Verse IV.51

Latest revision as of 14:00, 16 September 2020

Ratnagotravibhāga Root Verse IV.51

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.^[1]

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.^[2]

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 ^[3]

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

Tibetan
English
Sanskrit
Chinese

Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary

།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།

Other English translations

Obermiller (1931) ^[7]

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) ^[8]

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) ^[9]

"[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!"

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.
According to VT (fol. 16v1), "five kinds"refers to the six kinds of beings of saṃsāra except the gods.
I follow VT °śraddhānusārādyā, which accords with de Jong’s suggestion °śraddhānusārād (as per DP dad pa’i rjes ’brangs nas), against °śraddhānumānyād in MA/MB and J.
VT (fol. 16v1) adds that, through such discrimination, those with prajñā do not cling to any powerful states among gods and humans.
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.

[1] Digital Sanskrit Buddhist Canon Unicode Input

[2] Digital Sanskrit Buddhist Canon Unicode Input

[3] 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.

[4] According to VT (fol. 16v1), "five kinds"refers to the six kinds of beings of saṃsāra except the gods.

[5] I follow VT °śraddhānusārādyā, which accords with de Jong’s suggestion °śraddhānusārād (as per DP dad pa’i rjes ’brangs nas), against °śraddhānumānyād in MA/MB and J.

[6] VT (fol. 16v1) adds that, through such discrimination, those with prajñā do not cling to any powerful states among gods and humans.

[7] Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.

[8] 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.

[9] 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.

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@@ Line 11: / Line 11: @@
 }}{{VerseVariation
 |VariationLanguage=Tibetan
-|VariationOriginal=།ལྷ་ལ་འཆི་འཕོ་མི་ལ་ཡོངས་ཚོལ་སྡུག་བསྔལ་ཞེས་བྱར་རྟོགས་པའི་ཕྱིར།<br>།ཤེས་རབ་ལྡན་པ་ལྷ་མིའི་དབང་ཕྱུག་མཆོག་ལའང་མངོན་པར་འདོད་མེད་དེ།<br>།ཤེས་རབ་དང་ནི་དེ་བཞིན་གཤེགས་པའི་གསུང་རབ་དད་པའི་རྗེས་འབྲངས་ལ།<br>།འདི་ནི་སྡུག་བསྔལ་འདི་རྒྱུ་འདི་ནི་འགོག་ཅེས་ཤེས་པས་མཐོང་ཕྱིར་རོ།
+|VariationOriginal=ལྷ་ལ་འཆི་འཕོ་མི་ལ་ཡོངས་ཚོལ་སྡུག་བསྔལ་ཞེས་བྱར་རྟོགས་པའི་ཕྱིར། །<br>ཤེས་རབ་ལྡན་པ་ལྷ་མིའི་དབང་ཕྱུག་མཆོག་ལའང་མངོན་པར་འདོད་མེད་དེ། །<br>ཤེས་རབ་དང་ནི་དེ་བཞིན་གཤེགས་པའི་གསུང་རབ་དད་པའི་རྗེས་འབྲངས་ལ། །<br>འདི་ནི་སྡུག་བསྔལ་འདི་རྒྱུ་འདི་ནི་འགོག་ཅེས་ཤེས་པས་མཐོང་ཕྱིར་རོ། །
 |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916194 Dege, PHI, 138]
 |VariationTrans=Since they realize that the suffering of gods is dying and the suffering of humans is searching [for objects of desire],<br>Those with prajñā do not even crave for the supreme powerful states among gods and humans.<br>For through their prajñā and by virtue of following their confidence in the Tathāgata’s words,<br>They discriminate with wisdom, "This is suffering, this is [its] cause, and this is [its] cessation."
 |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 446 <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=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'''.<ref>According to VT (fol. 16v1), "five kinds"refers to the six kinds of beings of saṃsāra except the gods.</ref>
+::'''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<ref>I follow VT °''śraddhānusārādyā'', which accords with de Jong’s suggestion °''śraddhānusārād'' (as per DP ''dad pa’i rjes ’brangs nas''), against °''śraddhānumānyād'' in MA/MB and J. </ref> in the Tathāgata’s words,'''
+::'''They discriminate with wisdom, "This is suffering, this is [its] cause, and this is [its] cessation."'''<ref>VT (fol. 16v1) adds that, through such discrimination, those with prajñā do not cling to any powerful states among gods and humans.</ref> 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
+|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>
+: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."
+<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>
+: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".
+<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>
+:"[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!"
 }}