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12. tat kasya hetoḥ | buddha-dharmā buddha-dharmā iti subhūte ’buddhadharmāś caiva te
tathāgatena bhāṣitāḥ | (Cf. Vajra, 33)
tat(ind)=that
kasya (m,sg,gen)=whta
tat kasya hetoḥ (abl of hetu) 何以故: ‘so/and from reason of what?’, due to what reason? why?
(L04)
hetoḥ(m,sg,abl)=reason
why?
buddha-dharmā(nom,m,pl)=buddha-dharmas
subhūte ’buddhadharmāś
subhūte(m,sg,voc)=O subhūti
buddhadharmāś
buddharmāḥ(nom,m,pl)=buddhadharmas
caiva=ca eva=and just
te(m,pl,nom)=they
tathāgatena(ins,m,sg)=by tathāgata
bhāṣitāḥ(ppp,nom,m,pl)=have been spoken
bhāṣita (PPP of √bhāṣ I ‘speak’) spoken, said (L05)
Why?O Subhūti! “Buddhadharmas are Buddhadharmas”, and Buddhadharmas, they have
just been spoken by Tathāgata.
13. bodhisattvaḥ nirātmakeṣv anutpattikeṣu dharmeṣu kṣāntiṃ pratilabhate | 30 (Vajra, 58)
bodhisattvaḥ(nom,m,sg)=Bodhisattva
nirātmakeṣv (adj,pl,loc)=in without a Self
nirātmakesu(adj,pl,loc)=in without a Self
nir-ātman (adj) without a Self; nirātmatvam (n): Selfless-ness, the fact of being devoid of a
Self
anutpattikeṣu(adj,pl.loc) =in non-arising
an-utpatti-ka (adj) 無生 non-arising; anupattikeṣu dharmeṣu kṣāntiṃ pratilabhate (證)得無
生法忍: ‘obtains receptivity towards dharma-s being non-arising in nature’
dharmeṣu(loc,m,pl) =in dharmas
kṣāntiṃ (acc,f,sg)
kṣāntiḥ (f) 忍, 堪忍 receptivity, patience, endurance (L05)
prati-labhate 獲, 獲得 (√labh I ‘obtain’) obtains (L05)
Bodhisattva obtains receptivity in without a self and non-arising dharmas.
14. na mama tathāgata duṣkaraṃ yad aham imaṃ dharma-paryāyam avakalpayāmy adhimucye |
32 (Cf. Vajra, 40)
mama(gen,m,sg)=of me=mine
tathāgata(voc,m,sg)=O Tathāgata
duṣkaraṃ(adj,nom,n,sg)
duṣkara (adj,nom,n,sg) 希有 difficult, rare, extra-ordinary; na duṣkaram: ‘it is not difficult’ (an
impersonal construction) (L05)
yad=yat=that/so/that
aham(nom,1,sg)=I
imaṃ(acc,m,sg)=this
dharma-paryāyam(acc,m,sg) =dharma-way
paryāyaḥ (m) turn, course, way, manner, repetition, alternative, synonym, a
particular perspective (see dharma-paryāyaḥ), arrangement (L04)
avakalpayāmy
avakalpayāmi(caus,1,sg)= conceptually understands
ava-kalpayati 領悟 (caus of √kḷp I ‘effect’, ‘be fit for’) conceptually understands
adhimucye(1,sg)
adhi-mucyate 信解 (√muc VI 'release') resolves, becomes deeply convinced (L05)
O Tathāga, it is not difficult of me, so that, I conceptually understands and resolves this
dharma way.
15. atha khalu subhūtir dharma-vegenāśrūṇi pramuñcati | so ’śrūṇi pramṛjya tathāgatam etad
bhāṣate | āścaryaṃ tathāgata parama-āścaryaṃ sugata | yāvad ayaṃ dharma-paryāyas tathāgatena
bhāṣito ’gra-yāna-saṃprasthitānāṃ sattvānāṃ arthāya śreṣṭha-yāna-saṃprasthitānām arthāya | 33
(Cf. Vajra, 39)
atha (indec; introductory / connecting particle) then, now, next (L02)
khalu (indec; confirmatory/ emphatic particle) ‘indeed’ (L02)
subhūtir(m,sg,nom)=Subhūti
dharma-vegenāśrūṇi= tears by dharma-momentum
dharma-vegena-aśrūṇi
vegena(m,sg,ins)=momentum, impetus
aśrūṇi(n,pl.acc)=tears
pra-muñcati (pra+√muc I ‘release’) releases (L04)
Then, Subhūti releases tears because of dharma-momentum
so ’śrūṇi=saḥ aśrūṇi
saḥ(nom,m,sg)=that/he
aśrūṇi(n,pl.acc)=tears
pra-mṛjya (ger; √mṛj I ‘wipe’) having wiped (L05)
tathāgatam(acc,m,sg)=tathāgata
etad(acc,n,sg) =this
bhāṣate (< √bhāṣ I ‘speak’, Āt) speaks, says, tells (L05)
having wiped the tears, he speaks this to Tathāga
āścaryaṃ(ind)=wonderfully
āścarya (adj) wonderful, rare, extraordinary (L04)
tathāgata(voc,m,sg)=O Tathāgata!
parama-āścaryam(ind): extremely wonderful
su-gata (adj,voc,m,sg) 善逝 ‘well departed’, an epithet of the Buddha (L04)
O Tathāga, Wonderfully; O well departed! Extremely wonderful.
yāvad(ind)=up to/as far as
ayaṃ(acc,m,sg)=this
dharma-paryāyas(nom,m,sg)=dharma-way
paryāyan(nom,m,sg)=way
tathāgatena(ins,m,sg)=by tathāgata
bhāṣito ’gra-yāna-saṃprasthitānāṃ(gen,pl,m) =of
bhāṣitaḥ(ppp,)=have been spoken
agra(adj)=highest
yāna(gen,sg,n)=vehicle
saṃ-pra-sthita (PPP < √sthā I ‘stand’) 發趣 set forth, fully engaged (in),
fully
sattvānāṃ(gen,pl,m)=of sentient beings
arthāya(dat,m,sg)=purpose
śreṣṭha-yāna-saṃprasthitānām(gen,m,pl)=the purpose of supreme vehicle
śreṣṭha (adj) 尊, 最, 最勝, 上 best, supreme, most excellent, superior, better (L01)
yānam (n) 乘 vehicle, a Buddhist school committed (to); mahāyāna-saṃprasthita:
‘set forh in the Great Vehicle’ (L04)
arthāya(m,sg,dat)=purpose
Then, Subhūti releases tears because of dharma-momentum, having wiped the tears, he
speaks this to Tathāga. O Tathāga, Wonderfully; O well departed! Extremely wonderful. As
far as this, the dharma-way has been spoken by tathāgata for the purpose of fully engaged
sentient beings of highest vechicle and for the purpose of supreme vechicle.
17. api nu tathāgatasya evam bhavati mayā sattvāḥ parimocitāḥ iti | (Cf. Vajra, 55)
api nu=even though (for sure) ... (L05, L08)
evam (indec) thus, in this way, in the same way; evam eva ‘just like this’; evam etad:
‘this is so’, ‘it is so’. (L02)
tathāgatasya(gen,m,sg)=of Tathāgata
mayā(ins,m,sg)=by me
bhavati (√bhū I ‘be’, ‘become’, ‘exist’) arises, becomes, be, exists (L02)
sattvāḥ(nom, m,pl)=sentient beings
pari-mocitāḥ(nom,m,pl,PPP of caus < √muc VI ‘release’) released, caused to be fully free
Is there indeed the thought “the Sentient beings have been released by me” of Tathāgata?