Verse IV.96
From Buddha-Nature
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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
| − | |VariationOriginal= | + | |VariationOriginal=སྒྲ་བརྙན་བཞིན་ཏེ་རྐྱེན་ལས་ནི། །<br>བྱུང་བ་དེ་དང་འདྲ་བའང་མིན། །<br>ནམ་མཁའ་དང་འདྲ་དག་པ་ཡི། །<br>གཞི་མིན་དེ་དང་འདྲ་བའང་མིན། ། |
|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=It resembles an echo and yet is dissimilar<br>In that [the latter] arises from conditions.<br>It is similar to space and yet is dissimilar<br>In that [the latter] is not the basis of virtue. | |VariationTrans=It resembles an echo and yet is dissimilar<br>In that [the latter] arises from conditions.<br>It is similar to space and yet is dissimilar<br>In that [the latter] is not the basis of virtue. | ||
|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> | ||
| + | :He resembles the echo, but as the latter | ||
| + | :Is a product of causes, there is no perfect similarity; | ||
| + | :He is like space, but space is not the foundation | ||
| + | :Of virtue; therefore it is not akin to him. | ||
| + | |||
| + | <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> | ||
| + | :The Buddha has a resemblance to an echo, | ||
| + | :Which however, being a product of causes, is not like him, | ||
| + | :[Being of no cause] he has a resemblance to space, | ||
| + | :Which, not being the basis of virtues, is not like him. | ||
| + | |||
| + | <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> | ||
| + | :He is similar to an echo, and yet dissimilar, | ||
| + | :since an echo arises from cause and condition. | ||
| + | :He is similar to space, and yet dissimilar, | ||
| + | :since space is not a ground of pure virtue. | ||
}} | }} | ||
Latest revision as of 14:00, 16 September 2020
Ratnagotravibhāga Root Verse IV.96
Verse IV.96 Variations
प्रतिश्रुत्कोपमं तद्वन्न च प्रत्ययसंभवम्
आकाशसदृशं तद्वन्न च शुक्लास्पदं च तत्
आकाशसदृशं तद्वन्न च शुक्लास्पदं च तत्
E. H. Johnston as input by the University of the West.[1]
pratiśrutkopamaṃ tadvanna ca pratyayasaṃbhavam
ākāśasadṛśaṃ tadvanna ca śuklāspadaṃ ca tat
ākāśasadṛśaṃ tadvanna ca śuklāspadaṃ ca tat
E. H. Johnston as input by the University of the West.[2]
སྒྲ་བརྙན་བཞིན་ཏེ་རྐྱེན་ལས་ནི། །
བྱུང་བ་དེ་དང་འདྲ་བའང་མིན། །
ནམ་མཁའ་དང་འདྲ་དག་པ་ཡི། །
གཞི་མིན་དེ་དང་འདྲ་བའང་མིན། །
བྱུང་བ་དེ་དང་འདྲ་བའང་མིན། །
ནམ་མཁའ་དང་འདྲ་དག་པ་ཡི། །
གཞི་མིན་དེ་དང་འདྲ་བའང་མིན། །
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.
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.
- Il est comparable à l’écho mais en diffère
- Parce que l’écho est un phénomène conditionné.
- Il est comparable à l’espace mais en diffère
- Parce que l’espace n’est pas le terrain des vertus.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse IV.96
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། །ཡང་ཇི་ལྟར་ན་དཔེ་བརྗོད་པ་འདིས། སངས་རྒྱས་བཅོམ་ལྡན་འདས་རྣམས་རྟག་ཏུ་སྐྱེ་བ་མེད་ཅིང་འགག་པ་མེད་པ་ཡིན། སྐྱེ་བ་དང་ནི་འགག་པར་མཐོང་བ་དང་། འདི་དག་གིས་སངས་རྒྱས་ཀྱི་ཕྲིན་ལས་འགྲོ་བ་ཐམས་{br}ཅད་དུ་ལྷུན་གྱིས་གྲུབ་པ་རྒྱུན་མི་འཆད་པར་བསྟན་པ་ཡིན་ཞེ་ན། དག་པ་བཻ་ཌཱུརྱ་འདྲ་ཡི། །སེམས་ལ་སངས་རྒྱས་མཐོང་བའི་རྒྱུ། །དེ་དག་པ་ནི་མི་ཟློགས་པའི། །དད་པའི་དབང་པོ་བརྟས་པ་ཉིད། །དགེ་བ་སྐྱེ་དང་འཇིག་པས་ན། །སངས་རྒྱས་གཟུགས་ནི་སྐྱེ་དང་འཇིག །{br}བརྒྱ་བྱིན་བཞིན་དུ་ཐུབ་པ་ནི། །ཆོས་ཀྱི་སྐུ་ལ་སྐྱེ་འཇིག་མེད། །དེ་བཞིན་དུ་ནི་འབད་མེད་པར། །སྐྱེ་མེད་འགག་མེད་ཆོས་སྐུ་ལས། །སྲིད་པ་ཇི་སྲིད་གནས་བར་དུ། །སྟོན་པ་ལ་སོགས་མཛད་པ་འཇུག །དཔེ་འདི་རྣམས་ཀྱིས་བསྡུས་པ་ཡི། །དོན་ནི་འདི་ཡིན་རིམ་པ་ཡང་། །སྔ་མ་{br}ཕྱི་མས་ཆོས་མི་མཐུན། །སྤངས་པའི་སྒོ་ནས་བརྗོད་པ་ཡིན། །སངས་རྒྱས་གཟུགས་བརྙན་ལྟ་བུ་སྟེ། །དབྱངས་དང་མི་ལྡན་དེ་འདྲ་མིན། །ལྷ་ཡི་རྔ་བཞིན་ཐམས་ཅད་དུ། །དོན་བྱེད་མིན་པ་དེ་འདྲ་མིན། །སྤྲིན་ཆེན་དང་མཚུངས་དོན་མེད་པའི། །ས་བོན་སྤོང་མིན་དེ་འདྲའང་མིན། །
ཚངས་ཆེན་བཞིན་དེ་གཏན་དུ་ནི། །སྨིན་པར་བྱེད་མིན་དེ་འདྲའང་མིན། །ཉི་མའི་གཟུགས་བཞིན་གཏན་དུ་ནི། །མུན་པ་འཇོམས་མིན་དེ་འདྲའང་མིན། །ཡིད་བཞིན་ནོར་འདྲ་འབྱུང་བ་ནི། །རྙེད་པར་མི་དཀའ་དེ་འདྲའང་མིན། །སྒྲ་བརྙན་བཞིན་དེ་རྐྱེན་ལས་ནི། །འབྱུང་བས་{br}དེ་དང་འདྲ་བའང་མིན། །ནམ་མཁའ་དང་འདྲ་དགེ་བ་ཡི། །གཞི་མིན་དེ་དང་འདྲ་བའང་མིན། །འཇིག་རྟེན་འཇིག་རྟེན་ལས་འདས་པ། །འགྲོ་བའི་ཕུན་ཚོགས་མ་ལུས་པ། །དེ་གནས་པ་ཡི་རྟེན་ཡིན་ཕྱིར། །ས་ཡི་དཀྱིལ་འཁོར་དག་དང་འདྲ། །སངས་རྒྱས་བྱང་ཆུབ་ལ་{br}བརྟེན་ནས། །འཇིག་རྟེན་འདས་པའི་ལམ་བྱུང་ཕྱིར། །དགེ་བའི་ལས་ལམ་བསམ་གཏན་དང་། །ཚད་མེད་པ་དང་གཟུགས་མེད་འབྱུང་།
Other English translations[edit]
Obermiller (1931) [9]
- He resembles the echo, but as the latter
- Is a product of causes, there is no perfect similarity;
- He is like space, but space is not the foundation
- Of virtue; therefore it is not akin to him.
Takasaki (1966) [10]
- The Buddha has a resemblance to an echo,
- Which however, being a product of causes, is not like him,
- [Being of no cause] he has a resemblance to space,
- Which, not being the basis of virtues, is not like him.
Fuchs (2000) [11]
- He is similar to an echo, and yet dissimilar,
- since an echo arises from cause and condition.
- He is similar to space, and yet dissimilar,
- since space is not a ground of pure virtue.
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.
