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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
|VariationOriginal= | |VariationOriginal=འཕོ་དང་ལྷུམས་འཇུག་བལྟམས་དང་ཡབ་ཀྱི་ཁབ་གཤེགས་དང་། །<br>དགེས་རོལ་པ་དང་དབན་པར་སྤྱོད་དང་བདུད་བཅོམ་དང་། །<br>བྱང་ཆུབ་ཆེ་བརྙེས་ཞི་བའི་གྲོང་དུ་ལམ་སྟོན་དག<br>། །བསྟན་ནས་ཐུབ་པ་སྐལ་མེད་མིག་གི་ལམ་མི་འགྱུར། | ||
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916195 Dege, PHI, 139] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916195 Dege, PHI, 139] | ||
|VariationTrans=Descending [from Tuṣita], entering into a womb, being born, arriving at his father’s palace,<br>Engaging in amorous sports, living in the forest, vanquishing Māra,<br>Attaining great awakening, and teaching the path to the city of peace—<br>Displaying [such feats], the sage does not reach the sight of those who do not thrive [through virtue]. | |VariationTrans=Descending [from Tuṣita], entering into a womb, being born, arriving at his father’s palace,<br>Engaging in amorous sports, living in the forest, vanquishing Māra,<br>Attaining great awakening, and teaching the path to the city of peace—<br>Displaying [such feats], the sage does not reach the sight of those who do not thrive [through virtue]. | ||
Revision as of 14:02, 16 September 2020
Ratnagotravibhāga Root Verse IV.57
Verse IV.57 Variations
च्युतिं गर्भाक्रान्तिं जननपितृवेश्मप्रविशनं रतिक्रीडारण्यप्रविचरणमारप्रमथनम्
महाबोधिप्राप्तिं प्रशमपुरमार्गप्रणयनं निदर्श्याधन्यानां नयनपथम् अभ्येति न मुनिः
महाबोधिप्राप्तिं प्रशमपुरमार्गप्रणयनं निदर्श्याधन्यानां नयनपथम् अभ्येति न मुनिः
E. H. Johnston as input by the University of the West.[1]
cyutiṃ garbhākrāntiṃ jananapitṛveśmapraviśanaṃ ratikrīḍāraṇyapravicaraṇamārapramathanam
mahābodhiprāptiṃ praśamapuramārgapraṇayanaṃ nidarśyādhanyānāṃ nayanapatham abhyeti na muniḥ
mahābodhiprāptiṃ praśamapuramārgapraṇayanaṃ nidarśyādhanyānāṃ nayanapatham abhyeti na muniḥ
E. H. Johnston as input by the University of the West.[2]
འཕོ་དང་ལྷུམས་འཇུག་བལྟམས་དང་ཡབ་ཀྱི་ཁབ་གཤེགས་དང་། །
དགེས་རོལ་པ་དང་དབན་པར་སྤྱོད་དང་བདུད་བཅོམ་དང་། །
བྱང་ཆུབ་ཆེ་བརྙེས་ཞི་བའི་གྲོང་དུ་ལམ་སྟོན་དག
། །བསྟན་ནས་ཐུབ་པ་སྐལ་མེད་མིག་གི་ལམ་མི་འགྱུར།
དགེས་རོལ་པ་དང་དབན་པར་སྤྱོད་དང་བདུད་བཅོམ་དང་། །
བྱང་ཆུབ་ཆེ་བརྙེས་ཞི་བའི་གྲོང་དུ་ལམ་སྟོན་དག
། །བསྟན་ནས་ཐུབ་པ་སྐལ་མེད་མིག་གི་ལམ་མི་འགྱུར།
Descending [from Tuṣita], entering into a womb, being born, arriving at his father’s palace,
Engaging in amorous sports, living in the forest, vanquishing Māra,
Attaining great awakening, and teaching the path to the city of peace—
Displaying [such feats], the sage does not reach the sight of those who do not thrive [through virtue].
Engaging in amorous sports, living in the forest, vanquishing Māra,
Attaining great awakening, and teaching the path to the city of peace—
Displaying [such feats], the sage does not reach the sight of those who do not thrive [through virtue].
- Le départ [de Tuṣita], l’entrée dans la matrice, la naissance,
- l’arrivée au palais de son père,
- Les jeux de l’amour, la quête solitaire, le triomphe sur Māra,
- L’obtention de l’Éveil le plus grand
- et l’art de guider sur la voie de la paix
- Quand il eut tout montré, le Sage disparut
- de la vue des êtres infortunés.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse IV.57
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [5]
- Manifesting the descent from Tuṣita, the entrance into the womb,
- Birth, and the arrival at bis father’s palace,
- His merry life (amongst noble women),
- His existence in solitude, the victory over the Evil One,
- The attainment of Supreme Enlightenment,
- And the teaching of the Path that leads to the city of Peace,
- The Lord is inaccessible to the eyes of the unworthy.
Takasaki (1966) [6]
- Descent from [the Tuṣita], entrance in the womb,
- Birth, and the arrival at his father's palace,
- Merry life [in the harem], wandering in solitude,
- The victory over the Evil One,
- The attainment of the Supreme Enlightenment,
- And the teaching of the Path leading to the city of Peace,
- The Buddha, though demonstrating such events,
- Does not come to the eye-sight of those who are unhappy.
Fuchs (2000) [7]
- He moves from [Tushita] and enters the womb, gets born, and goes
- to his father's palace.
- He enjoys amusement and then seeks solitude, undergoes austerity,
- and defeats all evils.
- [In Bodhgaya] he finds great enlightenment and shows the path to
- the citadel of peace.
- The Muni, having shown [these deeds}, becomes invisible to those
- of no karmic fortune.
Textual sources
Commentaries on this verse
Academic notes
- Digital Sanskrit Buddhist Canon Unicode Input
- 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.
- DP "the suitable" (skal dan).
- 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.
།མི་སྣང་བ་ལས་ནི། འཕོ་དང་ལྷུམས་འཇུག་བལྟམས་དང་ཡབ་ཀྱི་ཁབ་གཤེགས་དང་། །{br}དགྱེས་རོལ་པ་དང་དབེན་པར་སྤྱོད་དང་བདུད་བཅོམ་དང་། །བྱང་ཆུབ་ཆེ་བརྙེས་ཞི་བའི་གྲོང་ཁྱེར་ལམ་སྟོན་དག །བསྟན་ནས་ཐུབ་པ་སྐལ་མེད་མིག་གི་ལམ་མི་འགྱུར།