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|VariationOriginal= | |VariationOriginal=གང་ཞིག་བྱང་ཆུབ་དོན་དུ་གཉེར་བས་གསེར་ཞིང་ནོར་བུས་སྤྲས་པ་ནི། །<br>སངས་རྒྱས་ཞིང་རྡུལ་མཉམ་པ་ཉིན་རེ་ཆོས་རྒྱལ་རྣམས་ལ་རྟག་འབུལ་ན། །<br>གཞན་གང་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་ཐོས་ནས་ཀྱང་ནི་མོས་ན་འདི། །<br>སྦྱིན་པ་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། ། | ||
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916199 Dege, PHI, 143] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916199 Dege, PHI, 143] | ||
|VariationTrans=Suppose some who strive for awakening were constantly to offer golden realms adorned with jewels,<br>Equal [in number] to the particles in [all] buddha realms, to the lords of dharma always, day after day,<br>While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have faith in it—<br>The latter would attain far more merit than the virtue arising from such generosity. | |VariationTrans=Suppose some who strive for awakening were constantly to offer golden realms adorned with jewels,<br>Equal [in number] to the particles in [all] buddha realms, to the lords of dharma always, day after day,<br>While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have faith in it—<br>The latter would attain far more merit than the virtue arising from such generosity. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 455 <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]], 455 <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=Hereafter, [there follow] six verses on the benefit of the faith of those who have trust in these four points<ref>I follow VT (fol. 16v7) ''caturṣu sthāneṣv'' (supported by DP and C) instead of just ''sthāneṣv''. These four points are vajra points 4 through 7—the tathāgata heart, awakening, its qualities, and its activity. </ref> as they have been described. | |||
::'''The buddha element, buddha awakening, | |||
::'''The buddha attributes, and buddha activity, | |||
::'''Being the sphere of the guides [alone], | |||
::'''Are inconceivable even for pure sentient beings.<ref>DP "those with pure minds" (''dagga pa’i seems'').</ref> V.1 | |||
::'''The intelligent whose minds<ref> Instead of °''buddhi'', DP read "buddha qualities" (''snags rgyas yon tan'') in the next line. </ref> have faith in this object of the victors | |||
::'''Become the vessels for the collection of qualities. | |||
::'''Through possessing the desire for these inconceivable qualities, | |||
::'''They outshine the attainment of merit of all sentient beings. V.2 | |||
::'''Suppose some who strive for awakening were constantly to offer golden realms adorned with jewels, | |||
::'''Equal [in number] to the particles in [all] buddha realms, to the lords of dharma always, day after day, P134a) | |||
::'''While some others were to hear [just] one word of this [dharma]<ref>VT (fol. 16v7) glosses "this" as "the discussion of the doctrine that explicitly speaks of the buddha element and so on."</ref> and, upon hearing it, would have faith in it— | |||
::'''The latter would attain far more merit than the virtue arising from such generosity. V.3 | |||
::'''Suppose some intelligent ones who desire unsurpassable wakening | |||
::'''Were to effortlessly maintain immaculate discipline with body, speech, and mind for many eons, | |||
::'''While some others were to hear [just] one word of this [dharma] | |||
(D128a) and, upon hearing it, would have faith in it— | |||
::'''The latter would attain far more merit than the virtue arising from such discipline. V.4 | |||
::'''Suppose some were absorbed here in the dhyānas that extinguish the fire of the afflictions in the three realms of existence | |||
::'''And would arrive at the perfection of the [meditative] states of the gods and Brahmā,<ref>"The meditative states of the gods"refers to the four dhyānas and the four formless absorptions, while the four brahmāvihāras are the four immeasurables of love, compassion, rejoicing, and equanimity that lead to rebirth as the god Mahābrahmā. </ref> thus possessing the immutable means for perfect awakening,<ref>With Schmithausen, I follow MB and J ''saṃbodhyupāyācyutaḥ'' (supported by DP ''rdzogs pa’i byang chub ’pho med thabs bsgoms la'') against MA ''saṃbodhyupāyāc cyutaḥ'', whose meaning is also found in C. </ref> | |||
::'''While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have confidence in it— | |||
::'''The latter would attain far more merit than the virtue arising from such dhyānas. V.5 (J116) | |||
::'''Since generosity just leads to wealth, | |||
::'''Discipline [just leads to] heaven, and meditation [just] relinquishes | |||
the afflictions, | |||
::'''While prajñā eliminates all afflictive and cognitive [obscurations], | |||
::'''It is supreme, and its cause is to study this [dharma]. V.6 | |||
|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> | |||
:One, being desirous to attain Enlightenment, | |||
:And possessed of gold and jewels | |||
:Equal in number to the sands in all the worlds of the Buddhas, | |||
:Daily offers them to the Lord of the Doctrine; | |||
:Another, if he hears but one word (of this Teaching) | |||
:And through this attains faith, will reap merit | |||
:Greater than that of such an offering. | |||
<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> | |||
:Suppose there were one who, being anxious to obtain the Enlightenment, | |||
:Would offer golden lands, constructed by jewels | |||
:As innumerable as the sands in the Buddha's lands, | |||
:To the Lord of Doctrine, always, day after day; | |||
:Another if he hear but one word of this teaching, | |||
:After hearing of it, would have faith in this Doctrine; | |||
:The latter would reap merits far more than the merits of an offering. | |||
<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> | |||
:Someone striving for enlightenment may turn to the Dharma kings, | |||
::offering golden fields adorned with gems | |||
:of equal [number] to the atoms in the buddhafields, and may | |||
::continue doing so every day. | |||
:Another may just hear a word of this, and upon hearing it become | |||
::filled with devotion. | |||
:He will attain merits far greater and more manifold than the virtue | |||
::sprung from this practice of giving. | |||
}} | }} | ||
Latest revision as of 14:02, 16 September 2020
Ratnagotravibhāga Root Verse V.3
Verse V.3 Variations
यो दद्यान्मणिसंस्कृतानि कनकक्षेत्राणि बोध्यर्थिको
बुद्धक्षेत्ररजःसमान्यहरहो धर्मेश्वरेभ्यः सदा
यश्चान्यः शृणुयादितः पदमपि श्रुत्वाधिमुच्येदयं
तस्माद्दानमयाच्छुंभाद्बहुतरं पुण्यं समासादयेत्
बुद्धक्षेत्ररजःसमान्यहरहो धर्मेश्वरेभ्यः सदा
यश्चान्यः शृणुयादितः पदमपि श्रुत्वाधिमुच्येदयं
तस्माद्दानमयाच्छुंभाद्बहुतरं पुण्यं समासादयेत्
E. H. Johnston as input by the University of the West.[1]
yo dadyānmaṇisaṃskṛtāni kanakakṣetrāṇi bodhyarthiko
buddhakṣetrarajaḥsamānyaharaho dharmeśvarebhyaḥ sadā
yaścānyaḥ śṛṇuyāditaḥ padamapi śrutvādhimucyedayaṃ
tasmāddānamayācchuṃbhādbahutaraṃ puṇyaṃ samāsādayet
buddhakṣetrarajaḥsamānyaharaho dharmeśvarebhyaḥ sadā
yaścānyaḥ śṛṇuyāditaḥ padamapi śrutvādhimucyedayaṃ
tasmāddānamayācchuṃbhādbahutaraṃ puṇyaṃ samāsādayet
E. H. Johnston as input by the University of the West.[2]
གང་ཞིག་བྱང་ཆུབ་དོན་དུ་གཉེར་བས་གསེར་ཞིང་ནོར་བུས་སྤྲས་པ་ནི། །
སངས་རྒྱས་ཞིང་རྡུལ་མཉམ་པ་ཉིན་རེ་ཆོས་རྒྱལ་རྣམས་ལ་རྟག་འབུལ་ན། །
གཞན་གང་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་ཐོས་ནས་ཀྱང་ནི་མོས་ན་འདི། །
སྦྱིན་པ་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། །
སངས་རྒྱས་ཞིང་རྡུལ་མཉམ་པ་ཉིན་རེ་ཆོས་རྒྱལ་རྣམས་ལ་རྟག་འབུལ་ན། །
གཞན་གང་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་ཐོས་ནས་ཀྱང་ནི་མོས་ན་འདི། །
སྦྱིན་པ་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། །
Suppose some who strive for awakening were constantly to offer golden realms adorned with jewels,
Equal [in number] to the particles in [all] buddha realms, to the lords of dharma always, day after day,
While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have faith in it—
The latter would attain far more merit than the virtue arising from such generosity.
Equal [in number] to the particles in [all] buddha realms, to the lords of dharma always, day after day,
While some others were to hear [just] one word of this [dharma] and, upon hearing it, would have faith in it—
The latter would attain far more merit than the virtue arising from such generosity.
Imaginez un être attiré par l’Éveil qui offrirait constamment
aux souverains du Dharma, Jour après jour, des champs d’or incrustés de joyaux en nombre égal aux atomes de tous les champs de bouddhas. Imaginez maintenant un autre être qui n’aurait entendu qu’un seul mot [du présent traité] et qu’en l’entendant il y ait cru Cet être en tirera beaucoup plus de mérites qu’on en tirera de la vertu de générosité [ci-dessus évoquée].
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse V.3
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
།།འདི་མན་ཆད་ནི་ཇི་སྐད་བསྒྲགས་པའི་གནས་བཞི་པོ་འདི་དག་ཉིད་ལ་ལྷག་པར་མོས་པ་རྣམས་ཀྱི་ལྷག་པར་མོས་པའི་ཕན་ཡོན་གྱི་ཚིགས་སུ་བཅད་པ་དྲུག་གོ། །སངས་རྒྱས་{br}ཁམས་དང་སངས་རྒྱས་བྱང་ཆུབ་དང་། །སངས་རྒྱས་ཆོས་དང་སངས་རྒྱས་ཕྲིན་ལས་ཏེ། །དག་པའི་སེམས་ཀྱིས་ཀྱང་ནི་བསམ་བྱ་མིན། །འདི་ནི་འདྲེན་པ་རྣམས་ཀྱི་སྤྱོད་ཡུལ་ཡིན། །བློ་ལྡན་རྒྱལ་བའི་ཡུལ་འདི་ལ་མོས་པ། །སངས་རྒྱས་ཡོན་ཏན་ཚོགས་ཀྱི་སྣོད་གྱུར་ཏེ། །བསམ་{br}མེད་ཡོན་ཏན་ཚོགས་ལ་མངོན་དགའ་བས། །སེམས་ཅན་ཀུན་གྱི་བསོད་ནམས་ཟིལ་གྱིས་གནོན། །གང་ཞིག་བྱང་ཆུབ་དོན་དུ་གཉེར་བས་གསེར་བཞིན་ནོར་བུས་སྤྲས་པ་ནི། །སངས་རྒྱས་ཞིང་རྡུལ་མཉམ་པ་ཉིན་རེ་ཆོས་རྒྱལ་ཉིད་ལ་རྟག་འབུལ་བ། །གཞན་གང་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་{br}ཐོག་ནས་ཀྱང་ནི་མོས་ན་འདི། །སྦྱིན་པ་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། །བློ་ལྡན་གང་ཞིག་བླ་མེད་བྱང་ཆུབ་འདོད་པས་བསྐལ་པ་དུ་མར་ཡང་། །ལུས་ངག་ཡིད་ཀྱི་འབད་པ་མེད་པར་ཚུལ་ཁྲིམས་དྲི་མེད་སྲུང་བྱེད་ལ། །གཞན་དག་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་ཐོས་
ནས་ཀྱང་ནི་མོས་ན་འདི། །ཚུལ་ཁྲིམས་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། །གང་ཞིག་འདི་ན་སྲིད་པ་གསུམ་གྱི་ཉོན་མོངས་མེ་འཇོམས་བསམ་གཏན་ནི། །ལྷ་དང་ཚངས་གནས་མཐར་སོན་རྫོགས་པའི་བྱང་ཆུབ་འཕོ་མེད་ཐབས་{br}བསྒོམས་ལ། །གཞན་གང་འདི་ལས་ཚིག་ཙམ་ཐོས་ཤིང་ཐོས་ནས་ཀྱང་ནི་མོས་ན་འདི། །བསམ་གཏན་ལས་བྱུང་དགེ་བ་དེ་ལས་བསོད་ནམས་ཆེས་མང་ཐོབ་པར་འགྱུར། །གང་ཞིག་སྦྱིན་པས་ལོངས་སྤྱོད་དག་ནི་སྒྲུབ་བྱེད་ཅིང་། །ཁྲིམས་ཀྱིས་མཐོ་རིས་བསྒོམས་པས་ཉོན་མོངས་སྤོང་བྱེད་{br}ལ། །ཤེས་རབ་ཉོན་མོངས་ཤེས་བྱ་ཀུན་སྤོང་དེ་ཡི་ཕྱིར། །འདི་མཆོག་ཉིད་དེ་དེ་ཡི་རྒྱུ་ནི་འདི་ཐོས་ཡིན།
Other English translations
Obermiller (1931) [10]
- One, being desirous to attain Enlightenment,
- And possessed of gold and jewels
- Equal in number to the sands in all the worlds of the Buddhas,
- Daily offers them to the Lord of the Doctrine;
- Another, if he hears but one word (of this Teaching)
- And through this attains faith, will reap merit
- Greater than that of such an offering.
Takasaki (1966) [11]
- Suppose there were one who, being anxious to obtain the Enlightenment,
- Would offer golden lands, constructed by jewels
- As innumerable as the sands in the Buddha's lands,
- To the Lord of Doctrine, always, day after day;
- Another if he hear but one word of this teaching,
- After hearing of it, would have faith in this Doctrine;
- The latter would reap merits far more than the merits of an offering.
Fuchs (2000) [12]
- Someone striving for enlightenment may turn to the Dharma kings,
- offering golden fields adorned with gems
- of equal [number] to the atoms in the buddhafields, and may
- continue doing so every day.
- Another may just hear a word of this, and upon hearing it become
- filled with devotion.
- He will attain merits far greater and more manifold than the virtue
- sprung from this practice of giving.
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.
- I follow VT (fol. 16v7) caturṣu sthāneṣv (supported by DP and C) instead of just sthāneṣv. These four points are vajra points 4 through 7—the tathāgata heart, awakening, its qualities, and its activity.
- DP "those with pure minds" (dagga pa’i seems).
- Instead of °buddhi, DP read "buddha qualities" (snags rgyas yon tan) in the next line.
- VT (fol. 16v7) glosses "this" as "the discussion of the doctrine that explicitly speaks of the buddha element and so on."
- "The meditative states of the gods"refers to the four dhyānas and the four formless absorptions, while the four brahmāvihāras are the four immeasurables of love, compassion, rejoicing, and equanimity that lead to rebirth as the god Mahābrahmā.
- With Schmithausen, I follow MB and J saṃbodhyupāyācyutaḥ (supported by DP rdzogs pa’i byang chub ’pho med thabs bsgoms la) against MA saṃbodhyupāyāc cyutaḥ, whose meaning is also found in C.
- 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.
