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}}{{VerseVariation | }}{{VerseVariation | ||
|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
|VariationOriginal= | |VariationOriginal=ཇི་ལྟར་པདྨ་འདམ་སྐྱེས་དེ། །<br>མདུན་དུ་གྱུར་ན་ཡིད་དགའ་དང་། །<br>ཕྱིས་ནས་དགའ་བ་མེད་འགྱུར་བ། །<br>འདོད་ཆགས་དགའ་བ་དེ་བཞིན་ནོ། ། | ||
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2381003 Dege, PHI, 121] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2381003 Dege, PHI, 121] | ||
|VariationTrans=Just as a lotus grown from mud<br>Is so beautiful at first<br>But is no longer attractive later,<br>So is the delight of desire. | |VariationTrans=Just as a lotus grown from mud<br>Is so beautiful at first<br>But is no longer attractive later,<br>So is the delight of desire. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 402 <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]], 402 <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=依佛神力故 有彼眾妙華 <br> | |||
初榮時則愛 後萎變不愛 <br> | |||
如華依榮悴 有愛有不愛 <br> | |||
貪煩惱亦爾 初樂後不樂 <br> | |||
依佛神力故 有彼眾妙華 <br> | |||
初榮時則愛 後萎變不愛 <br> | |||
如華依榮悴 有愛有不愛 <br> | |||
貪煩惱亦爾 初樂後不樂 | |||
|VariationOriginalSource=http://cbetaonline.dila.edu.tw/en/T31n1611_p0837c04 | |||
}} | }} | ||
|EnglishCommentary=How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended? | |EnglishCommentary=How should the resemblances of these nine afflictions such as desire with the sheath of a lotus and so on be understood and how should the similarity of the tathāgata element with the image of a buddha and so on {D110a} be comprehended? | ||
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::'''Just as excrement is disagreeable,''' | ::'''Just as excrement is disagreeable,''' | ||
::'''So is desire to those free from desire.''' P13b} | ::'''So is desire to those free from desire.''' {P13b} | ||
::'''Being the causes for indulging in desire''', | ::'''Being the causes for indulging in desire''', | ||
::'''The outbursts [of the afflictions] are like excrement'''. I.137 | ::'''The outbursts [of the afflictions] are like excrement'''. I.137 | ||
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:The joy born from desire is similar to this. | :The joy born from desire is similar to this. | ||
}} | }} | ||
} |
Latest revision as of 12:20, 18 August 2020
Verse I.134 Variations
अरम्यमभवत् पश्चाद्यथा रागरतिस्तथा
aramyamabhavat paścādyathā rāgaratistathā
མདུན་དུ་གྱུར་ན་ཡིད་དགའ་དང་། །
ཕྱིས་ནས་དགའ་བ་མེད་འགྱུར་བ། །
འདོད་ཆགས་དགའ་བ་དེ་བཞིན་ནོ། །
Is so beautiful at first
But is no longer attractive later,
So is the delight of desire.
初榮時則愛 後萎變不愛
如華依榮悴 有愛有不愛
貪煩惱亦爾 初樂後不樂
依佛神力故 有彼眾妙華
初榮時則愛 後萎變不愛
如華依榮悴 有愛有不愛
貪煩惱亦爾 初樂後不樂
On se sent toujours heureux. Mais cette joie bientôt s’évanouit, Comme la joie née du désir décline aussi.
RGVV Commentary on Verse I.134
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [7]
- The water-born lotus flower
- At the first appearance causes delight,
- But later on (when it withers) it no more excites joy,
- Similar to it is the delight of sensual passion.
Takasaki (1966) [8]
- Just as the lotus flower born from the mud
- Is delightful in its first appearance,
- But later on [when it withers], it is no more attractive;
- Similar to it is the delight of Desire.
Fuchs (2000) [9]
- When a lotus [just] born from the mud
- appears to [a beholder], it delights his mind.
- Yet later it changes and becomes undelightful.
- The joy born from desire is similar to this.
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.
- DP "Just as an unknown treasure is not obtained due to its gems being obscured, so the self-arisen in people [skye la is difficult to construct] is obscured by the ground of the latent tendencies of ignorance" (ji ltar nor ni bsgribs pas na / mi shes gter mi thob pa ltar / de bzhin skye la rang byung nyid / ma rig bag chags sa yis bsgribs /).
- Against Takasaki and DP (ram par smin pa bzhin) understanding °vat in vipākavat as "like,"I follow de Jong’s suggestion of taking vipākavat as a possessive adjective relating to jñānam Thus, the nonconceptual wisdom mentioned here seems to refer to the wisdom on the last three bhūmis that emerges from the stains of the preceding seven bhūmis, just as an embryo emerges from the womb.
- DP omit "wisdom."
- DP "basic element" (khams).
- 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.
}