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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
|VariationOriginal= | |VariationOriginal=དེ་བཞིན་ཕུང་པོ་ཁམས་དབང་རྣམས། །<br>ལས་དང་ཉོན་མོངས་དག་ལ་གནས། །<br>ལས་དང་ཉོན་མོངས་ཚུལ་བཞིན་མིན། །<br>ཡིད་ལ་བྱེད་ལ་རྟག་ཏུ་གནས། ། | ||
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380995 Dege, PHI, 113] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2380995 Dege, PHI, 113] | ||
|VariationTrans=Likewise, skandhas, dhātus, and faculties<br>Rest on karma and afflictions,<br>And karma and afflictions always rest on<br> | |VariationTrans=Likewise, skandhas, dhātus, and faculties<br>Rest on karma and afflictions,<br>And karma and afflictions always rest on<br> | ||
Improper mental engagement. | Improper mental engagement. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 375 <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]], 375 <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> | ||
}}{{VerseVariation | |||
|VariationLanguage=Chinese | |||
|VariationOriginal=如是陰界根 住煩惱業中 <br> | |||
諸煩惱業等 住不善思惟 | |||
|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0832c12 | |||
}} | }} | ||
|EnglishCommentary=Now, what are the twelve verses about the topic of [the tathāgata element’s] being changeless during its phase of being impure? | |||
::'''Just as all-pervasive space''' | |||
::'''Is untainted due to its subtlety''', | |||
::'''So this [basic element] that abides everywhere''' | |||
::'''In sentient beings is untainted'''. I.52 | |||
::'''Just as the worlds everywhere''' | |||
::'''Are born and perish in space''', | |||
::'''So the faculties arise and perish''' | |||
::'''In the unconditioned basic element'''. I.53 | |||
::'''Just as space was never''' {D97b} | |||
::'''Burned before by any fires''', {P101a} | |||
::'''So this [basic element] is not consumed''' | |||
::'''By the fires of death, sickness, and aging'''. I.54 | |||
::'''Earth rests upon water, water on wind''', | |||
::'''And wind on space''', | |||
::'''[But] space does not rest on the elements''' | |||
::'''Of wind, water, or earth'''.<ref>This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.</ref> I.55 | |||
::'''Likewise, skandhas, dhātus, and faculties'''<ref>Here, the text has ''indriya'', which is always replaced by āyatana below.</ref> | |||
::'''Rest on karma and afflictions''', | |||
::'''And karma and afflictions always rest on''' | |||
::'''Improper mental engagement'''. I.56 | |||
::'''Improper mental engagement''' | |||
::''Rests on the purity of the mind''', | |||
::'''[But] this nature of the mind does not rest''' | |||
::''On any of these phenomena'''. I.57 | |||
::'''The skandhas, āyatanas, and dhātus''' | |||
::'''Should be understood as being like the element of earth'''. | |||
::'''The karma and afflictions of living beings''' | |||
::'''Should be understood as resembling the element of water'''. I.58 {J43} | |||
::'''Improper mental engagement''' | |||
::'''Is to be known as being like the element of wind'''. | |||
::'''Being without root and not resting [on anything]''', | |||
::'''[Mind’s] nature is similar to space'''. I.59 | |||
::'''Improper mental engagement''' | |||
::'''Rests on the nature of the mind''', | |||
::'''And improper mental engagement''' | |||
::'''Produces karma and afflictions'''. I.60 | |||
::'''Skandhas, āyatanas, and dhātus''' | |||
::'''Arise and disappear''' | |||
::'''From water-like karma and afflictions''', | |||
::'''Just as the evolution and dissolution of the [world]'''. I.61 | |||
::'''Lacking causes and conditions''', | |||
::'''Lacking aggregation, and lacking''' | |||
::''Arising, ceasing, and abiding''', | |||
::''The nature of the mind resembles space'''. I.62 | |||
::'''The luminous nature of the mind''' | |||
::'''Is completely unchanging, just like space'''. | |||
::'''It is not<ref>Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative). </ref> afflicted by adventitious stains''', | |||
::'''Such as desire, born from false imagination'''. I.63 | |||
|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 a similar manner the elements of life (classified into) groups, | |||
:component elements, and bases of cognition | |||
:Have their foundation in the Biotic Force and Desire, | |||
:And the latter (two) are always supported | |||
:By the naive appreciation (of existence). | |||
<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> | |||
:Similarly all the component elements [of Phenomenal Life] | |||
:Have their foundation in the Active Force and Defilements, | |||
:And the Active Force and Defilements exist always | |||
:On the basis of the Irrational Thought. | |||
<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> | |||
:Likewise skandhas, elements, and senses | |||
:are based upon karma and mental poisons. | |||
:Karma and poisons are always based | |||
:upon improper conceptual activity. | |||
}} | }} |
Latest revision as of 12:08, 18 August 2020
Verse I.56 Variations
कर्मक्लेशाः सदायोनिमनस्कारप्रतिष्ठिताः
karmakleśāḥ sadāyonimanaskārapratiṣṭhitāḥ
ལས་དང་ཉོན་མོངས་དག་ལ་གནས། །
ལས་དང་ཉོན་མོངས་ཚུལ་བཞིན་མིན། །
ཡིད་ལ་བྱེད་ལ་རྟག་ཏུ་གནས། །
Rest on karma and afflictions,
And karma and afflictions always rest on
Improper mental engagement.
Reposent sur les actes et les affections ; Les actes et les affections reposent Toujours sur les activités erronées du mental.
RGVV Commentary on Verse I.56
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [6]
- In a similar manner the elements of life (classified into) groups,
- component elements, and bases of cognition
- Have their foundation in the Biotic Force and Desire,
- And the latter (two) are always supported
- By the naive appreciation (of existence).
Takasaki (1966) [7]
- Similarly all the component elements [of Phenomenal Life]
- Have their foundation in the Active Force and Defilements,
- And the Active Force and Defilements exist always
- On the basis of the Irrational Thought.
Fuchs (2000) [8]
- Likewise skandhas, elements, and senses
- are based upon karma and mental poisons.
- Karma and poisons are always based
- upon improper conceptual activity.
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.
- This refers to the ancient Indian cosmological model of worlds arising in space due to the four elemental spheres of wind, fire, water, and earth being stacked up in that order and thus supporting the upper spheres. As VT (fol. 13r1) confirms, the element of fire is not mentioned among the four elements in this text because fire is used to illustrate sickness, aging, and death, which destroy one’s prior state of existence.
- Here, the text has indriya, which is always replaced by āyatana below.
- Given the example of space’s being completely unaffected by what arises and ceases in it, I follow DP’s negative before "afflicted" (the Sanskrit and C lack this negative).
- 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.