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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 348. <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]], 348. <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=Now, for what purpose and based on what did the Bhagavān teach the three refuges? | |||
::'''For the purpose of the teacher, the teaching, and the disciples''', | |||
::'''The three refuges are taught''' | |||
::'''With regard to those in the three yānas''' | |||
::'''And those who have faith in the three activities'''. I.19 | |||
{J18} [The instruction that] "the Buddha is a refuge because of being the highest among humans"<ref>J ''dvipada'' (lit. "one with two legs").</ref> is taught and discussed '''for the purpose of''' demonstrating the qualities of '''the teacher, with regard to the''' persons '''in''' the bodhisattva'''yāna'''<ref>I follow MB ''bodhisattvayānikān'' against J ''bodhisattvān''. </ref> who are suitable to [attain] the state of the Buddha, '''and those who have faith in''' the supreme activities related to the Buddha. [The instruction that] "the dharma is a refuge because of being the highest among what is free from attachment" is taught and discussed for the purpose of demonstrating the qualities of '''the teaching''' of the teacher, with regard to the persons in the pratyekabuddhayāna who are suitable to realize the profound dharma of dependent origination by themselves, and those who have faith in the supreme activities related to the dharma. [The instruction that] "the saṃgha is a refuge because of being the highest among assemblies" is taught and discussed for the purpose of demonstrating the qualities of the disciples who have well entered the teaching of the teacher, with regard to the persons in the śrāvakayāna who are suitable to realize the discourses that they heard from others, and {P85b} those who have faith in the supreme activities related to the saṃgha. {D84a} | |||
In brief, through this, the Bhagavān taught and discussed these three refuges for those three purposes and with regard to the [above] six [kinds of] persons by distinguishing them from the standpoint of seeming [reality] so that sentient beings enter this [dharma] system in successive order.<ref>That is, by ascending from taking the saṃgha as refuge to taking the dharma and finally the Buddha as the highest refuge as well as ascending from the śrāvakayāna to the pratyekabuddhayāna and then the bodhisattvayāna. The same goes for having faith in the three activities related to the saṃgha, the dharma, and the Buddha. DP read yāna (''the pa'') for ''nay'' (which can also mean "method," "principle," and "doctrine").</ref> | |||
|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> | |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> | ||
:In order to make known the virtues | :In order to make known the virtues | ||
Revision as of 12:20, 17 May 2019
Ratnagotravibhāga Root Verse I.19
Verse I.19 Variations
शास्तृशासनशिष्यार्थैरधिकृत्य त्रियानिकान्
कारत्रयाधिमुक्तांश्च प्रज्ञप्तं शरणत्रयम्
कारत्रयाधिमुक्तांश्च प्रज्ञप्तं शरणत्रयम्
śāstṛśāsanaśiṣyārthairadhikṛtya triyānikān
kāratrayādhimuktāṃśca prajñaptaṃ śaraṇatrayam
kāratrayādhimuktāṃśca prajñaptaṃ śaraṇatrayam
E. H. Johnston as input by the University of the West.[1]
།སྟོན་པ་བསྟན་པ་བསླབ་དོན་གྱིས།
།ཐེག་པ་གསུམ་དང་བྱེད་གསུམ་ལ།
།མོས་པ་རྣམས་ཀྱི་དབང་བྱས་ནས།
།སྐྱབས་གསུམ་རྣམ་པར་བཞག་པ་ཡིན།
།ཐེག་པ་གསུམ་དང་བྱེད་གསུམ་ལ།
།མོས་པ་རྣམས་ཀྱི་དབང་བྱས་ནས།
།སྐྱབས་གསུམ་རྣམ་པར་བཞག་པ་ཡིན།
For the purpose of the teacher, the teaching, and the disciples,
The three refuges are taught
With regard to those in the three yānas
And those who have faith in the three activities.
The three refuges are taught
With regard to those in the three yānas
And those who have faith in the three activities.
On a instauré le triple refuge en considération
Du maître, de l’enseignement et des disciples, Du point de vue des adeptes des trois véhicules Et des aspirations aux trois activités.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.19
Tibetan
English
Sanskrit
Chinese
Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary
Other English translations
Obermiller (1931) [6]
- In order to make known the virtues
- Of the Teacher, the Teaching, and the Disciples,
- For the sake of (the adherents of) the 3 Vehicles
- And those devoted to the 3 forms of religious observance, —
- The 3 Refuges have been proclaimed (by the Lord ).
Takasaki (1966) [7]
- In order to show [the virtues of]
- The Teacher, the Teaching and Disciples,
- With reference to those who belong to 3 Vehicles
- And to those who devote themselves to religious observance
- Three Refuges were taught [by the Lord].
Fuchs (2000) [8]
- There being the teacher, his teaching, and his disciples
- leads to respective aspirations towards three vehicles
- and to three different activities [of veneration].
- Viewing this, the refuge is shown as threefold.
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.
- J dvipada (lit. "one with two legs").
- I follow MB bodhisattvayānikān against J bodhisattvān.
- That is, by ascending from taking the saṃgha as refuge to taking the dharma and finally the Buddha as the highest refuge as well as ascending from the śrāvakayāna to the pratyekabuddhayāna and then the bodhisattvayāna. The same goes for having faith in the three activities related to the saṃgha, the dharma, and the Buddha. DP read yāna (the pa) for nay (which can also mean "method," "principle," and "doctrine").
- 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.
