Verse IV.11
From Buddha-Nature
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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
| − | |VariationOriginal= | + | |VariationOriginal=གློ་བུར་ཁྱབ་དང་མ་གྲུབ་ཕྱིར། །<br>དེ་ཡི་ཉོན་མོངས་སྤྲིན་ཚོགས་བཞིན། །<br>དེ་འཐོར་བར་ནི་ཉེར་གནས་ཕྱིར། །<br>ཐུགས་རྗེ་མི་བཟད་རླུང་དང་འདྲ། ། |
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916190 Dege, PHI, 134] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916190 Dege, PHI, 134] | ||
|VariationTrans=Since they are adventitious, pervasive, and not established,<br>Its afflictions resemble cloud banks.<br>Since it accomplishes the dispersion of these [clouds],<br>Compassion is like a strong wind. | |VariationTrans=Since they are adventitious, pervasive, and not established,<br>Its afflictions resemble cloud banks.<br>Since it accomplishes the dispersion of these [clouds],<br>Compassion is like a strong wind. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 438 <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]], 438 <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=The summarized meaning of these [two verses] is to be understood through [the following] two and eight verses, respectively. | ||
| + | |||
| + | ::'''Since they lack conceptions as to''' | ||
| + | ::'''For whom, whereby, where,''' | ||
| + | ::'''And when which<ref>With Schmithausen, MB is to be read as yā yatra (confirmed by DP ''gang gang du'') instead of J ''yāvac ca'' (''yā'' is also found and explained in IV.4c)</ref> guiding activity [is to be performed]''', | ||
| + | ::'''[The activity] of the sages is always effortless'''. IV.3 | ||
| + | |||
| + | ::'''"For whom" [refers to] the constitutions of those to be guided;''' | ||
| + | ::'''"Whereby," to the abundant means;''' | ||
| + | ::'''"Which," to the guiding activity;''' | ||
| + | ::'''And "where and when," to the [proper] place and time for this [activity]'''. IV.4 | ||
| + | |||
| + | ::'''For [this activity]<ref>As Schmithausen points out, this verse needs to be connected back to line IV.3d. </ref> lacks conceptions about deliverance''', | ||
| + | ::'''The support of that''',<ref>All the instances of "of that"refer to the phrase that immediately precedes them.</ref> the result of that, | ||
| + | ::'''Taking hold of that, the obscurations of that''', | ||
| + | ::'''And the condition for eliminating them'''. IV.5 (J99) | ||
| + | |||
| + | ::'''"Deliverance" [refers to] the ten bhūmis'''; | ||
| + | ::'''"The cause of that," to the two accumulations'''; | ||
| + | ::'''"The result of that," to supreme awakening'''; | ||
| + | ::'''"Taking hold," to the beings of awakening;'''<ref>Skt. ''bodeḥ sattvaḥ parigrahaḥ''. This refers to bodhisattvas as the ones who take hold of or attain awakening.</ref> IV.6 | ||
| + | |||
| + | ::'''"The obscurations of that," to the infinite afflictions''', | ||
| + | ::'''Secondary afflictions, and their latent tendencies;''' | ||
| + | ::'''And "the condition for overcoming them''' | ||
| + | ::'''That is [present] at all times," to compassion'''. IV.7 | ||
| + | |||
| + | ::'''These six points, in due order''', | ||
| + | ::'''Are to be understood''' | ||
| + | ::'''As being like the ocean, the sun''', | ||
| + | ::'''The sky, a treasure, clouds, and wind'''. IV.8 | ||
| + | |||
| + | ::'''Since it [contains] the water of wisdom (D122b) and the jewels of the qualities''', | ||
| + | ::'''The highest yāna<ref>Both DP and C read "the bhūmis."</ref> resembles the ocean.''' P128a) | ||
| + | ::'''Since they sustain all sentient beings''', | ||
| + | ::'''The two accumulations are like the sun.''' IV.9 | ||
| + | |||
| + | ::'''Since it is vast and is without middle and end''', | ||
| + | ::'''Awakening is similar to the element of space'''. | ||
| + | ::'''Since it has the nature of completely perfect buddhahood''', | ||
| + | ::'''The basic element of sentient beings is like a treasure'''. IV.10 | ||
| + | |||
| + | ::'''Since they are adventitious, pervasive, and not established''', | ||
| + | ::'''Its afflictions resemble cloud banks'''. | ||
| + | ::'''Since it accomplishes the dispersion of these [clouds]''', | ||
| + | ::'''Compassion is like a strong wind'''. IV.11 | ||
| + | |||
| + | ::'''Because of [accomplishing] deliverance for the sake of others''', | ||
| + | ::'''Because of regarding sentient beings and oneself as equal''', | ||
| + | ::'''And because of there being no end to what is to be done''', | ||
| + | ::'''[Buddha] activity is uninterrupted as long as [saṃsāric] existence lasts'''. IV.12 | ||
| + | |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> | ||
| + | :Accidental, pervasive, and essentially unreal, | ||
| + | :The defiling elements are like a multitude of clouds. | ||
| + | :And, bringing about the removal of these. | ||
| + | :The Great Commiseration is like a mighty wind. | ||
| + | |||
| + | <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> | ||
| + | :Being accidental, pervasive, and unreal, | ||
| + | :Their defilements are like a multitude of clouds; | ||
| + | :And, bringing about the dispelling of these, | ||
| + | :Compassion is like a strong wind. | ||
| + | |||
| + | <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> | ||
| + | :Adventitious, pervasive, and not existent, | ||
| + | :its afflictions are like a host of clouds. | ||
| + | :Always ready to dispel these [afflictions], | ||
| + | :compassion is similar to a merciless wind. | ||
}} | }} | ||
Latest revision as of 14:02, 16 September 2020
Ratnagotravibhāga Root Verse IV.11
Verse IV.11 Variations
आगन्तुव्याप्त्यनिष्प त्तेस्तत्संक्लेशोऽभ्रराशिवत्
तत्क्षिंप्तिप्रत्युपस्थानात् करुणोद्वृत्तवायुवत्
तत्क्षिंप्तिप्रत्युपस्थानात् करुणोद्वृत्तवायुवत्
E. H. Johnston as input by the University of the West.[1]
āgantuvyāptyaniṣpa ttestatsaṃkleśo'bhrarāśivat
tatkṣiṃptipratyupasthānāt karuṇodvṛttavāyuvat
tatkṣiṃptipratyupasthānāt karuṇodvṛttavāyuvat
E. H. Johnston as input by the University of the West.[2]
གློ་བུར་ཁྱབ་དང་མ་གྲུབ་ཕྱིར། །
དེ་ཡི་ཉོན་མོངས་སྤྲིན་ཚོགས་བཞིན། །
དེ་འཐོར་བར་ནི་ཉེར་གནས་ཕྱིར། །
ཐུགས་རྗེ་མི་བཟད་རླུང་དང་འདྲ། །
དེ་ཡི་ཉོན་མོངས་སྤྲིན་ཚོགས་བཞིན། །
དེ་འཐོར་བར་ནི་ཉེར་གནས་ཕྱིར། །
ཐུགས་རྗེ་མི་བཟད་རླུང་དང་འདྲ། །
Since they are adventitious, pervasive, and not established,
Its afflictions resemble cloud banks.
Since it accomplishes the dispersion of these [clouds],
Compassion is like a strong wind.
Its afflictions resemble cloud banks.
Since it accomplishes the dispersion of these [clouds],
Compassion is like a strong wind.
- Les affections évoquent les nuages parce qu’elles ne durent pas,
- Enveloppent toute chose et manquent de solidité.
- Enfin, la compassion est comparable à un vent irrésistible
- Parce qu’elle se tient prête à disperser [les affections].
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse IV.11
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
།འདི་གཉིས་ཀྱི་བསྡུས་པའི་དོན་ནི། གོ་རིམས་བཞིན་དུ་ཚིགས་སུ་བཅད་པ་གཉིས་{br}དང་བརྒྱད་ཀྱིས་རིག་པར་བྱ་སྟེ། གང་ཞིག་གང་གིས་འདུལ་བ་ཡི། །བྱ་གང་གང་དུ་གང་གི་ཚེ། །དེ་ནི་རྣམ་རྟོག་སྐྱེ་མེད་ཕྱིར། །ཐུབ་པ་རྟག་ཏུ་ལྷུན་གྱིས་གྲུབ། །གདུལ་བྱའི་ཁམས་ནི་གང་ཞིག་གི། །གདུལ་བའི་ཐབས་མང་གང་དག་གིས། །གདུལ་བྱའི་བྱ་གང་གང་དུ་ནི། །གང་ཚེ་ཡུལ་དང་{br}དུས་དེ་དག །ངེས་འབྱིན་དེ་ཡི་རྟོན་པ་དང་། །དེའི་འབྲས་དེ་ཡི་ཡོངས་འཛིན་དང་། །དེ་སྒྲིབ་དེ་གཅོད་རྐྱེན་ལ་ནི། །རྣམ་པར་རྟོག་པ་མེད་ཕྱིར་རོ། །ངེས་པར་འབྱིན་པ་ས་བཅུ་སྟེ། །ཚོགས་གཉིས་དག་ནི་དེ་ཡི་རྒྱུ། །དེ་འབྲས་བྱང་ཆུབ་མཆོག་ཡིན་ཏེ། །བྱང་ཆུབ་སེམས་ཅན་ཡོངས་སུ་{br}འཛིན། །དེ་སྒྲིབ་མཐའ་ཡས་ཉོན་མོངས་དང་། །ཉེ་བའི་ཉོན་མོངས་བག་ཆགས་སོ། །དུས་ཀུན་ཏུ་ནི་དེ་འཇོམས་པའི། །རྐྱེན་ནི་ཐུགས་རྗེ་ཆེན་པོ་ཡིན། །གནས་དྲུག་འདི་རྣམས་གོ་རིམས་བཞིན། །རྒྱ་མཚོ་ཉི་མ་ནམ་མཁའི་གཏེར། །སྤྲིན་དང་རླུང་བཞིན་ཤེས་པར་བྱ། །ཤེས་ཆུ་ཡོན་ཏན་
རིན་ཆེན་དང་། །ལྡན་ཕྱིར་ས་རྣམས་རྒྱ་མཚོ་བཞིན། །སེམས་ཅན་ཐམས་ཅད་ཉེར་འཚོའི་ཕྱིར། །ཚོགས་གཉིས་དག་ནི་ཉི་མ་བཞིན། །རྒྱ་ཆེ་མཐའ་དང་དབུས་མེད་ཕྱིར། །བྱང་ཆུབ་ནམ་མཁའི་ཁམས་བཞིན་ནོ། །ཡང་དག་རྫོགས་སངས་ཆོས་ཉིད་ཕྱིར། །སེམས་ཅན་ཁམས་ནི་གཏེར་དང་འདྲ། །གློ་{br}བུར་ཁྱབ་དང་མ་གྲུབ་ཕྱིར། །དེ་ཡི་ཉོན་མོངས་སྤྲིན་ཚོགས་བཞིན། །དེ་གཏོར་བ་ཡི་ཉེར་གནས་ཕྱིར། །ཐུགས་རྗེ་མི་བཟད་རླུང་དང་འདྲ། །གཞན་གྱི་དབང་གིས་ངེས་འབྱུང་དང་། །བདག་དང་སེམས་ཅན་མཚུངས་གཟིགས་དང་། །མཛད་པ་ཡོངས་སུ་མ་རྫོགས་ཕྱིར། །འཁོར་བ་སྲིད་དུ་མཛད་མི་འཆད།
Other English translations[edit]
Obermiller (1931) [9]
- Accidental, pervasive, and essentially unreal,
- The defiling elements are like a multitude of clouds.
- And, bringing about the removal of these.
- The Great Commiseration is like a mighty wind.
Takasaki (1966) [10]
- Being accidental, pervasive, and unreal,
- Their defilements are like a multitude of clouds;
- And, bringing about the dispelling of these,
- Compassion is like a strong wind.
Fuchs (2000) [11]
- Adventitious, pervasive, and not existent,
- its afflictions are like a host of clouds.
- Always ready to dispel these [afflictions],
- compassion is similar to a merciless wind.
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.
- With Schmithausen, MB is to be read as yā yatra (confirmed by DP gang gang du) instead of J yāvac ca (yā is also found and explained in IV.4c)
- As Schmithausen points out, this verse needs to be connected back to line IV.3d.
- All the instances of "of that"refer to the phrase that immediately precedes them.
- Skt. bodeḥ sattvaḥ parigrahaḥ. This refers to bodhisattvas as the ones who take hold of or attain awakening.
- Both DP and C read "the bhūmis."
- 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.
