Verse IV.35

From Buddha-Nature
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[You may wonder,] "Why does [this example] here refer [only] to '''the drum''' of dharma and not to the cymbals and other kinds of divine [musical instruments]? Due to the power of the '''previously''' committed '''virtuous karma''' of the gods, without being played [by anybody], these [other instruments] too produce divine sounds pleasant to hear." (J103) [They are not referred to here] because they are dissimilar to the Tathāgata’s voice in terms of four kinds of qualities. What are these? They are as follows: being limited, not beneficial, unpleasant, and not conducive to deliverance. By contrast, the drum of dharma is explained to be unlimited because it summons all the assemblies of heedless gods without exception (D124a) and never misses the [proper] time for [doing] so. It is beneficial because it protects [the gods] from being afraid of any harm [caused by] the hosts of their adversaries, such as the asuras, and because it connects them with the [crucial] point of heedfulness.<ref>I follow MB ''apramādapadasaṃniyojanatayā'' (supported by DP ''bag yod pa’i gnas la rab tu sbyor bas'') against J ''apramādasaṃniyojanatayā''. </ref> It is pleasant because it makes [the gods] abandon<ref>Skt. ''vivecana'' usually means "distinction" or "examination" (corresponding to DP ''ram par ’byed pa''). However, as de Jong points out, in Buddhist Hybrid Sanskrit, ''vivecayati'' means "causing to abandon,"dissuading from." This seems to fit the present context of standing in contrast to "bringing close to" (''upasaṃharaṇa'') better.</ref> the delight and pleasure due to wrong desire and because it brings them close to the [true] delight and pleasure of relishing the dharma. It is explained to be conducive to deliverance because it utters the sounds "impermanence," "suffering," "emptiness," and "'''lack of self'''" and because it pacifies misfortune and mental disturbance.
 
[You may wonder,] "Why does [this example] here refer [only] to '''the drum''' of dharma and not to the cymbals and other kinds of divine [musical instruments]? Due to the power of the '''previously''' committed '''virtuous karma''' of the gods, without being played [by anybody], these [other instruments] too produce divine sounds pleasant to hear." (J103) [They are not referred to here] because they are dissimilar to the Tathāgata’s voice in terms of four kinds of qualities. What are these? They are as follows: being limited, not beneficial, unpleasant, and not conducive to deliverance. By contrast, the drum of dharma is explained to be unlimited because it summons all the assemblies of heedless gods without exception (D124a) and never misses the [proper] time for [doing] so. It is beneficial because it protects [the gods] from being afraid of any harm [caused by] the hosts of their adversaries, such as the asuras, and because it connects them with the [crucial] point of heedfulness.<ref>I follow MB ''apramādapadasaṃniyojanatayā'' (supported by DP ''bag yod pa’i gnas la rab tu sbyor bas'') against J ''apramādasaṃniyojanatayā''. </ref> It is pleasant because it makes [the gods] abandon<ref>Skt. ''vivecana'' usually means "distinction" or "examination" (corresponding to DP ''ram par ’byed pa''). However, as de Jong points out, in Buddhist Hybrid Sanskrit, ''vivecayati'' means "causing to abandon,"dissuading from." This seems to fit the present context of standing in contrast to "bringing close to" (''upasaṃharaṇa'') better.</ref> the delight and pleasure due to wrong desire and because it brings them close to the [true] delight and pleasure of relishing the dharma. It is explained to be conducive to deliverance because it utters the sounds "impermanence," "suffering," "emptiness," and "'''lack of self'''" and because it pacifies misfortune and mental disturbance.
 +
|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>
 +
:In the city of the gods the sound of their drum,
 +
:Beating uninterruptedly, .arouses their fearlessness,
 +
:And at the time of their starting to battle with tho passionate (Asuras)
 +
:Vanquishes these and keeps off distraction.
 +
:In a similar way, in this world, the Word of the Buddha,
 +
:Speaks of the Path for overcoming the passions
 +
:And the sufferings of a living being,
 +
:Which Path is conditioned by profound meditation
 +
:And mystic absorption in the Immaterial Sphere.
 +
 +
<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>
 +
:At the time of the trouble of battle, in the city of gods,
 +
:There is destruction of the victorious play of the Asuras' army,
 +
:Which is caused by the sound of drum
 +
:And gives fearlessness [among the gods];
 +
:Similarly, in this world, in preaching the Highest Path,
 +
:[Buddha's] speech destroys the defilements
 +
:And pacifies the sufferings in the living beings,
 +
:Which is due to various practices like contemplations,
 +
:Concentrations in the Immaterial Sphere and the rest.
 +
 +
<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>
 +
:The sound of the drum in the city of the gods acts as the cause,
 +
::yielding the gift of undauntedness and granting them victory
 +
:over the host of the asuras, when these, driven by their poisons,
 +
::make war upon them, and it dispels the gods' reveling in play.
 +
:Likewise, arising in the worlds from the cause of meditative stability,
 +
::formless dimension, and so on, it expresses the mode
 +
:of the unsurpassable path, which will fully overcome all affliction
 +
::and suffering and thus lead all sentient beings to peace.
 
}}
 
}}

Revision as of 09:54, 19 February 2020

Ratnagotravibhāga Root Verse IV.35

Verse IV.35 Variations

संग्रामक्लेशवृत्तावसुरबलजयक्रीडाप्रणुदनं
दुन्दुभ्याः शब्दहेतुप्रभवमभयदं यद्वत् सुरपुरे
सत्त्वेषु क्लेशदुःखप्रमथनशमनं मार्गोत्तमविधौ
ध्यानारूप्यादिहेतुप्रभवमपि तथा लोके निगदितम्
E. H. Johnston as input by the University of the West.[1]
saṃgrāmakleśavṛttāvasurabalajayakrīḍāpraṇudanaṃ
dundubhyāḥ śabdahetuprabhavamabhayadaṃ yadvat surapure
sattveṣu kleśaduḥkhapramathanaśamanaṃ mārgottamavidhau
dhyānārūpyādihetuprabhavamapi tathā loke nigaditam
E. H. Johnston as input by the University of the West.[2]
།ཇི་ལྟར་ལྷ་ཡི་གྲོང་ན་རྔ་སྒྲའི་རྒྱུས་བྱུང་མི་འཇིགས་སྦྱིན་པ་ནི།
།ཉོན་མོངས་གཡུལ་དུ་འཇུག་ཚེ་ལྷ་མིན་དཔུང་རྒྱལ་རྩེད་མོ་སེལ་བ་ལྟར།
།དེ་བཞིན་འཇིག་རྟེན་དག་ན་བསམ་གཏན་གཟུགས་མེད་ལ་སོགས་རྒྱུས་བྱུང་བ།
།སེམས་ཅན་ཉོན་མོངས་སྡུག་བསྔལ་རབ་འཇོམས་ཞི་བ་བླ་མེད་ལམ་ཚུལ་བརྗོད།
Dege, PHI, 136-137
Just as, when engaging in the troubles of battle in the city of the gods, the sound of this drum
Arises as the cause for them to be fearless and to engage in the [war]play of being victorious over the forces of the asuras,
So in the world the dhyānas, formless [absorptions], and so on, arise as the cause for the [Buddha’s] speech
About the principle of the unsurpassable path that destroys the afflictions and pacifies the suffering in sentient beings.
When the Clouds Part, Brunnhölzl, 442 [3]
De même que dans la ville des dieux, le son du tambour
leur insuffle le don de l’intrépidité
Lorsque, sous l’effet de leurs affections, les dieux se jettent
dans la mêlée pour vaincre les antidieux ; et de même, encore,
que le tambour met fin à leurs jeux,
De même, dans notre monde, la concentration
du Sans-Forme et les autres vertus concourent à la cause
De l’expression de la voie suprême, laquelle écrase les affections
qui torturent les êtres tout en apaisant leurs souffrances.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse IV.35

Tibetan
English
Sanskrit
Chinese

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

།ལྷའི་རྔ་བཞིན་ཞེས་བྱ་བ་ནི། ཇི་ལྟར་ལྷ་ནང་ལྷ་རྣམས་ཀྱི། །སྔོན་གྱི་དཀར་པོའི་མཐུ་ཡིས་ནི། །འབད་དང་གནས་དང་ཡིད་གཟུགས་དང་། །རྣམ་པར་རྟོག་པ་མེད་བཞིན་དུ། །མི་རྟག་སྡུག་བསྔལ་བདག་མེད་དང་། །{br}ཞི་བའི་སྒྲ་ཡིས་བག་མེད་པའི། །ལྷ་རྣམས་ཐམས་ཅད་ཡང་ནས་ཡང་། །ཆོས་ཀྱི་རྔས་ནི་སྐུལ་བྱེད་ལྟར། །དེ་བཞིན་ཁྱབ་བདག་འབད་སོགས་དང་། །བྲལ་དང་འགྲོ་བ་མ་ལུས་པ། །སངས་རྒྱས་གསུང་གིས་ཁྱབ་མཛད་དེ། །སྐལ་ལྡན་རྣམས་ལ་ཆོས་སྟོན་ཏོ། །ཇི་ལྟར་ལྷ་ནང་ལྷ་རྣམས་{br}ཀྱི། །རྔ་སྒྲ་རང་གི་ལས་ལས་བྱུང་། །དེ་བཞིན་འཇིག་རྟེན་ཐུབ་པའི་ཆོས། །གསུང་བའང་རང་གི་ལས་ལས་འབྱུང་། །འབད་གནས་ལུས་དང་སེམས་བྲལ་བའི། །སྒྲ་དེ་ཇི་ལྟར་ཞི་སྒྲུབ་ལྟར། །དེ་བཞིན་བཞི་དང་བྲལ་བ་ཡི། །ཆོས་འདི་ཞི་བ་སྒྲུབ་པར་བྱེད། །ཇི་ལྟར་ལྷ་ཡི་གྲོང་ན་{br}རྔ་སྒྲའི་རྒྱུན་འབྱུང་མི་འཇིགས་སྦྱིན་པ་ནི། །ཉོན་མོངས་གཡུལ་དུ་འཇུག་ཚེ་ལྷ་མིན་གཡུལ་རྒྱལ་རྩེད་མོ་སེལ་བ་བཞིན། །དེ་བཞིན་འཇིག་རྟེན་དག་ན་བསམ་གཏན་གཟུགས་མེད་ལ་སོགས་རྒྱུས་བྱུང་བ། །སེམས་ཅན་ཉོན་མོངས་སྡུག་བསྔལ་རབ་འཇོམས་ཞི་བ་བླ་མེད་ལམ་ཚུལ་བརྗོད།།{br}ཅིའི་ཕྱིར་འདིར་ཆོས་ཀྱི་རྔ་ཉིད་ཀྱི་དབང་དུ་བྱས་ཀྱི། ལྷའི་སིལ་སྙན་གྱི་རྣམ་པ་དེ་ལས་གཞན་པ་དག་ཀྱང་མ་ཡིན་ཏེ། དེ་དག་ལྷ་རྣམས་ཀྱི་སྔོན་བྱས་པའི་ལས་ཀྱི་དབང་གིས་མོད་ཁོ་ནར་ལྷའི་རྣ་བར་ཡིད་འཕྲོག་པའི་སྒྲའི་རྗེས་སུ་འབྱུང་བར་འགྱུར་རོ་ཞེ་ན། དེ་བཞིན་གཤེགས་པའི་དབྱངས་{br}དང་དེ་དག་ཆོས་མི་མཐུན་པའི་ཡོན་ཏན་རྣམ་པ་བཞིའོ། །དེ་དག་ཀྱང་གང་ཞེ་ན། འདི་ལྟ་སྟེ། ཉི་ཚེ་བ་ཉིད་དང་། ཕན་པ་མ་ཡིན་པ་ཉིད་དང་། བདེ་བ་མ་ཡིན་པ་ཉིད་དང་། ངེས་པར་འབྱིན་པར་བྱེད་པ་མ་ཡིན་པ་ཉིད་དོ། །ཆོས་ཀྱི་རྔ་ནི་བག་མེད་པའི་ལྷའི་ཚོགས་མཐའ་
དག་བསྐུལ་བ་ཉིད་དང་། དེའི་དུས་ལ་མི་འདའ་བས་ན་ཉི་ཚེ་བ་མ་ཡིན་པ་ཉིད་དུ་བསྟན་ཏོ། །ལྷ་མ་ཡིན་ལ་སོགས་པ་ཕ་རོལ་གྱི་ཚོགས་ཉེ་བར་འཚེ་བའི་འཇིགས་པ་ལས་ཡོངས་སུ་སྐྱོབ་པ་ཉིད་དང་། བག་ཡོད་པའི་གནས་ལ་རབ་ཏུ་སྦྱོར་བས་ན་ཕན་པ་ཉིད་དང་། {br}དམ་པ་མ་ཡིན་པའི་འདོད་པའི་དགའ་བ་དེ་རྣམ་པར་འབྱེད་པ་ཉིད་དང་། ཆོས་ཀྱི་ཀུན་དགའི་དགའ་བདེ་ཉེ་བར་སྒྲུབ་པས་ན་བདེ་བ་ཉིད་དོ། །མི་རྟག་པ་དང་། སྡུག་བསྔལ་བ་དང་། སྟོང་པ་དང་། བདག་མེད་པའི་སྒྲ་སྒྲོགས་པ་ཉིད་དང་། ཉེ་བར་འཚེ་བའི་ཕོངས་པ་ཐམས་ཅད་ཉེ་བར་ཞི་བར་{br}བྱེད་པས་ན་ངེས་པར་འབྱིན་པར་བྱེད་པ་ཉིད་དུ་བསྟན་ཏོ།

Other English translations[edit]

Obermiller (1931) [9]
In the city of the gods the sound of their drum,
Beating uninterruptedly, .arouses their fearlessness,
And at the time of their starting to battle with tho passionate (Asuras)
Vanquishes these and keeps off distraction.
In a similar way, in this world, the Word of the Buddha,
Speaks of the Path for overcoming the passions
And the sufferings of a living being,
Which Path is conditioned by profound meditation
And mystic absorption in the Immaterial Sphere.
Takasaki (1966) [10]
At the time of the trouble of battle, in the city of gods,
There is destruction of the victorious play of the Asuras' army,
Which is caused by the sound of drum
And gives fearlessness [among the gods];
Similarly, in this world, in preaching the Highest Path,
[Buddha's] speech destroys the defilements
And pacifies the sufferings in the living beings,
Which is due to various practices like contemplations,
Concentrations in the Immaterial Sphere and the rest.
Fuchs (2000) [11]
The sound of the drum in the city of the gods acts as the cause,
yielding the gift of undauntedness and granting them victory
over the host of the asuras, when these, driven by their poisons,
make war upon them, and it dispels the gods' reveling in play.
Likewise, arising in the worlds from the cause of meditative stability,
formless dimension, and so on, it expresses the mode
of the unsurpassable path, which will fully overcome all affliction
and suffering and thus lead all sentient beings to peace.

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. Jñānālokālaṃkārasūtra, D100, fols. 280b.1–282a.4.
  5. DP "drum of dharma" (chos kyi raga).
  6. I follow VT’s (fol. 16r4) gloss of °praṇudanaṃ as °pravartanaṃ. DP have sell ba, thus reading "to dispel the victorious [war]play of the forces of the asuras."
  7. I follow MB apramādapadasaṃniyojanatayā (supported by DP bag yod pa’i gnas la rab tu sbyor bas) against J apramādasaṃniyojanatayā.
  8. Skt. vivecana usually means "distinction" or "examination" (corresponding to DP ram par ’byed pa). However, as de Jong points out, in Buddhist Hybrid Sanskrit, vivecayati means "causing to abandon,"dissuading from." This seems to fit the present context of standing in contrast to "bringing close to" (upasaṃharaṇa) better.
  9. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  10. 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.
  11. 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.
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