No edit summary |
No edit summary |
||
| Line 15: | Line 15: | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 385 <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]], 385 <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=[There is also] another meaning of verse [I.66]. | |||
::'''[Despite] their realization<ref>I follow Takasaki’s suggestion of ''pratividhya'' for MB and J ''prativicya''.</ref> that this true nature''' | |||
::'''Is changeless, the children of the victors''' | |||
::'''Are [still] seen as [being subject to] birth and so on''' | |||
::'''By those blinded by ignorance—this is amazing! I.69''' | |||
::'''Therefore, the means and the compassion''' | |||
::'''Of the friends of beings are supreme—''' | |||
::'''They have attained the sphere of the noble ones''' | |||
::'''And yet show themselves in the sphere of naive beings. I.70'''::''' | |||
::'''Being beyond all worlds,''' | |||
::'''They do not move away from the world,''' | |||
::'''Conducting themselves in the world for the sake of the world''' | |||
::'''Without being tainted by worldly stains. I.71''' | |||
::'''Just as a lotus born in the water''' | |||
::'''Is not tainted by the water,''' | |||
::'''So they are born in the world''' | |||
::'''But are untainted by worldly dharmas'''. I.72 {J52} | |||
::'''Their mind [set] on accomplishing [beneficial] activity''' | |||
::'''Is perpetually blazing like fire''', | |||
::'''While always being immersed'''<ref>I follow MA ''samāpattisamāpannaś'' and DP ''synods ’jug la . . . snyoms par zhugs pa yin'' against ''samāpattipratipannaś'' in J and MB. </ref> in | |||
::'''The absorption of the dhyāna of peace'''. I.73 | |||
::'''Through the power of the continuing force of previous [actions]''' {D102b} | |||
::'''And through being free from all conceptions''', | |||
::'''They do not [need to] make any efforts''' | |||
::'''For the sake of maturing living beings'''. I.74 | |||
::'''Knowing who is to be guided in which way by what,''' | |||
::'''They [guide] those [beings] in just that way ''' | |||
::'''Through teaching, the rūpakāyas,'''<ref>I follow Takasaki’s emendation ''deśanārūpakāyābhyāṃ'' of J ''deśanyārūpakāyābhyāṃ''.</ref> | |||
::'''[Various forms of] conduct, and [daily] behaviors.'''<ref>"Daily behaviors" (''īryāpatha'') refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.</ref> I.75 | |||
::'''In that way, without any effort''' | |||
::'''And with unobscured intelligence''', | |||
::'''They always engage in the welfare of sentient beings''' | |||
::'''In this world that reaches to the limits of space'''. I.76 | |||
::'''Having attained this status,''' | |||
::'''For the worlds, bodhisattvas are equal''' | |||
::'''To tathāgatas in terms of''' | |||
::'''Delivering sentient beings'''. I.77 | |||
::'''[Actually,] however, the difference''' | |||
::'''Between bodhisattvas and a buddha''' | |||
::'''Is the difference between a particle and the earth''' | |||
::'''Or between [the water in] the hoofprint of an ox and the ocean'''. I.78 | |||
Among these ten verses, [the first] nine verses {P106b} [compare the purity of bodhisattvas] with the utter affliction [of those] below the [first] bodhisattvabhūmi "Supreme Joy," and the tenth verse compares [the purity of bodhisattvas] with the utter purity [of buddhas who are] above the [tenth] bodhisattvabhūmi "Dharma Cloud." In brief, [these verses] explain the [respective] purity and impurity of four [kinds of] bodhisattvas on the ten bodhisattvabhūmis. These four [kinds of] bodhisattvas are those who have given rise to [ultimate bodhi]citta for the first time, those who engage in the conduct [of bodhisattvas], those who are irreversible, and those who are prevented [from becoming a buddha] by [only] a single birth.<ref>RYC (95) says that these four are listed in the ''Dhāraṇīśvararājasūtra''.</ref> Here, the first and second verses explain the characteristics of the purity of the qualities of bodhisattvas who have given rise to [ultimate bodhi]citta for the first time because on the bhūmi "Supreme Joy," they realize for the first time the supramundane true nature that they had not seen before since beginningless time. The third and fourth verses {J53} explain the characteristics of the purity of the qualities of bodhisattvas who engage in the conduct [of bodhisattvas], starting from the bhūmi "The Stainless One" up through the bhūmi "Gone Afar"<ref>DP mistakenly "The Immovable One" (''mi g.yo ba'').</ref> because they engage in untainted conduct. The fifth verse {D103a} explains the characteristics of the purity of the qualities of bodhisattvas who are irreversible on the bhūmi "The Immovable One" because they are firmly and uninterruptedly grounded in the samādhis<ref>I follow Schmithausen’s emendation °''samādhisuvyavasthitatvāt'' (confirmed by DP ''ting nge ’dzin la legs par gnas pa’i phyir'') of °''samādhiṣu vyavasthitatvāt'' in J and MA/MB. </ref> that are the practices for attaining great awakening. The sixth, seventh, and eighth verses explain the characteristics of the purity of the qualities of bodhisattvas who are prevented [from becoming a buddha] by [only] a single birth on the [tenth] bhūmi [called] "Dharma Cloud" because they have perfected<ref>With Schmithausen, I follow MB °''niryātasya'' (DP ''mother phyin pa'') against J ''niṣṭhāgatasya''.</ref> all the means for accomplishing their own [welfare] and the welfare of others and thus are prevented from the attainment of unsurpassable, supreme, and fully perfect awakening by [only] a single last birth [after which they attain] the buddhabhūmi. The ninth and tenth verses, respectively, explain the lack of difference and the difference between the purity of the qualities of bodhisattvas who have reached the culmination of [all the means] for the welfare of others and their own welfare and [the purity of the qualities of] tathāgatas.<ref>YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.</ref> | |||
|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> | ||
:In such a way, among the living beings, | :In such a way, among the living beings, | ||
Revision as of 14:38, 17 May 2019
Ratnagotravibhāga Root Verse I.76
Verse I.76 Variations
अनाभोगेन तस्यैवमव्याहतधियः सदा
जगत्याकाशपर्यन्ते सत्त्वार्थः संप्रवर्तते
जगत्याकाशपर्यन्ते सत्त्वार्थः संप्रवर्तते
anābhogena tasyaivamavyāhatadhiyaḥ sadā
jagatyākāśaparyante sattvārthaḥ saṃpravartate
jagatyākāśaparyante sattvārthaḥ saṃpravartate
E. H. Johnston as input by the University of the West.[1]
།དེ་ལྟར་ནམ་མཁའི་མཐའ་ཀླས་ཀྱི།
།འགྲོ་ལ་རྟག་ཏུ་ལྷུན་གྲུབ་པར།
།ཐོགས་མེད་བློ་ལྡན་དེ་ཡིས་ནི།
།སེམས་ཅན་དོན་ནི་ཡང་དག་འཇུག
།འགྲོ་ལ་རྟག་ཏུ་ལྷུན་གྲུབ་པར།
།ཐོགས་མེད་བློ་ལྡན་དེ་ཡིས་ནི།
།སེམས་ཅན་དོན་ནི་ཡང་དག་འཇུག
In that way, without any effort
And with unobscured intelligence,
They always engage in the welfare of sentient beings
In this world that reaches to the limits of space.
And with unobscured intelligence,
They always engage in the welfare of sentient beings
In this world that reaches to the limits of space.
- Ainsi, dans les mondes infinis comme l’espace,
- Ces êtres intelligents s’engagent toujours correctement
- À accomplir le bien des êtres de façon spontanée
- Sans jamais rencontrer d’obstacles.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.76
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
།ཚིགས་སུ་བཅད་པའི་དོན་གཞན་ནི། །རྒྱལ་སྲས་འགྱུར་མེད་ཆོས་ཉིད་འདི། །རྟོགས་ནས་མ་རིག་ལྡོངས་རྣམས་ཀྱི། །སྐྱེ་བ་ལ་སོགས་དག་ཏུ་ནི། །མཐོང་བ་གང་ཡིན་དེ་སྨད་དོ། །འཕགས་པའི་སྤྱོད་ཡུལ་ཐོབ་པ་གང་། །བྱིས་པའི་སྤྱོད་ཡུལ་དུ་{br}སྟོན་ཏེ། །དེ་ཉིད་ཕྱིར་ནི་འགྲོ་བ་ཡི། །གཉེན་གྱི་ཐབས་དང་སྙིང་རྗེ་མཆོག །དེ་ནི་འཇིག་རྟེན་ཐམས་ཅད་ལས། །འདས་ཀྱང་འཇིག་རྟེན་ལས་མ་གཡོས། །འཇིག་རྟེན་དོན་དུ་འཇིག་རྟེན་ན། །འཇིག་རྟེན་དྲི་མས་མ་གོས་སྤྱོད། །ཇི་ལྟར་པདྨ་ཆུ་ནང་དུ། །སྐྱེས་{br}པ་ཆུ་ཡིས་གོས་པ་མེད། །དེ་བཞིན་འདི་ནི་འཇིག་རྟེན་དུ། །སྐྱེས་ཀྱང་འཇིག་རྟེན་ཆོས་མི་གོས། །བྱ་བ་སྒྲུབ་ལ་རྟག་ཏུ་བློ། །མེ་བཞིན་དུ་ནི་འབར་བ་དང་། །ཞི་བའི་བསམ་གཏན་སྙོམས་འཇུག་ལ། །རྟག་ཏུ་སྙོམས་པར་ཞུགས་པ་ཡིན། །སྔོན་གྱི་འཕེན་པའི་དབང་
དང་ནི། །རྣམ་རྟོག་ཐམས་ཅད་བྲལ་བའི་ཕྱིར། །དེ་ནི་ལུས་ཅན་སྨིན་པ་ཡི། །དོན་དུ་འབད་པ་བྱེད་མ་ཡིན། །བསྟན་དང་གཟུགས་སྐུ་དག་དང་ནི། །སྤྱོད་དང་སྤྱོད་ལམ་གྱིས་ཀྱང་རུང་། །གང་ཞིག་ཇི་ལྟར་གང་གིས་འདུལ། །དེས་དེ་དེ་ལྟ་ཉིད་དུ་ཤེས། །དེ་ལྟར་ནམ་{br}མཁའི་མཐའ་ཀླས་ཀྱི། །འགྲོ་བ་རྟག་ཏུ་ལྷུན་གྲུབ་པར། །ཐོགས་མེད་བློ་ལྡན་དེ་ཡིས་ནི། །སེམས་ཅན་དོན་ནི་ཡང་དག་འཇུག །བྱང་ཆུབ་སེམས་དཔའི་ཚུལ་འདི་ནི། །རྗེས་ཐོབ་དེ་བཞིན་གཤེགས་རྣམས་དང་། །སེམས་ཅན་ཡང་དག་སྒྲོལ་བ་ལ། །འཇིག་རྟེན་{br}ན་ནི་མཉམ་པ་ཉིད། །དེ་ལྟ་མོད་ཀྱི་ས་རྡུལ་དང་། །རྒྱ་མཚོ་བ་ལང་རྨིག་རྗེས་ཀྱི། །ཁྱད་པར་གང་ཡིན་སངས་རྒྱས་དང་། །བྱང་ཆུབ་སེམས་དཔའི་ཁྱད་དེ་ཉིད། །ཚིགས་སུ་བཅད་པ་བཅུ་པོ་འདི་རྣམས་ལས་གོ་རིམས་བཞིན་དུ་ཚིགས་སུ་བཅད་པ་དགུས་ནི། བྱང་ཆུབ་{br}སེམས་དཔའི་ས་རབ་ཏུ་དགའ་བའི་འོག་ཏུ་མཆོག་ཏུ་ཀུན་ནས་ཉོན་མོངས་པ་ཉིད་དང་། ཚིགས་སུ་བཅད་པ་བཅུ་པས་ནི་བྱང་ཆུབ་སེམས་དཔའི་ས་ཆོས་ཀྱི་སྤྲིན་གྱི་སྟེང་དུ་རྣམ་པར་དག་པ་ཉིད་ལ་ལྟོས་ཏེ། མདོར་བསྡུ་ན། ས་བཅུ་ལ་བྱང་ཆུབ་སེམས་དཔའ་རྣམ་པ་བཞི་པོ་རྣམས་{br}དག་པ་དང་མ་དག་པ་ཉིད་དུ་བསྟན་ཏོ། །བྱང་ཆུབ་སེམས་དཔའ་བཞི་ནི་སེམས་དང་པོ་བསྐྱེད་པ་དང་། སྤྱོད་པ་ལ་ཞུགས་པ་དང་། ཕྱིར་མི་ལྡོག་པ་དང་། སྐྱེ་བ་གཅིག་གིས་ཐོགས་པའོ། །དེ་ལ་ཚིགས་སུ་བཅད་པ་དང་པོ་དང་གཉིས་པས་ནི་ས་དང་པོ་རབ་ཏུ་དགའ་བ་{br}ལ་ཐོག་མ་མེད་པའི་དུས་ནས་སྔོན་མ་མཐོང་བ། འཇིག་རྟེན་ལས་འདས་པའི་ཆོས་ཉིད་མཐོང་བའི་ཕྱིར་སེམས་དང་པོ་བསྐྱེད་པའི་བྱང་ཆུབ་སེམས་དཔའི་ཡོན་ཏན་ཡོངས་སུ་དག་པའི་མཚན་ཉིད་བསྟན་ཏོ། །ཚིགས་སུ་བཅད་པ་གསུམ་པ་དང་བཞི་པས་ནི་དྲི་མ་མེད་པའི་ས་ནས་བཟུང་སྟེ། {br}མི་གཡོ་བའི་བར་གྱི་ས་ལ་ཉེ་བར་མ་གོས་པའི་སྤྱད་པ་སྤྱོད་པའི་ཕྱིར། སྤྱོད་པ་ལ་ཞུགས་པའི་བྱང་ཆུབ་སེམས་དཔའི་ཡོན་ཏན་རྣམ་པར་དག་པའི་མཚན་ཉིད་བསྟན་ཏོ། །ཚིགས་སུ་བཅད་པ་ལྔ་པས་ནི་ས་མི་གཡོ་བ་ལ་རྒྱུན་མི་འཆད་པར་བྱང་ཆུབ་ཆེན་པོ་འཐོབ་པའི་སྦྱོར་བའི་
ཏིང་ངེ་འཛིན་ལ་ལེགས་པར་གནས་པའི་ཕྱིར། ཕྱིར་མི་ལྡོག་པའི་བྱང་ཆུབ་སེམས་དཔའི་ཡོན་ཏན་རྣམ་པར་དག་པའི་མཚན་ཉིད་བསྟན་ཏོ། །ཚིགས་སུ་བཅད་པ་དྲུག་པ་དང་བདུན་པ་དང་བརྒྱད་པས་ནི་བྱང་ཆུབ་སེམས་དཔའི་ས་ཆོས་ཀྱི་སྤྲིན་ལ་རང་དང་{br}གཞན་གྱི་དོན་གྲུབ་པའི་ཐབས་མཐའ་དག་མཐར་ཕྱིན་པ། སངས་རྒྱས་ཀྱི་ས་ལ་སྐྱེ་བ་ཐ་མ་གཅིག་གིས་ཐོགས་པ་བླ་ན་མེད་པ་མངོན་པར་རྫོགས་པར་བྱང་ཆུབ་པ་མཆོག་ཐོབ་པའི་ཕྱིར་སྐྱེ་བ་གཅིག་གིས་ཐོགས་པའི་བྱང་ཆུབ་སེམས་དཔའི་ཡོན་ཏན་ཡོངས་སུ་དག་པའི་མཚན་ཉིད་བསྟན་{br}ཏོ། །ཚིགས་སུ་བཅད་པ་དགུ་པ་དང་བཅུ་པས་ནི་གཞན་གྱི་དོན་དང་། རང་གི་དོན་ལས་བརྩམས་ཏེ་མཐར་ཕྱིན་པའི་བྱང་ཆུབ་སེམས་དཔའ་དང་། དེ་བཞིན་གཤེགས་པའི་ཡོན་ཏན་ཁྱད་པར་མེད་པ་དང་། ཁྱད་པར་དང་བཅས་པ་བསྟན་ཏོ།
Other English translations
Obermiller (1931) [12]
- In such a way, among the living beings,
- Who, (in their number), are infinite like space，
- The Sage, constantly, without effort and hindrance,
- Exercises his activity for the sake of all that lives.
Takasaki (1966) [13]
- In such a way, he does always,
- With no effort and with unobstructed Wisdom,
- Bring benefits for the living beings
- Among the world, limitless like the sky.
Fuchs (2000) [14]
- Always [acting] spontaneously and without hindrance
- for sentient beings whose number is limitless as space,
- such [bodhisattvas] who possess understanding
- truly engage in the task of benefitting beings.
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.
- I follow Takasaki’s suggestion of pratividhya for MB and J prativicya.
- I follow MA samāpattisamāpannaś and DP synods ’jug la . . . snyoms par zhugs pa yin against samāpattipratipannaś in J and MB.
- I follow Takasaki’s emendation deśanārūpakāyābhyāṃ of J deśanyārūpakāyābhyāṃ.
- "Daily behaviors" (īryāpatha) refers to standing, walking, sitting, and lying down, but the Sanskrit term can also refer to the observances of a religious mendicant.
- RYC (95) says that these four are listed in the Dhāraṇīśvararājasūtra.
- DP mistakenly "The Immovable One" (mi g.yo ba).
- I follow Schmithausen’s emendation °samādhisuvyavasthitatvāt (confirmed by DP ting nge ’dzin la legs par gnas pa’i phyir) of °samādhiṣu vyavasthitatvāt in J and MA/MB.
- With Schmithausen, I follow MB °niryātasya (DP mother phyin pa) against J niṣṭhāgatasya.
- YDC (300–301) explains that bodhisattvas from the second through the seventh bhūmis are beyond all saṃsāric worlds through their prajñā but still engage in these worlds through their compassion without being tainted by them, just like a lotus growing in a pond is not tainted by its muddy ground or water. The minds of bodhisattvas on the eighth bhūmi effortlessly engage in accomplishing the welfare of beings, just like a fire naturally burns up dry firewood. They also rest continuously in a meditative equipoise in which all characteristics have subsided because they have gained mastery over nonconceptual wisdom by virtue of the fundamental change of the afflicted mind. Bodhisattvas on the tenth bhūmi effortlessly and spontaneously accomplish the maturation of sentient beings. The distant cause of this is the power of their previous aspiration prayers up through the ninth bhūmi that they may be able to effortlessly accomplish the welfare of others. The close condition is that they are free from all conceptions of characteristics. From the perspective of the world, the manner in which bodhisattvas during the subsequent attainment of the tenth bhūmi mature sentient beings is equal to that of buddhas in terms of liberating beings from saṃsāra. However, in terms of their own welfare, they are not equal to buddhas—their realization and relinquishment compared to those of buddhas is like the amount of water in a hoofprint versus the amount in the ocean because they still have certain obscurations and seeds of latent tendencies. Also, in their accomplishing the welfare of others, they are equal to buddhas in terms of their enlightened activity’s being effortless, being uninterrupted, and manifesting in all kinds of ways. However, they are not equal to buddhas in accomplishing the welfare of others in all respects because they are not able to confer the empowerment of great light rays that only buddhas can bestow.
- 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.
