Verse I.22
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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
− | |VariationOriginal= | + | |VariationOriginal=འབྱུང་བ་དཀོན་ཕྱིར་དྲི་མེད་ཕྱིར། །<br>མཐུ་ལྡན་ཕྱིར་དང་འཇིག་རྟེན་གྱི། །<br>རྒྱན་གྱུར་ཕྱིར་དང་མཆོག་ཉིད་ཕྱིར། །<br>འགྱུར་བ་མེད་ཕྱིར་དཀོན་མཆོག་ཉིད། ། |
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380992 Dege, PHI, 110] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380992 Dege, PHI, 110] | ||
|VariationTrans=They are jewels because their appearance is difficult to encounter,<br>Because they are stainless, because they possess power,<br>Because they are the ornaments of the world,<br>Because they are supreme, and because they are changeless. | |VariationTrans=They are jewels because their appearance is difficult to encounter,<br>Because they are stainless, because they possess power,<br>Because they are the ornaments of the world,<br>Because they are supreme, and because they are changeless. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 351. <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]], 351. <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> | ||
+ | }}{{VerseVariation | ||
+ | |VariationLanguage=Chinese | ||
+ | |VariationOriginal=真寶世希有 明淨及勢力 <br> | ||
+ | 能莊嚴世間 最上不變等 | ||
+ | |VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0826c06 | ||
}} | }} | ||
+ | |EnglishCommentary=::'''They are jewels because their appearance is difficult to encounter''', | ||
+ | ::'''Because they are stainless, because they possess power''', | ||
+ | ::'''Because they are the ornaments of the world''', | ||
+ | ::'''Because they are supreme, and because they are changeless'''. I.22 | ||
+ | |||
+ | In brief, these three that are called "Buddha," "dharma," and saṃgha" '''are''' said to be '''"jewels"''' by virtue of their resemblance to a jewel in six ways. That is, [they are jewels] by virtue of resembling [jewels] in that '''their appearance is difficult to encounter''' because those who have not acquired roots of virtue do not get a chance to meet them even during many eons. [They are also jewels] by virtue of resembling [jewels] in that they are stainless because they are free from all kinds of stains. [They are furthermore jewels] by virtue of resembling [jewels] in their power {P87a} because they are endowed with qualities of inconceivable power, such as the six supernatural knowledges. [They are likewise jewels] by virtue of resembling [jewels] in that '''they are the ornaments of the world''' because they are the causes of the splendid<ref> J ''śobha'', which can also mean "brilliant," "lustrous," or "beautiful"; DP "virtuous" (dge ba). Thus, from a Buddhist point of view, "splendid or beautiful intentions"are those that are virtuous. </ref> intentions of the entire world. [They are also jewels] by virtue of resembling [jewels] in that they are supreme [compared to] artificial jewels because they are supramundane. [Finally, they are jewels] by virtue of resembling [jewels] in that '''they are changeless''' through praise, blame, and so on, because their nature is unconditioned. {J21} | ||
+ | |OtherTranslations=<center>'''''Listed by date of publication'''''</center> | ||
+ | |||
+ | <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> | ||
+ | :They appear rarely, they are immaculate, | ||
+ | :Are powerful, are an ornament of this world, | ||
+ | :Are the highest (point of excellence), and cannot change,— | ||
+ | :Therefore they have the character of jewels. | ||
+ | |||
+ | <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> | ||
+ | :[They are called] ' Jewels ', because | ||
+ | :Their appearance is difficult to obtain, | ||
+ | :They are immaculate and powerful, | ||
+ | :And because of their being the ornament of the world, | ||
+ | :And being the highest and unchangeable. | ||
+ | |||
+ | <h6>Holmes (1985) <ref>Holmes, Ken & Katia. The Changeless Nature. Eskdalemuir, Scotland: Karma Drubgyud Darjay Ling, 1985.</ref></h6> | ||
+ | :'Rare and supreme' because of being | ||
+ | :a most rare occurrence, stainless, | ||
+ | :powerful, the ornament of the world, | ||
+ | :the best possible thing and changeless. | ||
+ | |||
+ | <h6>Holmes (1999) <ref>Holmes, Ken & Katia. Maitreya on Buddha Nature. Scotland: Altea Publishing, 1999.</ref></h6> | ||
+ | :Rare and Supreme' because their occurrence is most rare, | ||
+ | :they are stainless, powerful, the ornament of the world, | ||
+ | :the best possible thing and changeless. | ||
+ | |||
+ | <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> | ||
+ | :Their occurence is rare, they are free from defilement, | ||
+ | :they possess power, they are the adornment of the world, | ||
+ | :they are sublime, and they are unchanging. | ||
+ | :Thus [they are named] "rare and sublime." | ||
}} | }} |
Latest revision as of 13:16, 18 August 2020
Verse I.22 Variations
लोकालंकारभूतत्वादग्रत्वान् निर्विकारतः
lokālaṃkārabhūtatvādagratvān nirvikārataḥ
མཐུ་ལྡན་ཕྱིར་དང་འཇིག་རྟེན་གྱི། །
རྒྱན་གྱུར་ཕྱིར་དང་མཆོག་ཉིད་ཕྱིར། །
འགྱུར་བ་མེད་ཕྱིར་དཀོན་མཆོག་ཉིད། །
Because they are stainless, because they possess power,
Because they are the ornaments of the world,
Because they are supreme, and because they are changeless.
- Les « Joyaux » sont ainsi nommés
- Pour leur rareté, leur pureté et leurs pouvoirs,
- Parce qu’ils sont les ornements du monde
- Et parce qu’ils sont suprêmes et immuables.
RGVV Commentary on Verse I.22
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations[edit]
Obermiller (1931) [4]
- They appear rarely, they are immaculate,
- Are powerful, are an ornament of this world,
- Are the highest (point of excellence), and cannot change,—
- Therefore they have the character of jewels.
Takasaki (1966) [5]
- [They are called] ' Jewels ', because
- Their appearance is difficult to obtain,
- They are immaculate and powerful,
- And because of their being the ornament of the world,
- And being the highest and unchangeable.
Holmes (1985) [6]
- 'Rare and supreme' because of being
- a most rare occurrence, stainless,
- powerful, the ornament of the world,
- the best possible thing and changeless.
Holmes (1999) [7]
- Rare and Supreme' because their occurrence is most rare,
- they are stainless, powerful, the ornament of the world,
- the best possible thing and changeless.
Fuchs (2000) [8]
- Their occurence is rare, they are free from defilement,
- they possess power, they are the adornment of the world,
- they are sublime, and they are unchanging.
- Thus [they are named] "rare and sublime."
Textual sources[edit]
Commentaries on this verse[edit]
Academic notes[edit]
- 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.
- J śobha, which can also mean "brilliant," "lustrous," or "beautiful"; DP "virtuous" (dge ba). Thus, from a Buddhist point of view, "splendid or beautiful intentions"are those that are virtuous.
- 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.
- 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.