of the buddhas,<br>The path of virtuous actions, the dhyānas,<br>The immeasurables, and the formless [absorptions] originate. | |VariationTrans=Since the supramundane path arises<br>On the basis of the awakening of the buddhas,<br>The path of virtuous actions, the dhyānas,<br>The immeasurables, and the formless [absorptions] originate. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 454 <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]], 454 <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> | ||
}} | }} | ||
+ | |EnglishCommentary=Why are the buddha bhagavāns, who are always without arising and ceasing, explained through this instruction on the [nine] examples as being seen to entail arising and disappearing as well as uninterrupted and effortless buddha activity for all beings? | ||
+ | |||
+ | ::'''The beryl-like purity in the mind | ||
+ | ::'''Is the cause for the display<ref>DP take ''darśana'' as "seeing."</ref> of the Buddha. | ||
+ | ::'''This purity is the flourishing | ||
+ | ::'''Of the faculty of irreversible<ref>I follow DP ''mi bzlog pa''. VT (fol. 16v6) glosses ''asaṃhāryā'' as ''ātyantikī'', which can mean "continual," "uninterrupted," "infinite," and "total."</ref> confidence. IV.89 (J113) | ||
+ | |||
+ | ::'''Owing to the arising and disappearing of virtue, | ||
+ | ::'''The reflection of the Buddha arises and disappears, | ||
+ | ::'''But in terms of the dharmakāya, just like Śakra, | ||
+ | ::'''The sage neither arises nor disappears. IV.90 | ||
+ | |||
+ | ::'''Thus, in an effortless manner, his activity, | ||
+ | ::'''Such as displaying [his body], manifests | ||
+ | ::'''From the dharmakāya, which lacks arising and ceasing, | ||
+ | ::'''For as long as [saṃsāric] existence remains. IV.91 | ||
+ | |||
+ | ::'''This is the summarized meaning | ||
+ | ::'''Of these examples, and they are discussed | ||
+ | ::'''In this order by way of the latter ones | ||
+ | ::'''Eliminating the dissimilarities of the former. IV.92 | ||
+ | |||
+ | ::'''Buddhahood is like [Śakra’s] reflection and yet is dissimilar | ||
+ | ::'''In that [the latter] is not endowed with a voice. | ||
+ | ::'''[In having a voice,] it is like the drum of the gods (P133b) and yet is dissimilar | ||
+ | ::'''In that [the latter] does not promote the welfare [of beings] in every way. IV.93 | ||
+ | |||
+ | ::'''[In performing such welfare,] it is similar to a great cloud and yet is dissimilar | ||
+ | ::'''In that [the latter] does not relinquish the seeds of what is meaningless.<ref>I follow Schmithausen’s emendation ''nānarthabījamuk'' (or °''bījahṛt''; supported by DP ''don med pa’i / sa bon spong min'') of MA ''nānarthabījamut'' and MB ''nāna''(?)''rthabījavat'' against J ''no sārthabījavat''.</ref>(D127b) | ||
+ | ::'''[In relinquishing these seeds,] it resembles Mahābrahmā and yet is dissimilar | ||
+ | ::'''In that [the latter] does not mature [beings] completely. IV.94 | ||
+ | |||
+ | ::'''[In completely maturing,] it is like the orb of the sun and yet is dissimilar | ||
+ | ::'''In that [the latter] does not dispel darkness completely. | ||
+ | ::'''[In dispelling darkness,] it is similar to a wish-fulfilling jewel and yet is dissimilar | ||
+ | ::'''In that [the latter] is not as difficult to be obtained. IV.95 | ||
+ | |||
+ | ::'''It resembles an echo and yet is dissimilar | ||
+ | ::'''In that [the latter] arises from conditions. | ||
+ | ::'''It is similar to space and yet is dissimilar | ||
+ | ::'''In that [the latter] is not the basis of virtue.<ref>I follow MA, which contains the second negation ''na tat'' against J ''ca tat''.</ref> IV.96 | ||
+ | |||
+ | ::'''It is similar to the maṇḍala of the earth, | ||
+ | ::'''Since it is the foundation that serves as | ||
+ | ::'''The support for the fulfillment<ref> I follow MA °''saṃpadāṃ'' against J °''saṃpadam''.</ref> of all mundane | ||
+ | ::'''And supramundane virtues of beings without exception. IV.97 (J114) | ||
+ | |||
+ | ::'''Since the supramundane path arises | ||
+ | ::'''On the basis of the awakening of the buddhas, | ||
+ | ::'''The path of virtuous actions, the dhyānas, | ||
+ | ::'''The immeasurables, and the formless [absorptions] originate. IV.98 | ||
+ | |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> | ||
+ | :Indeed, on the foundation of the Buddha’s Enlightenment, | ||
+ | :The Path that leads out of this world takes its origin, | ||
+ | :And, by the deeds of virtue, the saintly Path, | ||
+ | :The degrees of mystic trance, the immeasurable feelings, | ||
+ | :And the absorption in the Immaterial Sphere is conditioned. | ||
+ | |||
+ | <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> | ||
+ | :By resorting to the Buddha's Enlightenment, | ||
+ | :There arises the supermundane Path, and hence, | ||
+ | :There emerges the Path of virtuous actions, | ||
+ | :Consisting of meditation, the immeasurable mind | ||
+ | :And the absorption in the Immaterial Sphere. | ||
+ | |||
+ | <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> | ||
+ | :Because based upon all buddhas' enlightenment, | ||
+ | :the path beyond the world will arise, as will | ||
+ | :the path of virtuous deeds, mental stability, and | ||
+ | :the immeasurable and formless contemplations. | ||
}} | }} |
Latest revision as of 15:02, 16 September 2020
Verse IV.98 Variations
शुक्लकर्मपथध्यानाप्रमाणारूप्यसंभव इति
śuklakarmapathadhyānāpramāṇārūpyasaṃbhava iti
འཇིག་རྟེན་འདས་པའི་ལམ་འབྱུང་ཕྱིར། །
དགེ་བའི་ལས་ལམ་བསམ་གཏན་དང་། །
ཚད་མེད་པ་དང་གཟུགས་མེད་འབྱུང་། །
On the basis of the awakening of the buddhas,
The path of virtuous actions, the dhyānas,
The immeasurables, and the formless [absorptions] originate.
- Comme la voie supramondaine se présente
- Par le fait de l’Éveil des bouddhas,
- La voie des actes vertueux, les concentrations,
- Les immensurables et le Sans-Forme se présentent aussi.
RGVV Commentary on Verse IV.98
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations[edit]
Obermiller (1931) [9]
- Indeed, on the foundation of the Buddha’s Enlightenment,
- The Path that leads out of this world takes its origin,
- And, by the deeds of virtue, the saintly Path,
- The degrees of mystic trance, the immeasurable feelings,
- And the absorption in the Immaterial Sphere is conditioned.
Takasaki (1966) [10]
- By resorting to the Buddha's Enlightenment,
- There arises the supermundane Path, and hence,
- There emerges the Path of virtuous actions,
- Consisting of meditation, the immeasurable mind
- And the absorption in the Immaterial Sphere.
Fuchs (2000) [11]
- Because based upon all buddhas' enlightenment,
- the path beyond the world will arise, as will
- the path of virtuous deeds, mental stability, and
- the immeasurable and formless contemplations.
Textual sources[edit]
Commentaries on this verse[edit]
Academic notes[edit]
- Digital Sanskrit Buddhist Canon Unicode Input
- 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.
- DP take darśana as "seeing."
- I follow DP mi bzlog pa. VT (fol. 16v6) glosses asaṃhāryā as ātyantikī, which can mean "continual," "uninterrupted," "infinite," and "total."
- I follow Schmithausen’s emendation nānarthabījamuk (or °bījahṛt; supported by DP don med pa’i / sa bon spong min) of MA nānarthabījamut and MB nāna(?)rthabījavat against J no sārthabījavat.
- I follow MA, which contains the second negation na tat against J ca tat.
- I follow MA °saṃpadāṃ against J °saṃpadam.
- Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
- 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.
- 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.