Verse I.22
From Buddha-Nature
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|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> | ||
}} | }} | ||
| + | |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> | |OtherTranslations=<center>'''''Listed by date of publication'''''</center> | ||
Revision as of 13:44, 17 May 2019
Ratnagotravibhāga Root Verse I.22
Verse I.22 Variations
रत्नानि दुर्लभोत्पादान निर्मलत्वात् प्रभावतः
लोकालंकारभूतत्वादग्रत्वान् निर्विकारतः
लोकालंकारभूतत्वादग्रत्वान् निर्विकारतः
ratnāni durlabhotpādāna nirmalatvāt prabhāvataḥ
lokālaṃkārabhūtatvādagratvān nirvikārataḥ
lokālaṃkārabhūtatvādagratvān nirvikārataḥ
E. H. Johnston as input by the University of the West.[1]
།འབྱུང་བ་དཀོན་ཕྱིར་དྲི་མེད་ཕྱིར།
།མཐུ་ལྡན་ཕྱིར་དང་འཇིག་རྟེན་གྱི།
།རྒྱན་གྱུར་ཕྱིར་དང་མཆོག་ཉིད་ཕྱིར།
།འགྱུར་བ་མེད་ཕྱིར་དཀོན་མཆོག་ཉིད།
།མཐུ་ལྡན་ཕྱིར་དང་འཇིག་རྟེན་གྱི།
།རྒྱན་གྱུར་ཕྱིར་དང་མཆོག་ཉིད་ཕྱིར།
།འགྱུར་བ་མེད་ཕྱིར་དཀོན་མཆོག་ཉིད།
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.
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.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.22
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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.
