Verse IV.51

Ratnagotravibhāga Root Verse IV.51

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Verse IV.51 Variations

देवेषु च्युतिदुःखम् इत्य् अवगमात् पर्येष्टिदुःखं नृषु प्राज्ञा नाभिलषन्ति देवमनुजेष्व् ऐश्वर्यम् अप्य् उत्तमम्
प्रज्ञायाश् च तथागतप्रवचनश्रद्धानुमान्याद् इदं दुःखं हेतुर् अयं निरोध इति च ज्ञानेन संप्रेक्षणात्

E. H. Johnston as input by the University of the West.

deveṣu cyutiduḥkham ity avagamāt paryeṣṭiduḥkhaṃ nṛṣu prājñā nābhilaṣanti devamanujeṣv aiśvaryam apy uttamam
prajñāyāś ca tathāgatapravacanaśraddhānumānyād idaṃ duḥkhaṃ hetur ayaṃ nirodha iti ca jñānena saṃprekṣaṇāt

E. H. Johnston as input by the University of the West.

ལྷ་ལ་འཆི་འཕོ་མི་ལ་ཡོངས་ཚོལ་སྡུག་བསྔལ་ཞེས་བྱར་རྟོགས་པའི་ཕྱིར། །
ཤེས་རབ་ལྡན་པ་ལྷ་མིའི་དབང་ཕྱུག་མཆོག་ལའང་མངོན་པར་འདོད་མེད་དེ། །
ཤེས་རབ་དང་ནི་དེ་བཞིན་གཤེགས་པའི་གསུང་རབ་དད་པའི་རྗེས་འབྲངས་ལ། །
འདི་ནི་སྡུག་བསྔལ་འདི་རྒྱུ་འདི་ནི་འགོག་ཅེས་ཤེས་པས་མཐོང་ཕྱིར་རོ། །

Dege, PHI, 138

Since they realize that the suffering of gods is dying and the suffering of humans is searching [for objects of desire],
Those with prajñā do not even crave for the supreme powerful states among gods and humans.
For through their prajñā and by virtue of following their confidence in the Tathāgata’s words,
They discriminate with wisdom, "This is suffering, this is [its] cause, and this is [its] cessation."

When the Clouds Part, Brunnhölzl, 446

Comme ils ont compris que les dieux souffraient de la déchéance

[qui suit leur mort] et les hommes de la quête effrénée [du plaisir], Les sages n’aspirent pas aux suprêmes pouvoirs des dieux et des hommes. Grâce à la connaissance supérieure et aux paroles du Tathāgata qu’ils ont suivies avec foi, Ils voient avec sagesse que « ceci est la souffrance, cela en est la cause, et cela la cessation ».

Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse IV.51

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།སྡུག་བསྔལ་གྱི་མེ་རབ་ཏུ་{br}འཇིལ་བ་ལས་ནི། འཁོར་བའི་སྐྱེ་འཆི་ཐོག་མཐའ་མེད་དེར་འགྲོ་བའི་ལམ་ནི་རྣམ་པ་ལྔ། །མི་གཙང་བ་ལ་དྲི་ཞིམ་མེད་བཞིན་འགྲོ་ལྔ་དག་ལ་བདེ་བ་མེད། །དེའི་སྡུག་རྟག་ཏུ་མི་མཚོན་ཁ་བ་རྒྱ་ཚ་ལ་སོགས་རེག་སྐྱེས་བཞིན། །ཐུགས་རྗེའི་སྤྲིན་ལས་དམ་ཆོས་ཆར་ཆེན་དེ་རབ་ཞི་བྱེད་རབ་ཏུ་{br}འབེབས། །ལྷ་ལ་འཆི་འཕོ་མི་ལ་ཡོངས་ཚོལ་སྡུག་བསྔལ་ཞེས་བྱ་རྟོགས་པའི་ཕྱིར། །ཤེས་རབ་ལྡན་པ་ལྷ་མིའི་དབང་ཕྱུག་མཆོག་ལའང་མངོན་པར་འདོད་མེད་དེ། །ཤེས་རབ་དང་ནི་དེ་བཞིན་གཤེགས་པའི་གསུང་རབ་དད་པའི་རྗེས་འབྲངས་ནས། །འདི་ནི་སྡུག་བསྔལ་འདིས་{br}རྒྱུ་འདི་ནི་འགོག་ཅེས་ཤེས་པས་མཐོང་ཕྱིར་རོ། །ནད་ནི་ཤེས་བྱ་ནད་ཀྱི་རྒྱུ་ནི་སྤང་བྱ་ལ། །བདེར་གནས་ཐོབ་བྱ་སྨན་ནི་བསྟེན་པར་བྱ་བ་ལྟར། །སྡུག་བསྔལ་རྒྱུ་དང་དེ་འགོག་པ་དང་དེ་བཞིན་ལམ། །ཤེས་བྱ་སྤང་བྱ་རིག་པར་བྱ་ཞིང་བསྟེན་པར་བྱ།

As for [buddha activity’s] pacifying the fire of suffering:

Saṃsāra means to be born and to die without beginning and end, and in this ongoing cycling, there are five kinds of paths.

In these five kinds of pathways, there is no happiness, just as there is no sweet scent in excrement.

The suffering in it is constant and as if produced from contact with fire, weapons, ice, salt, and so on.

In order to pacify this [suffering], the cloud of compassion showers down the great rain of the genuine dharma. IV.50

Since they realize that the suffering of gods is dying and the suffering of humans is searching [for objects of desire],

Those with prajñā do not even crave for the supreme powerful states among gods and humans.

For through their prajñā and by virtue of following their confidence in the Tathāgata’s words,

They discriminate with wisdom, "This is suffering, this is [its] cause, and this is [its] cessation." IV.51

Just as a disease is to be known, the cause of the disease is to be relinquished,

The state of well-being is to be attained, and medicine is to be relied upon,

Suffering, its cause, its cessation, and likewise the path, respectively,

Are to be known, to be relinquished, to be reached, and to be relied upon. IV.52

duḥkhāgnipraśamane /

saṃsāro ’navarāgrajātimaraṇas tatsaṃsṛtau pañcadhā mārgaḥ pañcavidhe ca vartmani sukhaṃ

noccārasaugandhyavat /

tad duḥkhaṃ dhruvam agniśastraśiśirakṣārādisaṃsparśajaṃ tacchāntyai ca sṛjan

kṛpājaladharaḥ saddharmavarṣaṃ mahat // 50 //

deveṣu cyutiduḥkham ity avagamāt paryeṣṭiduḥkhaṃ nṛṣu prājñā nābhilaṣanti devamanujeṣv

aiśvaryam apy uttamam /

prajñāyāś ca tathāgatapravacanaśraddhānumānyād idaṃ duḥkhaṃ hetur ayaṃ nirodha iti ca

jñānena saṃprekṣaṇāt // 51 //

vyādhir jñeyo vyādhihetuḥ praheyaḥ svāsthyaṃ prāpyaṃ bheṣajaṃ sevyam evam /

duḥkhaṃ hetus tannirodho ’tha mārgo jñeyaṃ heyaḥ sparśitavyo niṣevyaḥ // 52 //

No Chinese commentary defined.

Other English translations

Obermiller (1931)

With the gods,一transmigration, and with men一

The constant search of objects of desire—,

This is suffering; having come to this conviction,

Even the highest of gods and men,

Grown wise, will have no desires;

Guided by wisdom and by the Word of the Buddha,

They perceive: "This is suffering, this its cause,

And this is its extinction."

Takasaki (1966)

Having known that the transmigration [from heaven]

Is the suffering among gods, and, for the human beings,

The searching for the objects of desire is the suffering,

The Wise men never seek for the best glory among gods and men;

It is because of their Transcendental Intellect,

Because of their following the faith in the Buddha's words,

And [consequently], because of their realizing analytically,

"This is suffering, this is its cause, and this is its extinction".

Fuchs (2000)

"[Even] gods have the suffering of death and transmigration, and

man suffers from desperate strife!" Realizing this,

those endowed with discriminative wisdom have no desire for even

the highest [state] of a lord of humans or gods.

There is wisdom [from the past] and they faithfully follow the

sublime words of the Tathagata,

so insight makes them see: "This is suffering! This is its cause! A n d

this is cessation of misery!"

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