Verse V.10

From Buddha-Nature
(Created page with "{{Verse |OriginalLanguage=Sanskrit |VerseNumber=V.10 |MasterNumber=387 |Variations={{VerseVariation |VariationLanguage=Sanskrit |VariationOriginal=छन्दवीर्य...")
 
m (Text replacement - "=།(.*)།" to "=$1། །")
 
(4 intermediate revisions by 2 users not shown)
Line 11: Line 11:
 
}}{{VerseVariation
 
}}{{VerseVariation
 
|VariationLanguage=Tibetan
 
|VariationLanguage=Tibetan
−
|VariationOriginal=།འདུན་བརྩོན་དྲན་དང་བསམ་གཏན་དང་།<br>།ཤེས་རབ་ལ་སོགས་ཡོན་ཏན་སྣོད།<br>།བྱང་ཆུབ་སེམས་ནི་དེ་དག་ལ།<br>།རྟག་ཏུ་ཉེ་བར་གནས་པར་འགྱུར།
+
|VariationOriginal=འདུན་བརྩོན་དྲན་དང་བསམ་གཏན་དང་། །<br>ཤེས་རབ་ལ་སོགས་ཡོན་ཏན་སྣོད། །<br>བྱང་ཆུབ་སེམས་ནི་དེ་དག་ལ། །<br>རྟག་ཏུ་ཉེ་བར་གནས་པར་འགྱུར། །
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916199 Dege, PHI, 143-144]
 
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916199 Dege, PHI, 143-144]
 
|VariationTrans=Thereby, bodhicitta as the receptacle<br>Of qualities such as confidence, vigor,<br>Mindfulness, dhyāna, and prajñā<br>Is present in them at all times.
 
|VariationTrans=Thereby, bodhicitta as the receptacle<br>Of qualities such as confidence, vigor,<br>Mindfulness, dhyāna, and prajñā<br>Is present in them at all times.
 
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 456 <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]], 456 <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 verses should be understood by the following nine verses.
 +
 +
::'''With regard to the foundation, its change,
 +
::'''Its qualities, and the promotion of welfare,
 +
::'''These four aspects of the object of the wisdom
 +
::'''Of the victors as they were described, V.7
 +
 +
::'''The intelligent have faith in [the foundation’s] existing,
 +
::'''[Its change’s] being possible,<ref>I follow MA/MB °''śakyatva''° against J °''śaktatva''°. </ref> and its being endowed with qualities.
 +
::'''Therefore, they swiftly become suitable
 +
::'''To attain the state of a tathāgata. V.8
 +
 +
::'''They are full of confidence and faith, [thinking,]
 +
::'''"This inconceivable object exists,
 +
::'''Can be attained by someone like me,
 +
::'''And, once attained, possesses such qualities." V.9
 +
 +
::'''Thereby, bodhicitta as the receptacle
 +
::'''Of qualities such as confidence, vigor,
 +
::'''Mindfulness, dhyāna, and prajñā
 +
::'''Is present in them at all times. V.10
 +
 +
::'''Since that [bodhicitta] is always<ref>Following DP and C, ''tatcitta''° is to be emended to ''tannitya''°. </ref> present,
 +
::'''The children of the victors are irreversible (P134b)
 +
::''' And reach the completion
 +
::'''And purity of the pāramitā of merit. V.11
 +
 +
::'''Merit refers to the [first] five pāramitās,
 +
::'''Its completion is due to being nonconceptual
 +
::'''About the three aspects,<ref>As V.14 explains, these refer to the three spheres of agent, object, and action. </ref> and its purity
 +
::'''Is by virtue of the relinquishment of its antagonistic factors. V.12
 +
 +
::'''Generosity is the merit that arises from giving,
 +
::'''Discipline is declared to arise from discipline,
 +
::'''The pair of patience and dhyāna arises
 +
::'''From meditation, and vigor is present in all. V.13 (J117)
 +
 +
::'''Conceptions in terms of the three spheres
 +
::'''Are asserted as the cognitive obscurations.
 +
::'''Antagonistic factors<ref>DP "conceptions" (''ram tog''). </ref> such as envy<ref>DP "miserliness" (''ser sna''). </ref>
 +
::'''Are held to be the afflictive obscurations. V.14
 +
 +
::'''Without prajñā, the other [pāramitās] do not represent
 +
::'''The causes for relinquishing these [obscurations].
 +
::'''Therefore, prajñā is the highest one, and its<ref>MA/MB ''cāsyā'' instead of J ''cāsya''.</ref> root (D128b)
 +
::'''Is study, so study is supreme [too]. V.15
 +
|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>
 +
:One becomes a receptacle of zeal,
 +
:Of energy, faith, and concentration,
 +
:Of Highest Wisdom and all the other virtues,
 +
:And the mind directed toward Enlightenment1
 +
:Is always extant with such (a Saint).
 +
 +
<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>
 +
:So in him the mind intent on Enlightenment,
 +
:Being a receptacle of virtues like zeal, energy,
 +
:Memory, contemplation, Transcendental Intellect, etc.,
 +
:Comes to exist always.
 +
 +
<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>
 +
:Thus becoming vessels of all qualities,
 +
:such as longing, diligence, mindfulness,
 +
:meditative stability, wisdom, and so on,
 +
:bodhichitta will be ever-present in them.
 
}}
 
}}

Latest revision as of 14:00, 16 September 2020

Ratnagotravibhāga Root Verse V.10

Verse V.10 Variations

छन्दवीर्यस्मृतिध्यानप्रज्ञादिगुणभाजनम्
बोधिचित्तं भवत्यस्य सततं प्रत्यपस्थितम्
E. H. Johnston as input by the University of the West.[1]
chandavīryasmṛtidhyānaprajñādiguṇabhājanam
bodhicittaṃ bhavatyasya satataṃ pratyapasthitam
E. H. Johnston as input by the University of the West.[2]
འདུན་བརྩོན་དྲན་དང་བསམ་གཏན་དང་། །
ཤེས་རབ་ལ་སོགས་ཡོན་ཏན་སྣོད། །
བྱང་ཆུབ་སེམས་ནི་དེ་དག་ལ། །
རྟག་ཏུ་ཉེ་བར་གནས་པར་འགྱུར། །
Dege, PHI, 143-144
Thereby, bodhicitta as the receptacle
Of qualities such as confidence, vigor,
Mindfulness, dhyāna, and prajñā
Is present in them at all times.
When the Clouds Part, Brunnhölzl, 456 [3]
Et l’esprit d’Éveil – réceptacle de détermination,
De persévérance, de mémoire, de concentration,
De connaissance et d’autres qualités encore –
Les accompagne toujours.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse V.10

Tibetan
English
Sanskrit
Chinese

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

།ཚིགས་སུ་བཅད་པ་འདི་རྣམས་ཀྱི་དོན་ནི། ཚིགས་སུ་བཅད་པ་དགུས་བཤད་པར་རིག་པར་བྱ་སྟེ། གནས་དང་དེ་ནི་གྱུར་པ་དང་། །དེ་ཡི་ཡོན་ཏན་དོན་གྲུབ་སྟེ། །རྒྱལ་བ་ཡི་ནི་མཁྱེན་{br}པའི་ཡུལ། །རྣམ་བཞི་ཇི་སྐད་བརྗོད་འདི་ལ། །བློ་ལྡན་ཡོད་དང་ནུས་ཉིད་དང་། །ཡོན་ཏན་ལྡན་པར་མོས་པས་ན། །མྱུར་དུ་དེ་བཞིན་གཤེགས་པ་ཡི། །གོ་འཕང་འཐོབ་པའི་སྐལ་ལྡན་འགྱུར། །བསམ་མི་ཁྱབ་པའི་ཡུལ་འདི་ནི། །ཡོད་དང་བདག་འདྲས་ཐོབ་ནུས་དང་། །ཐོབ་པ་འདི་འདྲའི་{br}ཡོན་ཏན་དང་། །ལྡན་ཞེས་དད་པས་མོས་པའི་ཕྱིར། །འདུན་བརྩོན་དྲན་དང་བསམ་གཏན་དང་། །ཤེས་རབ་ལ་སོགས་ཡོན་ཏན་སྣོད། །བྱང་ཆུབ་སེམས་ནི་དེ་དག་ལ། །རྟག་ཏུ་ཉེ་བར་གནས་པར་འགྱུར། །དེ་ནི་རྟག་ཏུ་ཉེར་གནས་པས། །རྒྱལ་བའི་སྲས་པོ་ཕྱིར་མི་ལྡོག །བསོད་ནམས་ཕ་རོལ་ཕྱིན་{br}རྫོགས་དང་། །ཡོངས་སུ་དག་པ་ཉིད་དུ་འགྱུར། །བསོད་ནམས་ཕ་རོལ་ཕྱིན་པ་ལྔ། །དེ་ལ་རྣམ་གསུམ་རྟོག་མེད་པས། །དེ་རྫོགས་ཡོངས་སུ་དག་པ་ནི། །དེ་ཡི་མི་མཐུན་ཕྱོགས་སྤངས་ཕྱིར། །སྦྱིན་བྱུང་བསོད་ནམས་སྦྱིན་པ་དེ། །ཚུལ་ཁྲིམས་ལས་བྱུང་ཚུལ་ཁྲིམས་ཡིན། །བཟོད་དང་བསམ་གཏན་གཉིས་དག་ནི། །{br}སྒོམ་བྱུང་བརྩོན་འགྲུས་ཀུན་ཏུ་འགྲོ། །འཁོར་གསུམ་རྣམ་པར་རྟོག་པ་གང་། །དེ་ནི་ཤེས་བྱའི་སྒྲིབ་པར་འདོད། །སེར་སྣ་ལ་སོགས་རྣམ་རྟོག་གང་། །དེ་ནི་ཉོན་མོངས་སྒྲིབ་པར་འདོད། །ཤེས་རབ་ལས་གཞན་འདི་དག་ནི། །སྤོང་རྒྱུ་གཞན་མེད་དེ་ཡི་ཕྱིར། །ཤེས་རབ་མཆོག་ཡིན་དེ་བཞི་ནི། །
ཐོས་པ་དེ་ཕྱིར་ཐོས་པ་མཆོག

Other English translations[edit]

Obermiller (1931) [10]
One becomes a receptacle of zeal,
Of energy, faith, and concentration,
Of Highest Wisdom and all the other virtues,
And the mind directed toward Enlightenment1
Is always extant with such (a Saint).
Takasaki (1966) [11]
So in him the mind intent on Enlightenment,
Being a receptacle of virtues like zeal, energy,
Memory, contemplation, Transcendental Intellect, etc.,
Comes to exist always.
Fuchs (2000) [12]
Thus becoming vessels of all qualities,
such as longing, diligence, mindfulness,
meditative stability, wisdom, and so on,
bodhichitta will be ever-present in them.

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. I follow MA/MB °śakyatva° against J °śaktatva°.
  5. Following DP and C, tatcitta° is to be emended to tannitya°.
  6. As V.14 explains, these refer to the three spheres of agent, object, and action.
  7. DP "conceptions" (ram tog).
  8. DP "miserliness" (ser sna).
  9. MA/MB cāsyā instead of J cāsya.
  10. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  11. 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.
  12. 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.
Retrieved from "https://buddhanature.tsadra.org/index.php?title=Texts/Ratnagotravibhāga_Mahāyānottaratantraśāstra/Root_Verses/Verse_V.10&oldid=52375"