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|VariationLanguage=Tibetan | |VariationLanguage=Tibetan | ||
|VariationOriginal= | |VariationOriginal=ཤེས་རབ་ལས་གཞན་དེ་དག་ནི། །<br>སྤོང་རྒྱུ་གཞན་མེད་དེ་ཡི་ཕྱིར། །<br>ཤེས་རབ་མཆོག་ཡིན་དེ་བཞི་ནི། །<br>ཐོས་པས་དེ་ཕྱིར་ཐོས་པ་མཆོག ། | ||
|VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916200 Dege, PHI, 144] | |VariationOriginalSource=[https://adarsha.dharma-treasure.org/kdbs/degetengyur/pbs/2916200 Dege, PHI, 144] | ||
|VariationTrans=Without prajñā, the other [pāramitās] do not represent<br>The causes for relinquishing these [obscurations].<br>Therefore, prajñā is the highest one, and its root<br>Is study, so study is supreme [too]. | |VariationTrans=Without prajñā, the other [pāramitās] do not represent<br>The causes for relinquishing these [obscurations].<br>Therefore, prajñā is the highest one, and its root<br>Is study, so study is supreme [too]. | ||
|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 457 <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]], 457 <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=The summarized meaning of these verses should be understood by the following nine verses. | |||
::'''With regard to the foundation, its change, | |||
::'''Its qualities, and the promotion of welfare, | |||
::'''These four aspects of the object of the wisdom | |||
::'''Of the victors as they were described, V.7 | |||
::'''The intelligent have faith in [the foundation’s] existing, | |||
::'''[Its change’s] being possible,<ref>I follow MA/MB °''śakyatva''° against J °''śaktatva''°. </ref> and its being endowed with qualities. | |||
::'''Therefore, they swiftly become suitable | |||
::'''To attain the state of a tathāgata. V.8 | |||
::'''They are full of confidence and faith, [thinking,] | |||
::'''"This inconceivable object exists, | |||
::'''Can be attained by someone like me, | |||
::'''And, once attained, possesses such qualities." V.9 | |||
::'''Thereby, bodhicitta as the receptacle | |||
::'''Of qualities such as confidence, vigor, | |||
::'''Mindfulness, dhyāna, and prajñā | |||
::'''Is present in them at all times. V.10 | |||
::'''Since that [bodhicitta] is always<ref>Following DP and C, ''tatcitta''° is to be emended to ''tannitya''°. </ref> present, | |||
::'''The children of the victors are irreversible (P134b) | |||
::''' And reach the completion | |||
::'''And purity of the pāramitā of merit. V.11 | |||
::'''Merit refers to the [first] five pāramitās, | |||
::'''Its completion is due to being nonconceptual | |||
::'''About the three aspects,<ref>As V.14 explains, these refer to the three spheres of agent, object, and action. </ref> and its purity | |||
::'''Is by virtue of the relinquishment of its antagonistic factors. V.12 | |||
::'''Generosity is the merit that arises from giving, | |||
::'''Discipline is declared to arise from discipline, | |||
::'''The pair of patience and dhyāna arises | |||
::'''From meditation, and vigor is present in all. V.13 (J117) | |||
::'''Conceptions in terms of the three spheres | |||
::'''Are asserted as the cognitive obscurations. | |||
::'''Antagonistic factors<ref>DP "conceptions" (''ram tog''). </ref> such as envy<ref>DP "miserliness" (''ser sna''). </ref> | |||
::'''Are held to be the afflictive obscurations. V.14 | |||
::'''Without prajñā, the other [pāramitās] do not represent | |||
::'''The causes for relinquishing these [obscurations]. | |||
::'''Therefore, prajñā is the highest one, and its<ref>MA/MB ''cāsyā'' instead of J ''cāsya''.</ref> root (D128b) | |||
::'''Is study, so study is supreme [too]. V.15 | |||
|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> | |||
:But, without Highest Wisdom, all the other virtues | |||
:Are not possessed of the factors for removing (both) the Obscurations. | |||
:Therefore Highest Wisdom is superior (to all), | |||
:And, as the source of it is study (of the Doctrine), | |||
:It is this study which is most important. | |||
<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> | |||
:But, without the Highest Intellect, | |||
:The other 5 cannot be the cause of their removal; | |||
:Therefore, the Highest Intellect is the supreme one of all, | |||
:And, as the source of it is the study [of this Doctrine], | |||
:It is this study that is the most important. | |||
<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> | |||
:Since apart from discriminative wisdom | |||
:there is no other cause to remove these [veils], | |||
:this discriminative wisdom is supreme. | |||
:Its ground being study, such study is supreme. | |||
}} | }} | ||
Latest revision as of 15:00, 16 September 2020
Ratnagotravibhāga Root Verse V.15
Verse V.15 Variations
एतत्प्रहाणहेतुश्च नान्यः प्रज्ञामृते ततः
श्रेष्ठा प्रज्ञा श्रुतं चास्य मूलं तस्माच्छ्रुतं परम्
श्रेष्ठा प्रज्ञा श्रुतं चास्य मूलं तस्माच्छ्रुतं परम्
E. H. Johnston as input by the University of the West.[1]
etatprahāṇahetuśca nānyaḥ prajñāmṛte tataḥ
śreṣṭhā prajñā śrutaṃ cāsya mūlaṃ tasmācchrutaṃ param
śreṣṭhā prajñā śrutaṃ cāsya mūlaṃ tasmācchrutaṃ param
E. H. Johnston as input by the University of the West.[2]
ཤེས་རབ་ལས་གཞན་དེ་དག་ནི། །
སྤོང་རྒྱུ་གཞན་མེད་དེ་ཡི་ཕྱིར། །
ཤེས་རབ་མཆོག་ཡིན་དེ་བཞི་ནི། །
ཐོས་པས་དེ་ཕྱིར་ཐོས་པ་མཆོག །
སྤོང་རྒྱུ་གཞན་མེད་དེ་ཡི་ཕྱིར། །
ཤེས་རབ་མཆོག་ཡིན་དེ་བཞི་ནི། །
ཐོས་པས་དེ་ཕྱིར་ཐོས་པ་མཆོག །
Without prajñā, the other [pāramitās] do not represent
The causes for relinquishing these [obscurations].
Therefore, prajñā is the highest one, and its root
Is study, so study is supreme [too].
The causes for relinquishing these [obscurations].
Therefore, prajñā is the highest one, and its root
Is study, so study is supreme [too].
Il n’y a que la connaissance qui puisse
Éliminer les deux voiles. C’est pourquoi La connaissance est suprême. Sa racine étant l’étude, l’étude est suprême aussi.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse V.15
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
།ཚིགས་སུ་བཅད་པ་འདི་རྣམས་ཀྱི་དོན་ནི། ཚིགས་སུ་བཅད་པ་དགུས་བཤད་པར་རིག་པར་བྱ་སྟེ། གནས་དང་དེ་ནི་གྱུར་པ་དང་། །དེ་ཡི་ཡོན་ཏན་དོན་གྲུབ་སྟེ། །རྒྱལ་བ་ཡི་ནི་མཁྱེན་{br}པའི་ཡུལ། །རྣམ་བཞི་ཇི་སྐད་བརྗོད་འདི་ལ། །བློ་ལྡན་ཡོད་དང་ནུས་ཉིད་དང་། །ཡོན་ཏན་ལྡན་པར་མོས་པས་ན། །མྱུར་དུ་དེ་བཞིན་གཤེགས་པ་ཡི། །གོ་འཕང་འཐོབ་པའི་སྐལ་ལྡན་འགྱུར། །བསམ་མི་ཁྱབ་པའི་ཡུལ་འདི་ནི། །ཡོད་དང་བདག་འདྲས་ཐོབ་ནུས་དང་། །ཐོབ་པ་འདི་འདྲའི་{br}ཡོན་ཏན་དང་། །ལྡན་ཞེས་དད་པས་མོས་པའི་ཕྱིར། །འདུན་བརྩོན་དྲན་དང་བསམ་གཏན་དང་། །ཤེས་རབ་ལ་སོགས་ཡོན་ཏན་སྣོད། །བྱང་ཆུབ་སེམས་ནི་དེ་དག་ལ། །རྟག་ཏུ་ཉེ་བར་གནས་པར་འགྱུར། །དེ་ནི་རྟག་ཏུ་ཉེར་གནས་པས། །རྒྱལ་བའི་སྲས་པོ་ཕྱིར་མི་ལྡོག །བསོད་ནམས་ཕ་རོལ་ཕྱིན་{br}རྫོགས་དང་། །ཡོངས་སུ་དག་པ་ཉིད་དུ་འགྱུར། །བསོད་ནམས་ཕ་རོལ་ཕྱིན་པ་ལྔ། །དེ་ལ་རྣམ་གསུམ་རྟོག་མེད་པས། །དེ་རྫོགས་ཡོངས་སུ་དག་པ་ནི། །དེ་ཡི་མི་མཐུན་ཕྱོགས་སྤངས་ཕྱིར། །སྦྱིན་བྱུང་བསོད་ནམས་སྦྱིན་པ་དེ། །ཚུལ་ཁྲིམས་ལས་བྱུང་ཚུལ་ཁྲིམས་ཡིན། །བཟོད་དང་བསམ་གཏན་གཉིས་དག་ནི། །{br}སྒོམ་བྱུང་བརྩོན་འགྲུས་ཀུན་ཏུ་འགྲོ། །འཁོར་གསུམ་རྣམ་པར་རྟོག་པ་གང་། །དེ་ནི་ཤེས་བྱའི་སྒྲིབ་པར་འདོད། །སེར་སྣ་ལ་སོགས་རྣམ་རྟོག་གང་། །དེ་ནི་ཉོན་མོངས་སྒྲིབ་པར་འདོད། །ཤེས་རབ་ལས་གཞན་འདི་དག་ནི། །སྤོང་རྒྱུ་གཞན་མེད་དེ་ཡི་ཕྱིར། །ཤེས་རབ་མཆོག་ཡིན་དེ་བཞི་ནི། །
ཐོས་པ་དེ་ཕྱིར་ཐོས་པ་མཆོག
Other English translations
Obermiller (1931) [10]
- But, without Highest Wisdom, all the other virtues
- Are not possessed of the factors for removing (both) the Obscurations.
- Therefore Highest Wisdom is superior (to all),
- And, as the source of it is study (of the Doctrine),
- It is this study which is most important.
Takasaki (1966) [11]
- But, without the Highest Intellect,
- The other 5 cannot be the cause of their removal;
- Therefore, the Highest Intellect is the supreme one of all,
- And, as the source of it is the study [of this Doctrine],
- It is this study that is the most important.
Fuchs (2000) [12]
- Since apart from discriminative wisdom
- there is no other cause to remove these [veils],
- this discriminative wisdom is supreme.
- Its ground being study, such study is supreme.
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 MA/MB °śakyatva° against J °śaktatva°.
- Following DP and C, tatcitta° is to be emended to tannitya°.
- As V.14 explains, these refer to the three spheres of agent, object, and action.
- DP "conceptions" (ram tog).
- DP "miserliness" (ser sna).
- MA/MB cāsyā instead of J cāsya.
- 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.
