pratītyasamutpāda - Revision history

Choedrak at 19:38, 19 March 2019

2019-03-19T19:38:34Z

← Older revision		Revision as of 02:38, 20 March 2019
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	Sanskrit: प्रतीत्यसमुत्पाद pratītyasamutpāda<br />Pāli: पटिच्चसमुप्पाद paṭiccasamuppāda<br />Tibetan: རྟེན་འབྲེལ་ rten 'brel<br />Thai: ปฏิจจสมุปบาท<br />English: dependent origination, dependent arising		Sanskrit: प्रतीत्यसमुत्पाद pratītyasamutpāda<br />Pāli: पटिच्चसमुप्पाद paṭiccasamuppāda<br />Tibetan: རྟེན་འབྲེལ་ rten 'brel<br />Thai: ปฏิจจสมุปบาท<br />English: dependent origination, dependent arising


	Italiano: originazione dipendente, sorgere dipendente		Italiano: originazione dipendente, sorgere dipendente
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	<br />Eng, Suzuki 1932<br />Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, “My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvāṇa.		<br />Eng, Suzuki 1932<br />Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, “My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvāṇa.




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	<br />I prostrate to the youthful Manjushri.<br />I bow down to the most sublime of speakers, the completely awakened one who taught contingency (no cessation, no birth, no annihilation, no permanence, no coming, no going, no difference, no identity) to ease fixations.		<br />I prostrate to the youthful Manjushri.<br />I bow down to the most sublime of speakers, the completely awakened one who taught contingency (no cessation, no birth, no annihilation, no permanence, no coming, no going, no difference, no identity) to ease fixations.



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	Tib 3,20-21<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa;<br />San rec 21,1<br />gambhīrapratītyasamutpādādhigamanaṃ;<br />Eng 20,13-21,1<br />is the understanding of the deep dependent origination,		Tib 3,20-21<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa;<br />San rec 21,1<br />gambhīrapratītyasamutpādādhigamanaṃ;<br />Eng 20,13-21,1<br />is the understanding of the deep dependent origination,

			[...] è la comprensione della profonda originazione dipendente,<br />


	~~[...] è la comprensione della profonda originazione dipendente,<br />~~Ṭīkā 13b4-5<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa źes bya ba ni chos rnams byed pa pos ma byas par rten ciṅ ’brel bar ’byuṅ ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bśad pa las de ltar khoṅ du chud par ’byuṅ ba’i phyir ro.<br />Chi T 403, 竺法護 Zhu Fahu, Dharmarakṣa 583b10<br />曉了深奧十二緣起<br />Chi T 397(13), 智嚴 Zhiyan & 寶雲 Baoyun 184b22<br />入深因緣		Ṭīkā 13b4-5<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa źes bya ba ni chos rnams byed pa pos ma byas par rten ciṅ ’brel bar ’byuṅ ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bśad pa las de ltar khoṅ du chud par ’byuṅ ba’i phyir ro.<br />Chi T 403, 竺法護 Zhu Fahu, Dharmarakṣa 583b10<br />曉了深奧十二緣起<br />Chi T 397(13), 智嚴 Zhiyan & 寶雲 Baoyun 184b22<br />入深因緣

Choedrak at 19:36, 19 March 2019

2019-03-19T19:36:47Z

← Older revision		Revision as of 02:36, 20 March 2019
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	Sanskrit: प्रतीत्यसमुत्पाद pratītyasamutpāda<br />Pāli: पटिच्चसमुप्पाद paṭiccasamuppāda<br />Tibetan: རྟེན་འབྲེལ་ rten 'brel<br />Thai: ปฏิจจสมุปบาท<br />English: dependent origination, dependent arising		Sanskrit: प्रतीत्यसमुत्पाद pratītyasamutpāda<br />Pāli: पटिच्चसमुप्पाद paṭiccasamuppāda<br />Tibetan: རྟེན་འབྲེལ་ rten 'brel<br />Thai: ปฏิจจสมุปบาท<br />English: dependent origination, dependent arising


			Italiano: originazione dipendente, sorgere dipendente


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	<br />Eng, Suzuki 1932<br />Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, “My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvāṇa.		<br />Eng, Suzuki 1932<br />Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, “My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvāṇa.




			Avendo aquisito della conoscenza nel loro proprio veicolo essi dimorano nel quinto o nel sesto stadio nei quali si liberano dalla sorgenza delle passioni ma non dell'energia delle abitudini; essi non sono ancora andati al di là dell'inconcepibile morte-trasformazione e, il loro ruggito-di-leone è: "la mia vita è distrutta, la mia moralità è stabilita, ecc.", essi quindi si disciplineranno dell'assenza di ego della persona e finalmente otterranno la conoscenza del<span>Nirvāṇa.</span>


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	<br />I prostrate to the youthful Manjushri.<br />I bow down to the most sublime of speakers, the completely awakened one who taught contingency (no cessation, no birth, no annihilation, no permanence, no coming, no going, no difference, no identity) to ease fixations.		<br />I prostrate to the youthful Manjushri.<br />I bow down to the most sublime of speakers, the completely awakened one who taught contingency (no cessation, no birth, no annihilation, no permanence, no coming, no going, no difference, no identity) to ease fixations.




			Mi prostro al giovane<span>Manjushri.</span>


			Mi inchino al più sublime degli oratori, il completamente risvegliato che ha insegnato la contingenza (no cessazione, no nascita, no annichilimento, no permanenza, no venire, no andare, no differenza, no identità) per pacificare le fissazioni (pacificare, to easy, tib.: zhi).


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	de lta yin na rten ciṅ ’brel par ’byuṅ ba gtoṅ ba de la skyon cir ’gyur źe na \|<br />If this is so, what defect follows for you who reject ~~DependentOrigination~~?<br />(Vigrahavyāvartanīvṛtti: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=70&mid=122988)<br />---<br />		de lta yin na rten ciṅ ’brel par ’byuṅ ba gtoṅ ba de la skyon cir ’gyur źe na \|<br />If this is so, what defect follows for you who reject Dependent Origination?


			Se è così, quale difetto ne segue per te che rifiuti la Originazione Dipendente?<br />(Vigrahavyāvartanīvṛtti: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=70&mid=122988)<br />---<br />


			Tib 3,20-21<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa;<br />San rec 21,1<br />gambhīrapratītyasamutpādādhigamanaṃ;<br />Eng 20,13-21,1<br />is the understanding of the deep dependent origination,

	Tib 3,20-21<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa;<br />San rec 21,1<br />gambhīrapratītyasamutpādādhigamanaṃ;<br />Eng 20,13-21,1<br />is the understanding of the deep dependent origination,<br />Ṭīkā 13b4-5<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa źes bya ba ni chos rnams byed pa pos ma byas par rten ciṅ ’brel bar ’byuṅ ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bśad pa las de ltar khoṅ du chud par ’byuṅ ba’i phyir ro.<br />Chi T 403, 竺法護 Zhu Fahu, Dharmarakṣa 583b10<br />曉了深奧十二緣起<br />Chi T 397(13), 智嚴 Zhiyan & 寶雲 Baoyun 184b22<br />入深因緣
			[...] è la comprensione della profonda originazione dipendente,<br />Ṭīkā 13b4-5<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa źes bya ba ni chos rnams byed pa pos ma byas par rten ciṅ ’brel bar ’byuṅ ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bśad pa las de ltar khoṅ du chud par ’byuṅ ba’i phyir ro.<br />Chi T 403, 竺法護 Zhu Fahu, Dharmarakṣa 583b10<br />曉了深奧十二緣起<br />Chi T 397(13), 智嚴 Zhiyan & 寶雲 Baoyun 184b22<br />入深因緣


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	Conze 1975, corresp. ed. Mitra 1888 p. 470<br />A Bodhisattva who thus surveys conditioned coproduction, does certainly not review any dharma that is being produced without a cause nor does he review any dharmas as permanent, stable, eternal, not liable to reversal,		Conze 1975, corresp. ed. Mitra 1888 p. 470<br />A Bodhisattva who thus surveys conditioned coproduction, does certainly not review any dharma that is being produced without a cause nor does he review any dharmas as permanent, stable, eternal, not liable to reversal,


			Un Bodhisattva che quindi osservi la coproduzione condizionata certamente non osserva alcun dharma che sia prodotto senza una causa né osserva alcun dharma come permanente, stabile, eterno e non soggetto a inversione,


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	Kern 1884<br />That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna;		Kern 1884<br />That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna;


			Cioé sarebbe a dire, ha predicato ai discepoli la legge contenente le Quattro Nobili Verità e, cominciando dalla catena di cause ed effetti, tendendo a vincere la nascita, decrepitudine, malattia, morte, tristezza, lamenti, dolore, dispiacere, abbattimento, e finalmente portando alNirvâna;


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	Eng Oldenberg<br />Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation, in direct and in reverse order:		Eng Oldenberg<br />Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation, in direct and in reverse order:


			Quindi il Benedetto (alla fine di questi sette giorni) durante la prima parte della notte fissò la sua mente sulla Catena della Causazione in ordine diretto e inverso:

Ram at 17:29, 12 March 2019

2019-03-12T17:29:44Z

← Older revision		Revision as of 00:29, 13 March 2019
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	(Laṅkāvatārasūtra: ~~<a href="https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=441&mid=739145)">~~https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=441&mid=739145)~~</a>~~		(Laṅkāvatārasūtra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=441&mid=739145)

	---		---

Ram at 17:29, 12 March 2019

2019-03-12T17:29:09Z

← Older revision		Revision as of 00:29, 13 March 2019
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	Examples:		Examples:



			San, Vaidya p. 27,1<br />lakṣaṇaparicayajñāne cāsya buddhiḥ praskandati, na pratītyasamutpādāvinirbhāgalakṣaṇaparicaye \| idaṃ mahāmate śrāvakayānābhisamayagotram \|

			<br />T.670, Guṇabhadra 求那跋陀羅, 443 A.D., p. 487a13-17<br />聲(14)聞無間見第八地。起煩惱斷。習氣煩惱不(15)斷。不度不思議變易死。度分段死正師子(16)吼。我生已盡梵行已立。不受後有。如實知(17)修習人無我。乃至得般涅槃覺。

			<br />Eng, Suzuki 1932<br />Having had an insight into their own vehicle, they abide at the fifth or the sixth stage where they do away with the rising of the passions, but not with the habit-energy; they have not yet passed beyond the inconceivable transformation-death, and their lion-roar is, “My life is destroyed, my morality is established, etc."; they will then discipline themselves in the egolessness of persons and finally gain the knowledge of Nirvāṇa.



			(Laṅkāvatārasūtra: <a href="https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=441&mid=739145)">https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=441&mid=739145)</a>

			---


			anirodham anutpādam anucchedam aśāśvatam \|<br />anekārtham anānārtham anāgamam anirgamam \|<br />yaḥ pratītyasamutpādaṃ prapañcopaśamaṃ śivam \|<br />deśayām āsa saṃbuddhas taṃ vande vadatāṃ varam \|


			<br />不生亦不滅不常亦不斷<br />不一亦不異不來亦不出<br />能說是因緣善滅諸戲論<br />我稽首禮佛諸說中第一


			<br />\| ’jam dpal gźon nur gyur pa (2)la phyag ’tshal lo \|<br />\| gaṅ gis rten ciṅ ’brel par ’byuṅ \| \| ’gag pa med pa skye med pa \|<br />\| chad pa med pa rtag med pa \| \| ’oṅ ba med pa ’gro med pa \|<br />\| tha dad don min don gcig min \| \| (3)spros pa ñer źi źi bstan pa \|<br />\| rdzogs pa’i saṅs rgyas smra rnams kyi \| \| dam pa de la phyag ’tshal lo \|


			<br />I prostrate to the youthful Manjushri.<br />I bow down to the most sublime of speakers, the completely awakened one who taught contingency (no cessation, no birth, no annihilation, no permanence, no coming, no going, no difference, no identity) to ease fixations.


			(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119508)<br />---




			evaṃ sati pratītyasamutpādaṃ pratyācakṣāṇasya bhavataḥ ko doṣaḥ prasajyate \|


			此偈明何義若當如是離於因緣和合生者汝得多過


			de lta yin na rten ciṅ ’brel par ’byuṅ ba gtoṅ ba de la skyon cir ’gyur źe na \|<br />If this is so, what defect follows for you who reject DependentOrigination?<br />(Vigrahavyāvartanīvṛtti: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=70&mid=122988)<br />---<br />


			Tib 3,20-21<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa;<br />San rec 21,1<br />gambhīrapratītyasamutpādādhigamanaṃ;<br />Eng 20,13-21,1<br />is the understanding of the deep dependent origination,<br />Ṭīkā 13b4-5<br />rten ciṅ ’brel bar ’byuṅ ba zab mo khoṅ du chud pa źes bya ba ni chos rnams byed pa pos ma byas par rten ciṅ ’brel bar ’byuṅ ba yin par ’jig rten pa rnams yid mi ches pa’i phyir zab ste, mdo sde ’di bśad pa las de ltar khoṅ du chud par ’byuṅ ba’i phyir ro.<br />Chi T 403, 竺法護 Zhu Fahu, Dharmarakṣa 583b10<br />曉了深奧十二緣起<br />Chi T 397(13), 智嚴 Zhiyan & 寶雲 Baoyun 184b22<br />入深因緣


			(Akṣayamatinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=424&mid=692201)<br />---




			Vaidya p. 232<br />evaṃ khalu punaḥ subhūte bodhisattvo mahāsattvaḥ pratītyasamutpādaṃ vyavalokayan na kaṃcid dharmam ahetukam utpadyamānaṃ samanupaśyati, na kaṃcid dharmaṃ nityaṃ vā dhruvaṃ vā śāśvataṃ vā avipariṇāmadharmakaṃ vā samanupaśyati \|<br />3b1


			Conze 1975, corresp. ed. Mitra 1888 p. 470<br />A Bodhisattva who thus surveys conditioned coproduction, does certainly not review any dharma that is being produced without a cause nor does he review any dharmas as permanent, stable, eternal, not liable to reversal,


			(Aṣṭasāhasrikā Prajñāpāramitā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=435&mid=715720)<br />---




			Vaidya p. 12,1<br />yaduta śrāvakāṇāṃ caturāryasatyasaṃprayuktaṃ pratītyasamutpādapravṛttaṃ dharmaṃ deśayati sma jātijarāvyādhimaraṇaśokaparidevaduḥkhadaurmanasyopāyāsānāṃ samatikramāya nirvāṇaparyavasānam \|


			1100 A.D.? Kj mdo sde ja 8a3-4<br />’di lta ste \| ñan thos rnams la ni skya ba daṅ rga ba daṅ \| nab daṅ ’chi ba daṅ \| mya ṅan daṅ smre sṅags ’don pa daṅ \| sdug bsṅal ba daṅ \| yid mi bde ba daṅ ’khrug pa las śin tu bzla ba’i phyir \| mya ṅan las ’das pa’i mthar thug pa ’phags pa’i bden pa (4) bźi daṅ ldan pa \| rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i chos ston to \|\|


			Kern 1884<br />That is to say, to the disciples he preached the law containing the four Noble Truths, and starting from the chain of causes and effects, tending to overcome birth, decrepitude, sickness, death, sorrow, lamentation, woe, grief, despondency, and finally leading to Nirvâna;


			(Saddharmapuṇḍarīka: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=483&mid=812457)<br />---




			Pāli Vin 1 I,§1,2 p. 1<br />atha kho bhagavā rattiyā paṭhamaṃ yāmaṃ paṭiccasamuppādaṃ anulomapaṭilomaṃ manas’ ākāsi:


			Eng Oldenberg<br />Then the Blessed One (at the end of these seven days) during the first watch of the night fixed his mind upon the Chain of Causation, in direct and in reverse order:


			ฉบับมหามกุฏราชวิทยาลัย<br />และทรงมนสิการปฏิจจสมุปบาทเป็นอนุโลมและปฏิโลม ตลอดปฐมยามแห่งราตรี ว่าดังนี้:- ปฏิจจสมุปบาท อนุโลม


			ฉบับสยามรัฐ<br />อถ โข ภควา รตฺติยา ปฐมํ ยามํ ปฏิจฺจสมุปฺปาทํ อนุโลมปฏิโลมํ มนสากาสิ


			(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1407824)

Ram at 07:18, 12 March 2019

2019-03-12T07:18:45Z

← Older revision		Revision as of 14:18, 12 March 2019
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	Sanskrit: प्रतीत्यसमुत्पाद pratītyasamutpāda		Sanskrit: प्रतीत्यसमुत्पाद pratītyasamutpāda<br />Pāli: पटिच्चसमुप्पाद paṭiccasamuppāda<br />Tibetan: རྟེན་འབྲེལ་ rten 'brel<br />Thai: ปฏิจจสมุปบาท<br />English: dependent origination, dependent arising
	Pāli: पटिच्चसमुप्पाद paṭiccasamuppāda
	Tibetan: རྟེན་འབྲེལ་ rten 'brel
	Thai: ปฏิจจสมุปบาท
	English: dependent origination, dependent arising

	Grammatical analysis:		Grammatical analysis:

	ข้อมูล ไวยากรณ์ (วฺยากรณ) :
	สันสกฤต: ปฺรตีตฺยสมุตฺปาท อ่าน: ประ-ตี-ตยะ-สะ-มุต-ปา-ทะ		ข้อมูล ไวยากรณ์ (วฺยากรณ) :<br />สันสกฤต: ปฺรตีตฺยสมุตฺปาท อ่าน: ประ-ตี-ตยะ-สะ-มุต-ปา-ทะ


	Further information:		Further information:


	ข้อมูลเพิ่มเติม:		ข้อมูลเพิ่มเติม:




	Examples:		Examples:

Ram: pratītyasamutpāda added, still need to put in examples

2019-03-12T07:09:43Z

pratītyasamutpāda added, still need to put in examples

New page

Sanskrit: प्रतीत्यसमुत्पाद pratītyasamutpāda
Pāli: पटिच्चसमुप्पाद paṭiccasamuppāda
Tibetan: རྟེན་འབྲེལ་ rten 'brel
Thai: ปฏิจจสมุปบาท
English: dependent origination, dependent arising

Grammatical analysis:

ข้อมูล ไวยากรณ์ (วฺยากรณ) :
สันสกฤต: ปฺรตีตฺยสมุตฺปาท อ่าน: ประ-ตี-ตยะ-สะ-มุต-ปา-ทะ

Further information:

ข้อมูลเพิ่มเติม:

Examples: