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练习 b

8. iha subhūte bodhisattva evaṃ cittam utpādayati | sattvāḥ sattva-dhātau sattva-saṃgraheṇa


saṃgṛhītā aṇḍajā vā jarāyujā vā saṃsvedajā vaupapādukā vā … | tān ahaṃ sarvān anupadhiśeṣe
nirvāṇa-dhātau parinirvāpayāmi | evam aparimāṇān api sattvān parinirvāpya na kaścit sattvaḥ
parinirvāpito bhavati | 27 (Cf. Vajra, 28 f)
iha (indec) here, in this world (L03)
subhūte(voc,m,sg)= O Subhūti!
bodhisattva(nom,m,sg)=Bodhisattva
evaṃ=thus
cittam(acc,m,sg)=thought
utpādayati (caus < √pad IV ‘go’) causes to arise, generates, produces (L04)
O Subhūti!Here, thus Bodhicattva causes thought to arise.
sattvāḥ(nom,m,pl)=sentient beings
sattva-dhātau(loc,m,sg)=in the sentient being world
sattva-saṃgraheṇa(ins,m,sg)= by sentient being grasping
saṃgṛhītā(ppp,nom,m,pl)=have been included
saṃ-gṛhīta (PPP < √grah IX ‘grasp’) included (L05)
aṇḍajā(nom,m,pl)
aṇḍaja (adj) 卵生 born of egg (L02)
jarāyujā
jarāyuja (adj) 胎生 born of womb (L02)
saṃsvedajā
saṃ-svedaja (adj) 濕生 born of moisture (L02)
vaupapādukā
upa-pāduka (= aupapāduka) 化生 (adj) apparitionally born (L02)
sentient beings by sentient being grasping in the sentient being world, have been included
born of egg, born of womb, born of moisture, apparitionally born.
tān
ahaṃ=I
sarvān(acc,m,pl)=all
sarva (adj) 一切 all, whole every; when used as a pronoun, its m,nom,pl is sarve
anupadhiśeṣe(adj,loc,m,sg)
an-upadhiśeṣa (adj) without remainder of substratum (for rebirth) (L04)
nirvāṇa-dhātau(loc,m,sg)= in the nirvāṇa world
parinirvāpayāmi(caus ,1,sg)= (caus of √vā II ‘blow’; (pari)nirvāti: ‘enters
complete nirvāṇa) causes (beings) to enter into complete nirvāṇa (L04)
I cause all to enter into complete nirvāṇa in the nirvāṇa world, without remainder of
substratum.
evam=thus
aparimāṇān(nom,m,pl) = immeasurable
a-parimāṇa (adj) 無量 ‘immeasurable’, ‘innumerable’ (L05; L08)
api(ind)=even
sattvān(nom,m,pl)=sentient beings
kaścit (nom,sg,m, < kaḥ (interog. pron + cit)) someone, anyone, a certain (L02)
sattvaḥ(nom,m,sg)=sentient being
parinirvāpito(ppp,nom,m,sg)=have been entered complete nirvāṇa
pari-nir-vṛta (PPP < √vṛ V ‘cover’) completely extinguished, fully
calmed completely emancipated, attained parinirvāṇa (L06)
bhavati(3,sg)=becomes, exists
thus immeasurable sentient beings, not anyone sentient being enter complete nirvāṇa exists.

O Subhūti!Here, thus Bodhicattva causes thought to arise: “Sentient beings by sentient


being grasping in the sentient being world, included born of egg, born of womb, born of
moisture, apparitionally born, I cause all to enter into complete nirvāṇa in the nirvāṇa
world, without remainder of substratum.” Thus, immeasurable sentient beings, not anyone
sentient being has been entered complete nirvāṇa exists.
9. tathāgata iti subhūte na kvacid-gato na kutaś-cid āgataḥ | 28
tathāgata(nom,m,sg)=tathāgata
subhūte (sg,voc) =O Subhūti
kva (indec) where? (L04)
kva-cit (indec) somewhere; na kvacit: not anywhere (L04)
gataḥ(nom,m,sg)= has been gone
gata (PPP < √gam I ‘go’)have been gone (L04)
kva-cit-gataḥ
somewhere has been gone
kutaś-cit (indec) from somewhere (L09)
The tathāga says: “O Subhūti, somewhere has not been gone, from somewhere has been
gone.”
10. ātmadṛṣṭir iti tathāgatena bhāṣitā | adṛṣṭiḥ sā tathāgatena bhāṣitā | (Cf. Vajra, 60)
ātma-dṛṣṭiḥ (nom,f,sg) Self-view (L05)
tathāgatena(ins,m,sg)=by tathāgata
bhāṣitā(nom,f,sg)= has been spoken
bhāṣita (PPP of √bhāṣ I ‘speak’)=have been spoken, said (L05)
“Self-view” has been spoken by the Tathāgata.
adṛṣṭiḥ(nom,f,sg)=non-view
sā(nom,f,sg)=that
tathāgatena(ins,m,sg)=by tathāgata
That not view has been spoken by tathāga.
“Self-view” has been spoken by tathāgata. That non-view has been spoken by the Tathāga.
11. kulaputra imaṃ trisāhasra-mahāsāhasraṃ lokadhātuṃ sapta-ratna-paripūrṇaṃ kṛtvā
tathāgatebhyaḥ samyak-sambuddhebhyo dānaṃ parityajati | 29 (Cf. Vajra, 33)
kulaputra(voc,m,sg)= O son of a good family
kula-putraḥ (m) 善男子 son of a good family (L02)
imaṃ(acc,m,sg)=this
trisāhasra-mahāsāhasraṃ(acc,m,sg,adj)= triple-thousand-great-thousand
tri-sāhasra-mahāsāhasra (adj) 三千大千(世界) ‘triple-thousand-great-thousand’
(worlds), trichiliocosm (L04)
lokadhātuṃ(acc,m,pl)=world spheres
loka-dhātuḥ (m) 世界 world sphere (L04)
sapta-ratna-paripūrṇaṃ(ppp,acc,m,pl )
sapta (adj) seven (L09)
sapta-ratnam (n) seven jewels;
saptaratna-paripūrṇa: filled with seven jewels
pari-pūrṇa (PPP < √pṛ/pṝ III/IX ’fill’) ‘fulfilled’, completed, perfected;
kṛtvā(ger)=do
sapta-ratna-paripūrṇaṃ kṛtvā (ger < √kṛ VIII, 'do') having filled up with the seven jewels
tathāgatebhyaḥ(dat, pl,m)= for tathāgatas
samyak-sambuddhebhyo(f,pl,dat)=perfect complete enlightenment
samyak-sambodhiḥ (f) 三藐三菩提 Perfect Complete Enlightenment
dānaṃ(acc,n,sg)
dānam (n) giving, generosity (L03)
pari-tyajati (< √tyaj I ‘leave’) 棄, 捨, 棄捨, 捨離, 永捨, 施 leaves completely,
gives away, gives up, abandons, forsakes, donates fully (L02)
O son of a good family! This triple thousand great thousand world sphere, having filled up
with the seven jewels, he donates fully giving for tathāgatas, perfect complete enlightenments.

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.

16. na hi subhūte teṣāṃ bodhisattvānāṃ mahāsattvānām ātma-saṃjñā pravartate | na sattva-saṃjñā


na jīva-saṃjñā na pudgala-saṃjñā pravartate| nāpi teṣāṃ subhūte bodhisattvānāṃ dharma-saṃjñā
pravartate | evaṃ nādharma-saṃjñā | nāpi teṣāṃ subhūte saṃjñā na-asaṃjñā pravartate | 34 (Cf.
Vajra, 31)
na hi=not indeed
subhūte=O Subhūti!
teṣāṃ(gen,m,pl)=of this
bodhisattvānāṃ(gen,m,sg)= of bodhisattva
mahāsattvānām(gen,m,sg)=great being
ātma-saṃjñā(nom,f,sg)=notion/ideation of a self
pravartate(3,sg)=proceeds,exists
na sattva-saṃjñā(nom,f,sg)=notion of sentient being
na jīva-saṃjñā(nom,f,sg)=notion of a life principle
na pudgala-saṃjñā(nom,f,sg)=notion of a person
pravartate(3,sg)=exists
nāpi=na api=not even
teṣāṃ(gen,m,pl)=of this
subhūte(voc,m,sg)=O subhūti
bodhisattvānāṃ(gen,m,sg)=
dharma-saṃjñā(nom,f,sg)=notion of dharma
pravartate(3,sg)=exists
evaṃ=thus, in this way
nādharma-saṃjñā(nom,f,sg)=non-dharma-notion
teṣāṃ(gen,pl,n)=of this
saṃjñā(nom,f,sg)=notion
na-asaṃjñā(nom,sg,f)=non-nonnotion
O Subhūti! The notion of this bodhisattva great being does not exist. Neither the notion of
sentient being, the notion of a life priciple nor the notion of a person exists. O Subhūti! even
the notion of dharma of this bodhisattva does not exist. Thus, notion, non-nonnotion of this
does not exist.

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?

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