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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 379 <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]], 379 <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=What is taught by this? | |||
::'''The root of the sufferings of death, sickness''', | |||
::'''And aging is removed by the noble ones'''. | |||
::'''[Such suffering] is born from the power of karma and afflictions''', | |||
::'''[But] they lack it because they lack these'''.<ref>For lines I.67cd, I follow Schmithausen. However, the commentary interprets ''jātiḥ'' as "birth" and takes suffering to be a result of birth, which is in turn caused by karma and afflictions (thus taking these lines to mean "They lack this [suffering] because they lack being born through the power of karma and afflictions"). As Schmithausen points out, this interpretation is difficult to read into these two lines (in particular, the phrase ''jātis'' tadabhāvān does not suggest "lacking birth").</ref> I.67 | |||
{P103a} The substantial cause of the fires of '''the sufferings of death, sickness, and aging''' during the phase of [the tathāgata element’s] being impure is the fuel-like being '''born''' that is preceded by improper mental engagement, '''karma, and afflictions'''. In bodhisattvas during the phase of [the tathāgata element’s] being both impure and pure, who have obtained a body of a mental nature, there is no appearance whatsoever [of such a cause]. {D99b} Because of that, it is understood that the others [the fires of death and so on that are the results of being born] do not blaze at all [either]. | |||
|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> | |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> | ||
:The Saint has rooted out the suffering | :The Saint has rooted out the suffering | ||
Revision as of 15:33, 17 May 2019
Ratnagotravibhāga Root Verse I.67
Verse I.67 Variations
मृत्युव्याधिजरादुःखमूलमार्यैरपोद्धृतम्
कर्मक्लेशवशाज्जातिस्तदभावान्न तेषु तत्
कर्मक्लेशवशाज्जातिस्तदभावान्न तेषु तत्
mṛtyuvyādhijarāduḥkhamūlamāryairapoddhṛtam
karmakleśavaśājjātistadabhāvānna teṣu tat
karmakleśavaśājjātistadabhāvānna teṣu tat
E. H. Johnston as input by the University of the West.[1]
།འཕགས་པས་འཆི་དང་ན་བ་དང་།
།རྒ་བའི་སྡུག་བསྔལ་རྩད་ནས་སྤངས།
།ལས་དང་ཉོན་མོངས་དབང་གིས་སྐྱེ།
།དེ་ལ་དེ་མེད་ཕྱིས་དེ་མེད།
།རྒ་བའི་སྡུག་བསྔལ་རྩད་ནས་སྤངས།
།ལས་དང་ཉོན་མོངས་དབང་གིས་སྐྱེ།
།དེ་ལ་དེ་མེད་ཕྱིས་དེ་མེད།
The root of the sufferings of death, sickness,
And aging is removed by the noble ones.
[Such suffering] is born from the power of karma and afflictions,
[But] they lack it because they lack these.
And aging is removed by the noble ones.
[Such suffering] is born from the power of karma and afflictions,
[But] they lack it because they lack these.
- Les sublimes [bodhisattvas] ont dissipé les souffrances
- De la mort, de la maladie et de la vieillesse.
- La naissance dérivant des affections et des actes
- N’est plus et ses suites ne seront point.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.67
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
།འདིས་ཅི་བསྟན་ཞེ་ན། འཕགས་པས་འཆི་དང་ན་བ་དང་། །རྒ་བའི་སྡུག་བསྔལ་རྩད་ནས་སྤངས། །ལས་དང་ཉོན་མོངས་དབང་གིས་སྐྱེ། །དེ་ལ་དེ་མེད་ཕྱིས་དེ་མེད། །མ་དག་པའི་གནས་སྐབས་ཀྱི་འཆི་བ་དང་། ན་བ་དང་། རྒ་{br}བའི་མེ་འདིའི་བུད་ཤིང་ལྟ་བུའི་ཉེ་བར་ལེན་པ་ནི་ཚུལ་བཞིན་མ་ཡིན་པ་ཡིད་ལ་བྱེད་པ་དང་། ལས་དང་ཉོན་མོངས་པ་སྔོན་དུ་འགྲོ་བ་ཅན་གྱི་སྐྱེ་བ་ཡིན་ཏེ། མ་དག་པ་དང་དག་པའི་གནས་སྐབས་ན། ཡིད་ཀྱི་རང་བཞིན་གྱི་ལུས་ཐོབ་པའི་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ལ་གང་
ཞིག་ཤིན་ཏུ་སྣང་བར་མེད་པར་གྱུར་པས་ཅིག་ཤོས་གཏན་འབར་བ་མེད་པར་རྟོགས་པའོ།
Other English translations
Obermiller (1931) [4]
- The Saint has rooted out the suffering
- Of death, of illness, and old age.
- He is not subjected to the birth conditioned by the Biotic Force and Desire;
- Therefore the sufferings of the Phenomenal World which follow (such as birth)
- Are not experienced by him.
Takasaki (1966) [5]
- The sufferings of death, illness and decrepitude
- Are destroyed by the Saints to the root;
- There is a birth by the power of Active Force and Defilements;
- As there is no birth [of such a kind]
- The saints have no root [of defilements].
Fuchs (2000) [6]
- The noble have eradicated the suffering
- of dying, falling ill, and aging at its root,
- which is being born due to karma and poisons.
- There being no such [cause], there is no such [fruit].
Textual sources
Commentaries on this verse
Academic notes
- 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.
- For lines I.67cd, I follow Schmithausen. However, the commentary interprets jātiḥ as "birth" and takes suffering to be a result of birth, which is in turn caused by karma and afflictions (thus taking these lines to mean "They lack this [suffering] because they lack being born through the power of karma and afflictions"). As Schmithausen points out, this interpretation is difficult to read into these two lines (in particular, the phrase jātis tadabhāvān does not suggest "lacking birth").
- 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.
