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:it was then taught: "The element is present," | :it was then taught: "The element is present," | ||
:so that the five evils would be abandoned. | :so that the five evils would be abandoned. | ||
|AcademicNotes=<big>'''Notes On the Gloss of the Title of the Text in this Verse:'''</big> | |||
{{AcademicNote | |||
|person=Obermiller, E. | |||
|source=[[The Uttaratantra of Maitreya]], [[Obermiller, E.|Obermiller]], p. 368, nt. 3 | |||
|content=Or "the latest Teaching" (Uttaratantra = the Scripture of the latest period).}} | |||
{{AcademicNote | |||
|person=Jikido Takasaki | |||
|source=[[A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism]], [[Takasaki, Jikido|Takasaki]], pp. 306-307, nt. 18 | |||
|content=''uttara tantra'', T. ''bla-maḥi rgyud''. This is the word which gives | |||
this work its title. Here the term ''tantra''... has nothing to do with Tantric Buddhism. The meaning is simply ' doctrine ' or ' philosophy '. Significance lies more in the word ' ''uttara'' ' than in ' ''tantra'' ' since by the term ' ''uttara'' ', the author of the ''Ratna'' declared his aim and the position of this theory in the currency of Buddhist philosophy. In one sense, this theory is opposite to that of ' ''pūrva'' ', by which is | |||
meant here clearly the doctrine of the ''Prajñāpāramitā'' and of the ''Mūlamadhyamaka'', since the ' former ' one emphasizes ' ''śūnyatā'' ', i.e. unreality of things, while this ' ''latter'' ' one emphasizes ' ''astitva'' ' of ''buddhadhātu''. In another sense, however, this doctrine is not against the former, but a real successor of the former, as being the ' answer '—giver to the problem which has never been explained ' before '; in other words, as we had already known by previous passages, this ' ''buddhadhātvastivāda'' ' is a synthetic ''śūnyavāda'' of ''śūnya'' and ''aśūnya'', and hence it is the ' ''ultimate'' '. T. ' ''bla-ma'' ' shows this sense.}} | |||
{{AcademicNote | |||
|person=Karl Brunnhölzl | |||
|source=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], pp. 1092-1093, nt. 1394 | |||
|content=Skt. ''tantre punar ihottare''. As mentioned before, this phrase uses the title of the present text (''Uttaratantra'') in the sense of the teachings on buddha nature being the latest and also highest teachings of the Buddha. VT (fol. 14r1–2) glosses this phrase as "latest text" or "latest section" (''uttaragrantha'').}} | |||
}} | }} |
Revision as of 09:20, 17 May 2019
Verse I.160 Variations
पञ्चदोषप्रहाणाय धात्वस्तित्वं प्रकाशितम्
pañcadoṣaprahāṇāya dhātvastitvaṃ prakāśitam
།སླར་ཡང་བླ་མའི་རྒྱུད་འདིར་ནི།
།ཉེས་པ་ལྔ་དག་སྤང་བའི་ཕྱིར།
།ཁམས་ཡོད་ཉིད་ཅེས་བསྟན་པ་ཡིན།
But later in this ultimate continuum here
It is explained that the basic element exists
In order to relinquish the five flaws.
La Continuité suprême enseigne La présence de l’Élément spirituel Pour éliminer les cinq défauts.
RGVV Commentary on Verse I.160
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Sanskrit
Chinese
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Obermiller (1931) [3]
- So has it been ascertained before.
- Then, subsequently, in this Highest of Teachings,
- In order to remove the 5 kinds of defects (in a living being),
- It is shown that the Essence of the Buddha exists.
Takasaki (1966) [4]
- So has it been ascertained 'before';
- But now, in this 'ultimate' Doctrine,
- In order to remove the 5 defects [caused by the previous teaching],
- It is shown that the Essence of the Buddha exists.
Fuchs (2000) [5]
- For the time being it was thus expounded.
- Additionally in this unsurpassable continuity
- it was then taught: "The element is present,"
- so that the five evils would be abandoned.
Textual sources
Commentaries on this verse
Academic notes
Notes On the Gloss of the Title of the Text in this Verse:
Obermiller, E.
Or "the latest Teaching" (Uttaratantra = the Scripture of the latest period).
Jikido Takasaki
uttara tantra, T. bla-maḥi rgyud. This is the word which gives this work its title. Here the term tantra... has nothing to do with Tantric Buddhism. The meaning is simply ' doctrine ' or ' philosophy '. Significance lies more in the word ' uttara ' than in ' tantra ' since by the term ' uttara ', the author of the Ratna declared his aim and the position of this theory in the currency of Buddhist philosophy. In one sense, this theory is opposite to that of ' pūrva ', by which is meant here clearly the doctrine of the Prajñāpāramitā and of the Mūlamadhyamaka, since the ' former ' one emphasizes ' śūnyatā ', i.e. unreality of things, while this ' latter ' one emphasizes ' astitva ' of buddhadhātu. In another sense, however, this doctrine is not against the former, but a real successor of the former, as being the ' answer '—giver to the problem which has never been explained ' before '; in other words, as we had already known by previous passages, this ' buddhadhātvastivāda ' is a synthetic śūnyavāda of śūnya and aśūnya, and hence it is the ' ultimate '. T. ' bla-ma ' shows this sense.
Karl Brunnhölzl
Skt. tantre punar ihottare. As mentioned before, this phrase uses the title of the present text (Uttaratantra) in the sense of the teachings on buddha nature being the latest and also highest teachings of the Buddha. VT (fol. 14r1–2) glosses this phrase as "latest text" or "latest section" (uttaragrantha).
- 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.
- 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.
།ཚིགས་སུ་བཅད་པ་གཉིས་པོ་འདིའི་དོན་ནི་མདོར་བསྡུས་ཏེ་ཚིགས་སུ་བཅད་པ་བཅུས་རིག་པར་བྱ་སྟེ། ཡང་དག་མཐའ་ནི་འདུས་བྱས་ཀྱིས། །རྣམ་པ་ཐམས་ཅད་དབེན་པ་སྟེ། །ཉོན་མོངས་ལས་དང་རྣམ་སྨིན་དོན། །སྤྲིན་{br}ལ་སོགས་པ་བཞིན་དུ་བརྗོད། །ཉོན་མོངས་སྤྲིན་འདྲ་བྱ་བ་ཡི། །ལས་ནི་རྨི་ལམ་ལོངས་སྤྱོད་བཞིན། །ཉོན་མོངས་ལས་ཀྱི་རྣམ་པར་སྨིན། །ཕུང་པོ་སྒྱུ་མ་སྤྲུལ་པ་བཞིན། །སྔར་ནི་དེ་ལྟར་རྣམ་གཞག་ནས། །སླར་ཡང་བླ་མའི་རྒྱུད་འདིར་ནི། །ཉེས་པ་ལྔ་དག་སྤང་བའི་ཕྱིར། །ཁམས་ཡོད་ཉིད་{br}ཅེས་བསྟན་པ་ཡིན། །འདི་ལྟར་དེ་ནི་མ་ཐོས་པས། །བདག་ལ་བརྙས་པའི་ཉེས་པ་ཡིས། །སེམས་ནི་ཞུམ་པ་འགའ་ཞིག་ལ། །བྱང་ཆུབ་སེམས་ནི་སྐྱེ་མི་འགྱུར། །གང་ལ་བྱང་ཆུབ་སེམས་བསྐྱེད་པས། །བདག་ནི་མཆོག་ཅེས་རློམ་པ་ན། །བྱང་ཆུབ་སེམས་མ་སྐྱེས་པ་ལ། །དམན་{br}པའི་འདུ་ཤེས་རབ་ཏུ་འཇུག །དེ་ལྟར་སེམས་པ་དེ་ལ་ནི། །ཡང་དག་ཤེས་པ་མི་སྐྱེ་བ། །དེས་ན་ཡང་དག་མི་འཛིན་ཞིང་། །ཡང་དག་དོན་ནི་རིག་མི་འགྱུར། །བཅོས་མ་གློ་བུར་པ་ཉིད་ཕྱིར། །སེམས་ཅན་སྐྱོན་དེ་ཡང་དག་མིན། །ཡང་དག་ཉེས་དེ་བདག་མེད་པ། །ཡོན་ཏན་རང་བཞིན་དག་པ་{br}ཡིན། །ཡང་དག་མིན་པའི་ཉེས་འཛིན་ཞིང་། །ཡང་དག་ཡོན་ཏན་སྐུར་འདེབས་པ། །བློ་ལྡན་བདག་དང་སེམས་ཅན་ནི། །མཚུངས་མཐོང་བྱམས་པ་ཐོབ་མི་འགྱུར། །འདི་ལྟར་དེ་ནི་ཐོས་པ་ལས། །སྤྲོ་དང་སྟོན་པ་བཞིན་གུས་དང་། །ཤེས་རབ་ཡེ་ཤེས་བྱམས་ཆེན་སྐྱེ། །ཆོས་ལྔ་སྐྱེ་ཕྱིར་དེ་{br}ལ་ནི། །ཁ་ན་མ་ཐོ་མེད་མཚུངས་ལྟར། །སྐྱོན་མེད་ཡོན་ཏན་ལྡན་པ་དང་། །བདག་དང་སེམས་ཅན་མཚུངས་བྱས་ཏེ། །སངས་རྒྱས་ཉིད་ནི་མྱུར་དུ་འཐོབ།