tṛṣṇā - Revision history

Choedrak at 19:01, 31 March 2019

2019-03-31T19:01:51Z

← Older revision		Revision as of 02:01, 1 April 2019
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	Ulteriori informazioni:		Ulteriori informazioni:


	Nei dodici rami dell’originazione dipendente (pratītyasamutpāda) esso sorge da vedanā (sensazione) e dà origine a upādāna (afferrare).<br />		Nei dodici rami dell’originazione dipendente (pratītyasamutpāda) esso sorge da vedanā (sensazione) e dà origine a upādāna (afferrare).<br />
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			Con il meditare che ogni cosa è vuota di qualsiasi essenza, uno mette fine alla sete [che si ha] in seguito all’associazione con il piacere e alla sete [che si ha] in seguito alla dissociazione con il dolore; per coloro che vedono (tale verità) c’è quindi liberazione. (Traduzione dall’inglese)

	Con il meditare che ogni cosa è vuota di qualsiasi essenza, uno mette fine alla sete [che si ha] in seguito all’associazione con il piacere e alla sete [che si ha] in seguito alla dissociazione con il dolore; per coloro che vedono (tale verità) c’è quindi liberazione. (Traduzione dall’inglese)In tal modo, siccome [ogni cosa] è senza essenza, abbandona il desiderio di ottenere la felicità e il desiderio di abbandonare la sofferenza. Con l’osservare in questo modo, c’è la liberazione.
			In tal modo, siccome [ogni cosa] è senza essenza, abbandona il desiderio di ottenere la felicità e il desiderio di abbandonare la sofferenza. Con l’osservare in questo modo, c’è la liberazione.

	(Traduzione dal tibetano di Choedrak Sangpo)<br />		(Traduzione dal tibetano di Choedrak Sangpo)<br />
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	There is no grasping if craving is controlled,<br />but who is not distressed by this craving which is like confusion?		There is no grasping if craving is controlled,<br />but who is not distressed by this craving which is like confusion?



	<span>Non c’è afferrare se il desiderio è controllato ma, chi è non è afflitto da questo desiderio che è simile alla confusione?</span><br />		<span>Non c’è afferrare se il desiderio è controllato ma, chi è non è afflitto da questo desiderio che è simile alla confusione?</span><br />


	(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119316)		(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119316)
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	The cause of craving is feeling, yet they [of the Hīnayāna] are seen to have feeling.<br />The thought which has an object must be attached to something or other.		The cause of craving is feeling, yet they [of the Hīnayāna] are seen to have feeling.<br />The thought which has an object must be attached to something or other.


			<span></span>


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	<span>[...] se puoi produrre le conoscenze e le liberazioni senza vincere l’ignoranza e la brama per l’esistenza;</span>		<span>[...] se puoi produrre le conoscenze e le liberazioni senza vincere l’ignoranza e la brama per l’esistenza;</span>




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	<span>Lui dovrebbe decidere che il suo addestramento potrebbe risultare nella rimozione di tutta la sete di tutti gli esseri.</span>		<span>Lui dovrebbe decidere che il suo addestramento potrebbe risultare nella rimozione di tutta la sete di tutti gli esseri.</span>




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	<span>11.36 La mente soffre potentemente fintanto che la sete persiste. </span>		<span>11.36 La mente soffre potentemente fintanto che la sete persiste. </span>


	<span>Sradica quella sete, dal momento che la sofferenza coesiste con la sete, [perche’] altrimenti non esiste. </span><br />		<span>Sradica quella sete, dal momento che la sofferenza coesiste con la sete, [perche’] altrimenti non esiste. </span><br />

Ram at 03:30, 7 March 2019

2019-03-07T03:30:22Z

← Older revision		Revision as of 10:30, 7 March 2019
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	Sanskrit: तृष्णा tṛṣṇā<br />Pāli: तण्हा taṇhā<br />Tibetan: སྲེད་པ་ sred pa<br />Thai: ตัณหา<br />English: craving, thirst<br />Español: ansia, sed, afán, anhelo<br />Bangla: তৃষ্ণা		Sanskrit: तृष्णा tṛṣṇā<br />Pāli: तण्हा taṇhā<br />Tibetan: སྲེད་པ་ sred pa<br />Thai: ตัณหา<br />English: craving, thirst<br />Español: ansia, sed, afán, anhelo<br />Bangla: তৃষ্ণা<br /><span>Italiano: desiderio, bramosia</span>

	<span>Italiano: desiderio, bramosia</span>

Choedrak at 21:55, 6 March 2019

2019-03-06T21:55:27Z

← Older revision		Revision as of 04:55, 7 March 2019
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	There is no grasping if craving is controlled,<br />but who is not distressed by this craving which is like confusion?		There is no grasping if craving is controlled,<br />but who is not distressed by this craving which is like confusion?



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	The cause of craving is feeling, yet they [of the Hīnayāna] are seen to have feeling.<br />The thought which has an object must be attached to something or other.		The cause of craving is feeling, yet they [of the Hīnayāna] are seen to have feeling.<br />The thought which has an object must be attached to something or other.



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	People who are obscured by ignorance, those with craving, are the consumers [of the fruits of action]. They are not other than those who do the action and they are also not those very ones.		People who are obscured by ignorance, those with craving, are the consumers [of the fruits of action]. They are not other than those who do the action and they are also not those very ones.



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	Due to the condition of feeling, there is craving; one craves for what is felt. When one craves, one clings to the four aspects of clinging [sense objects, views, morals and rules, and views of self].		Due to the condition of feeling, there is craving; one craves for what is felt. When one craves, one clings to the four aspects of clinging [sense objects, views, morals and rules, and views of self].



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	Thurman 22<br />It is like a mirage, born from the appetites of the passions.		Thurman 22<br />It is like a mirage, born from the appetites of the passions.



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	Eng T 474<br />This body is like mirage, arisen from the thirst of passions.		Eng T 474<br />This body is like mirage, arisen from the thirst of passions.



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	Thurman 43<br />"Mañjuśrī, my sickness comes from ignorance and the thirst for existence		Thurman 43<br />"Mañjuśrī, my sickness comes from ignorance and the thirst for existence



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	Thurman 65<br />of ignorance and the thirst for existence;		Thurman 65<br />of ignorance and the thirst for existence;



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	That contemplators obtain happiness born of contemplation, happiness arising from the removal of craving, and happiness that is peaceful, is the fruit of meritorious deeds alone. (30)		That contemplators obtain happiness born of contemplation, happiness arising from the removal of craving, and happiness that is peaceful, is the fruit of meritorious deeds alone. (30)



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	Owing to whom shall I overcome this great wrestler of poverty? Owing to whom shall I extinguish this fire of poverty with its flames kindled by hunger and thirst?		Owing to whom shall I overcome this great wrestler of poverty? Owing to whom shall I extinguish this fire of poverty with its flames kindled by hunger and thirst?



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	My boy, desire, aversion and bewilderment are without root, and without an abiding-place, without foundation, without an acting or feeling subject,beyond the dicotomy of inner and outer, empty, without self, being, life-principle, life-soul, spirit or personality, without distinguishing marks, without the construction of distinguishing marks, without wishful thinking, without pleasure, without passion and thirst, without formative factors (rāgadveṣamohā dārakāmūlakā aniketā anālayā akārakā avedakā adhyātmabāhyaviviktāḥ śūnyā ātmasatvajīvapoṣapuruṣapudgalarahitā ānimittā nimittakalpanārahitā apraṇidhānā anabhiratayo ratitṛṣṇārahitā anabhisaṃskārā niḥsvabhāvāḥ).		My boy, desire, aversion and bewilderment are without root, and without an abiding-place, without foundation, without an acting or feeling subject,beyond the dicotomy of inner and outer, empty, without self, being, life-principle, life-soul, spirit or personality, without distinguishing marks, without the construction of distinguishing marks, without wishful thinking, without pleasure, without passion and thirst, without formative factors (rāgadveṣamohā dārakāmūlakā aniketā anālayā akārakā avedakā adhyātmabāhyaviviktāḥ śūnyā ātmasatvajīvapoṣapuruṣapudgalarahitā ānimittā nimittakalpanārahitā apraṇidhānā anabhiratayo ratitṛṣṇārahitā anabhisaṃskārā niḥsvabhāvāḥ).



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	98. ’All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean;<br />99. ’Embarking lightly in the boat of wisdom he will save the world from all these perils,<br />76. ‘The thirsty world of living beings will drink the flowing stream of his Law, bursting forth with the water of wisdom, enclosed by the banks of strong moral rules, delightfully cool with contemplation, and filled with religious vows as with ruddy geese.		98. ’All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean;<br />99. ’Embarking lightly in the boat of wisdom he will save the world from all these perils,<br />76. ‘The thirsty world of living beings will drink the flowing stream of his Law, bursting forth with the water of wisdom, enclosed by the banks of strong moral rules, delightfully cool with contemplation, and filled with religious vows as with ruddy geese.




	<span>98. ‘Tutta la carne sommersa nel mare di dolore; tutte le malattie raccolte come schiuma gorgogliante; decadimento e eta’ come l’oceano che inghiotte; </span>		<span>98. ‘Tutta la carne sommersa nel mare di dolore; tutte le malattie raccolte come schiuma gorgogliante; decadimento e eta’ come l’oceano che inghiotte; </span>


	<span>99. ‘Imbarcandosi lievemente nella barca di saggezza lui salvera’ il mondo da tutti questi pericoli, </span>		<span>99. ‘Imbarcandosi lievemente nella barca di saggezza lui salvera’ il mondo da tutti questi pericoli, </span>


	<span>76. ‘Il mondo assetato di esseri viventi berra’ il flusso (fiume) della sua Legge, scoppiando con l’acqua di saggezza racchiusa tra le rive di forti regole morali, deliziosamente fresco con la contemplazione e riempito di voti religiosi come con oche rubiconde. </span><br />		<span>76. ‘Il mondo assetato di esseri viventi berra’ il flusso (fiume) della sua Legge, scoppiando con l’acqua di saggezza racchiusa tra le rive di forti regole morali, deliziosamente fresco con la contemplazione e riempito di voti religiosi come con oche rubiconde. </span><br />
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	Conze 1975, corresp. ed. Mitra 1888 p. 362<br />He should resolve that his own training might result in removing all thirst from all beings.		Conze 1975, corresp. ed. Mitra 1888 p. 362<br />He should resolve that his own training might result in removing all thirst from all beings.



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	Eng, Suzuki 1932<br />Mahāmati, it is like a mirage in which the springs are seen as if they were real. They are imagined so by the animals who, thirsty from the heat of the season, would run after them.		Eng, Suzuki 1932<br />Mahāmati, it is like a mirage in which the springs are seen as if they were real. They are imagined so by the animals who, thirsty from the heat of the season, would run after them.



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	11.36 The mind suffers mightily as long as thirst persists. <br />Eradicate that thirst; for suffering co-exists with thirst, or else does not exist.		11.36 The mind suffers mightily as long as thirst persists. <br />Eradicate that thirst; for suffering co-exists with thirst, or else does not exist.



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	Eng Oldenberg<br />from Sensation springs Thirst (or Desire),		Eng Oldenberg<br />from Sensation springs Thirst (or Desire),



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	Eng Oldenberg<br />'This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.		Eng Oldenberg<br />'This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.

Choedrak at 21:48, 6 March 2019

2019-03-06T21:48:38Z

← Older revision		Revision as of 04:48, 7 March 2019
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	Con il meditare che ogni cosa è vuota di qualsiasi essenza, uno mette fine alla sete [che si ha] in seguito all’associazione con il piacere e alla sete [che si ha] in seguito alla dissociazione con il dolore; per coloro che vedono (tale verità) c’è quindi liberazione. (Traduzione dall’inglese)In tal modo, siccome [ogni cosa] è senza essenza, abbandona il desiderio di ottenere la felicità e il desiderio di abbandonare la sofferenza. Con l’osservare in questo modo, c’è la liberazione.		Con il meditare che ogni cosa è vuota di qualsiasi essenza, uno mette fine alla sete [che si ha] in seguito all’associazione con il piacere e alla sete [che si ha] in seguito alla dissociazione con il dolore; per coloro che vedono (tale verità) c’è quindi liberazione. (Traduzione dall’inglese)In tal modo, siccome [ogni cosa] è senza essenza, abbandona il desiderio di ottenere la felicità e il desiderio di abbandonare la sofferenza. Con l’osservare in questo modo, c’è la liberazione.


	(Traduzione dal tibetano di Choedrak Sangpo)<br />		(Traduzione dal tibetano di Choedrak Sangpo)<br />

Choedrak at 21:48, 6 March 2019

2019-03-06T21:48:02Z

← Older revision		Revision as of 04:48, 7 March 2019
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	(Traduzione dal tibetano di Choedrak Sangpo)<br />		(Traduzione dal tibetano di Choedrak Sangpo)<br />

Choedrak at 21:47, 6 March 2019

2019-03-06T21:47:06Z

← Older revision		Revision as of 04:47, 7 March 2019
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	Informazioni grammaticali:		Informazioni grammaticali:


	Dal dhātu tr̥ṣ (“essere assetato” o “desiderare intensamente”)<br />		Dal dhātu tr̥ṣ (“essere assetato” o “desiderare intensamente”)<br />

Choedrak at 21:45, 6 March 2019

2019-03-06T21:45:53Z

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Ram: Created page with "Sanskrit: तृष्णा tṛṣṇā
Pāli: तण्हा taṇhā
Tibetan: སྲེད་པ་ sred pa
Thai: ตัณหา
English: craving, th..."

2019-03-02T19:14:02Z

Created page with "Sanskrit: तृष्णा tṛṣṇā Pāli: तण्हा taṇhā Tibetan: སྲེད་པ་ sred pa Thai: ตัณหา English: craving, th..."

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Sanskrit: तृष्णा tṛṣṇā Pāli: तण्हा taṇhā Tibetan: སྲེད་པ་ sred pa Thai: ตัณหา English: craving, thirst Español: ansia, sed, afán, anhelo Bangla: তৃষ্ণা

 Grammatical information: From the dhātu tr̥ṣ (“to be thirsty” or “to wish for intensely”) 

ข้อมูล ไวยากรณ์ (วฺยากรณ) : สันสกฤต: ตฤษฺณา อ่าน: ตฤษ-ณา จากธาตุ ตฤษฺ ("การกระหาย" หรือ "การปรารถนาอย่างแรงกล้า")

Further information: In the 12 limbs of dependent origination (pratītyasamutpāda), this arises from vedanā (feeling) and gives rise to upādāna (clinging). 

ข้อมูลเพิ่มเติม: ในบริบทของ ปฏิจจสมุปบาท เกิดขึ้นตามหลัง เวทนา และ เกิดก่อน อุปาทาน

Mayor información: En los 12 vínculos de la originación dependiente (pratītyasamutpāda), esto surge del vedana (sentimiento) de placentero, desagradable, o neutral.

প্রতিত্যসমুতপাদ এর দ্বাদশ অঙ্গে, তৃষ্ণা জন্মায়ে বেদনা (অনুভূতি) থেকে এবং তৃষ্ণা থেকে জন্মায়ে উপাদান (মানসিক ভাবে আঁকড়ে ধরা)। 

Examples: 

sukhe saṃyogatṛṣṇaivaṃ naiḥsvābhāvyāt prahīyate | duḥkhe viyogatṛṣṇā ca paśyatāṃ muktir ity ataḥ ||63|| 

於樂和合愛緣無相則滅 於苦遠離貪由此觀不生 

| de ltar ṅo bo ñid med phyir | | bde daṅ phrad pa’i sred pa daṅ | | sdug bsṅal bral ba’i sred pa spoṅ | | de phyir de ltar mthoṅ ba grol | 

By [meditation of the principle that] everything is devoid of any essence one puts an end to the thirst after association with pleasure and the thirst after dissociation from pain; for those who see (such a truth) there is liberation thence. 

(Ratnāvalī: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=69&mid=117287)

Al [meditar sobre el principio de que] todo carece de cualquier esencia, uno pone fin al deseo después de haberse asociado al placer, y al deseo después de haberse disociado del dolor. Para aquellos que ven (esa verdad) hay entonces, liberación . 

সুখ ভোগের পর যে তৃষ্ণা জন্মায়ে এবং দুঃখের থেকে মুক্তির পর যে তৃষ্ণা জন্মায়ে, দুয়েরই নিরাময় হএ নিঃস্বভাবত্বের উপর ধ্যান বা ধারনা করে। জারা এই নিঃস্বভাবত্বের সত্য কে প্রত্যক্ষ দেহেন তারা মুক্তি লাভ করেন। 

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tṛṣṇā tāvad upādānaṃ nāsti cet saṃpradhāryate | kim akliṣṭāpi tṛṣṇaiṣāṃ nāsti saṃmohavat satī ||47|| 

愛取不相緣以此無執持 愛業而羸劣是無有癡愛 

| re źig ñer len sred pa ni | | med ces ṅes pa ñid ce na | | sred de ñon moṅs can min yaṅ | | kun rmoṅs bźin du ci ste med | 

« Mais », direz-vous, « ils sont exempts de la soif ou convoitise, cause [de la renaissance]. »—Non pas, car ils ne sont pas exempts de l’ignorance qui produit nécessairement la convoitise] ; ils ne sont pas exempts de convoitise, d’une convoitise non passionnelle, nous l’admettons ; car la convoitise peut tre non passionnelle de même que l’ignorance. 

There is no grasping if craving is controlled, but who is not distressed by this craving which is like confusion? 

(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119316)

No hay aferramiento si el ansia es controlada, ¿Pero quien no está afligido por esta ansia que es como una confusión? 

---

vedanāpratyayā tṛṣṇā vedanaiṣāṃ ca vidyate | sālambanena cittena sthātavyaṃ yatra tatra vā ||48|| 

受愛得相緣此受而有得 安住有著心是得名處處 

| tshor ba’i rkyen gyis sred pa yin | | tshor ba de dag la yaṅ yod | | dmigs pa daṅ ni bcas pa’i sems | | ’ga’ źig la ni gnas par ’gyur | 

D’ailleurs, la sensation affective cause la convoitise; or vos saints ne sont pas exempts de sensation: [donc la vue de vérité ne suffit pas à détruire les passions]. De même le nirvāṇa est impossible sans la vue de la vacuité, car] tant que la pensée admet un objet, il faut, qu’elle se repose [sur les Nobles Vérités, sur leurs fruits, sur le nirvāṇa même : donc elle n’est pas délivrée de la renaissance]. 

The cause of craving is feeling, yet they [of the Hīnayāna] are seen to have feeling. The thought which has an object must be attached to something or other. 

(Bodhicaryāvatāra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=24&mid=119317)

La causa del ansia es el sentimiento, aun así, ellos [los del Hinayana] se les ve teniendo sentimiento. El pensamiento que tiene un objeto debe estar unido a algo u otro 

---

avidyānivṛto jantus tṛṣṇāsaṃyojanaś ca saḥ | sa bhoktā sa ca na kartur anyo na ca sa eva saḥ ||28|| 

無明之所蔽愛結之所縛 而於本作者不即亦不異 

| ma rig bsgribs pa’i skye bo gaṅ | | sred ldan de mi za ba po | | de yaṅ byed (3)las gźan min źiṅ | | de ñid de yaṅ ma yin no | 

People who are obscured by ignorance, those with craving, are the consumers [of the fruits of action]. They are not other than those who do the action and they are also not those very ones. 

(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119757)

Las personas que están veladas por la ignorancia, aquellas con ansia, son las consumidoras [de los frutos de la acción]. No son otros que los que hacen la acción y tampoco son esos mismos.

জারা আবিদ্যায়ে আচ্ছন্ন, জারা তৃষ্ণায়ে জর্জরিত, তারাই কর্মের ফল ভোগ করে থাকে। তারাই এই কর্মের কর্তা, আবার তারাই এই কর্মের কর্তা নয়। 

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vedanāpratyayā tṛṣṇā vedanārthaṃ hi tṛṣyate | tṛṣyamāṇa upādānam upādatte caturvidham ||6|| 

| tshor ba’i rkyen gyis sred pa ste | | tshor ba’i don du sred par ’gyur | | sred (2)par gyur na ñe bar len | | rnam pa bźi po ñer len ’gyur | 

Due to the condition of feeling, there is craving; one craves for what is felt. When one craves, one clings to the four aspects of clinging [sense objects, views, morals and rules, and views of self]. 

(Mūlamadhyamakakārikā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=27&mid=119945)

Debido a la condición del sentimiento, hay deseo; Uno anhela lo que se siente. Cuando uno anhela, uno se aferra a los cuatro aspectos de aferramiento [objetos sensoriales, puntos de vista, morales y reglas, y puntos de vista del yo].

বেদনা বা অনুভূতির কারণেই, তৃষ্ণা জন্মায়ে; লোকে যা অনুভব করে তারি তৃষ্ণায়ে তারা ত্রস্ত। তৃষ্ণায়ে আচ্ছন্ন হএ লোকে চারটি জিনিশ আঁকড়ে ধরে [ইন্দ্রিয় দিয়ে যা জানা যায়ে, মতামত, বিধিনিয়ম এবং নিজের সম্বন্ধে ভাবনা]। 

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MS 10a7 marīcyupamo ’yaṃ kāyaḥ kleśatṛṣṇāsaṃbhūtaḥ | 

T 474 521b3-4 是身如野馬渴愛疲勞 T 475 539b16-17 是身如炎從渴愛生 T 476 560c23-24 是身如陽焰從諸煩惱渴愛所生 

Kg ma 183a3-4 | lus ’di ni ñon moṅs pa’i sred pa las byuṅ ba ste | smig rgyu lta bu’o | 

Thurman 22 It is like a mirage, born from the appetites of the passions. 

Es como un espejismo, nacido de los apetitos de las pasiones 

Eng T 474 This body is like mirage, arisen from the thirst of passions. 

Este cuerpo es como un espejismo, nacido de la sed de las pasiones. 

(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=37&mid=129325)

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MS 14b1 na ca te vidyā bhavatṛṣṇā ca samudghātitā na ca vidyāvimuktī utpādite | T 474 522b5-6 已得一行為非不明非趣有愛非得明度 T 475 540b24-25 不滅癡愛起於明脫 T 476 562b9-10 不滅無明并諸有愛而起慧明及以解脫 

Kg ma 186b4-5 khyod kyis ma rig pa daṅ srid pa’i sred pa’aṅ ma bcom la rig pa daṅ rnam par grol pa yaṅ ma skyed | 

Thurman 27 if you can produce the knowledges and liberations without conquering ignorance and the craving for existence; 

(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=37&mid=129487) 

Si tu puedes producir los conocimientos y liberaciones sin conquistar la ignorancia y el deseo por la existencia;

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MS 28a3-4 yāvacciram upādāya mañjuśrīḥ avidyā bhavatṛṣṇā ca tāvacciram upādāya mamaiṣa vyādhiḥ | 

T 474 525c7 是生久矣從癡有愛則我病生 T 475 544b20-21 從癡有愛則我病生 T 476 568a6-7 如諸有情無明有愛生來既久我今此病生亦復爾遠從前際生死以來 

Kg ma 199a1 ’jam dpal ma rig pa daṅ | sred pa’i sred pa ji srid par kho bo’i nad ’di ’aṅ de srid do || 

Thurman 43 "Mañjuśrī, my sickness comes from ignorance and the thirst for existence 

(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=37&mid=130046)

"Mañjuśrī, mi enfermedad surge de la ignorancia y de la sed por la existencia 

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MS 47a2 avidyā bhavatṛṣṇā ca gotram, 

T 474 529c3 無明與恩愛為種 T 475 549a29 無明有愛為種 T 476 575b25 一切無明有愛種性是如來種性 

Kg ma 215a4 ma rig pa daṅ | srid pa’i sred pa ni rigs so || 

Thurman 65 of ignorance and the thirst for existence; 

de la ignorancia y de la sed por la existencia 

(Vimalakīrtinirdeśa: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=37&mid=130822) --- 

dhyāyino dhyānajaṃ yac ca tṛ(5)ṣṇākṣayasukhañ ca yat | prāpnuvanti sukhaṃ śāntiṃ puṇyānām eva tat phalaṃ |30| 

bsam gtan bsam gtan las byuṅ daṅ || sred pa zad pa’i bde ba gaṅ || źi ba’i bde ba thob gyur pa || de ni bsod nams (3) ’bras bu yin || 

That contemplators obtain happiness born of contemplation, happiness arising from the removal of craving, and happiness that is peaceful, is the fruit of meritorious deeds alone. (30) 

(Suvarṇavarṇāvadāna: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=38&mid=139292)

Esos contemplativos logran la felicidad nacida de la contemplación, felicidad que surge de la remoción del ansia, y la felicidad que es pacífica es solo el fruto de las acciones meritorias. 

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kam aham āgamyemaṃ dāridramahāmallaṃ parājiṣye | (2) kam āgamyemaṃ kṣuttṛṣṇādipradīptajvālaṃ dāridravarddhanaṃ nirvāpayiṣyāmi | 

su źig ’oṅs nas dbul ba’i gyad ’di las rgyal bar bya | su źig ’oṅs nas bkres pa daṅ skom (6) pa la sogs pas rab tu ’bar ba’i me ’di gsad par bya | 

Owing to whom shall I overcome this great wrestler of poverty? Owing to whom shall I extinguish this fire of poverty with its flames kindled by hunger and thirst? 

(Suvarṇavarṇāvadāna: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=38&mid=139542)

¿Debido a quien a, yo vencere a este gran luchador de la pobreza? ¿Debido a quién apagaré este fuego de pobreza con sus llamas encendidas por el hambre y la sed? 

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[105] virūpaḥ kumāraḥ prītivika(3)sitākṣo mahatā svareṇovāca | adya dāridraduḥkhāgniparitāpitacetasā | (4) vṛkṣaśākhām āruhya mayā hy ātmā nipātitaḥ |1| patitaś cāṅgabhaṅgārto mū(5)rchām aham upāgataḥ | niśceṣṭo ’haṃ nirucchvāsaḥ kṣaṇamātram avasthitaḥ |2| tato vipaśyī samya(1)ksambuddhaḥ satvānāṃ hy anukampakaḥ | mamānukampayā nātha udyānam idam āgataḥ |3| dvātriṃ(2)śallakṣaṇadharaḥ sūttaptakanakacchaviḥ | vilīnakanakābhābhiḥ pūrayan diśo (3) daśā |4| prabhayā tasya gātram me spṛṣṭamātraṃ suśītayā | prahlāditam idaṃ sarva(4)matulāmṛtadhārayā |5| kṣuttṛṣṇāpātaduḥkhañ ca niḥśeṣam aśivam mama | tat(5)kṣaṇaṃ praśamaṃ yātaṃ cetanāñ cāptavān ahaṃ |6| kim etad iti sotsāham utthito ’haṃ munin tadā | (1) paśyāmi kāntam atyantaṃ janalakṣmīniketana |7| 

gźon nu mi sdug pas dga’ bas mig gdaṅs te sgra gsaṅ chen pos smras pa | deṅ ni dbul ba’i sdug bsṅal mes || sems ni yoṅs su gduṅs pas (4) na || śiṅ gi yal ga’i rtser ’dzegs te || bdag gis raṅ ñid ltuṅ bar byas || lhuṅ bas yan lag snad pas gzir || bdag ni ba rgyal ba ñid du gyur || sems ni dbugs med ma thon par || skad cig tsam źig rnam par gnas || de nas rnam gzigs rdzogs saṅs (5) rgyas || sems can rnams la rjes brtse ba || mgon po bdag la thugs brtse’i phyir || skyed mos tshal ni ’dir byon to || sum cu rtsa gñis mtshan ’chaṅ źiṅ || pags pa gser ni sbyaṅs pa ’dra || btso ma’i gser ’dra’i ’od rnams kyis || phyogs bcu dag ni ’geṅs (6) par mdzad || de sku’i ’od zer rab bsil bas || bdag la reg pa tsam gyis na || mñam med bdud rtsi’i rgyun gyis ni || ’di dag thams cad tshim par mdzad || bkres skom ltuṅ ba’i sdug bsṅal daṅ || ma lus bdag gi bkra mi śis || de yi mod la źi gyur ciṅ || (7) 

[105] The boy Virūpa, his eyes dilated with joy, said in a loud voice:- "Today, my mind tormented by the fire of the pains of poverty, I climbed the topmost branch of a tree and hurled myself down. (1) Fallen down and pained by the fracture of limbs, I became unconscious, and for a mere moment I remained motionless and breathless. (2) Thereupon, the Awakened One, Vipaśyin, compassionate indeed towards beings, the protector, came to this park out of compassion for me; (3) hearing the thirty-two marks, with his skin resembling the colour of purified gold and filling the ten quarters with rays of liquid gold. (4) This whole body of mine was gladdened being merely touched by his cool radiance, an unequalled stream of nectar. (5) That very moment, my pain resulting from hunger, thirst and the fall as well as all my inauspiciousness was allayed. I also regained consciousness. (6) Thinking "What is this?" I stood up. Then, I saw the sage, extremely charming, the abode of the splendour of beings. (7) 

(Suvarṇavarṇāvadāna: https://www2.hf.uio.no/polyglotta/index.php?page=fulltext&view=fulltext&vid=38&cid=50626&mid=139688) 

[105] El niño Virūpa, con los ojos dilatados de alegría, dijo en voz alta: "Hoy, mi mente atormentada por el fuego de los dolores de la pobreza, trepé a la rama más alta de un árbol y me arrojé hacia abajo. (1) Caído y dolorido por la fractura de las extremidades, quedé inconsciente, y solo por un momento permanecí inmóvil y sin aliento. (2) Entonces, el Despierto, Vipaśyin, ciertamente compasivo con los seres, el protector, vino a este parque por compasión hacia mi; (3) escuchando las treinta y dos marcas, con su piel parecida a la color de oro purificado y llenando los diez cuartos con rayos de oro líquido. (4) Todo este cuerpo mío se alegró al ser simplemente tocado por su fresco resplandor, una inigualable corriente de néctar. (5) En ese mismo momento, mi dolor debido al hambre, la sed y la caída, así como todo lo desfavorable mío, se alivio . También recuperé la conciencia. (6) Pensando "¿Qué es esto?" Me levanté. Entonces, vi al sabio, extremadamente encantador, la morada del esplendor de los seres. (7)

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khye’u ’dod chags daṅ |1 źe sdaṅ daṅ |2 (Q270b) gti mug rnams ni rtsa ba3 med pa | gnas 4 med pa | gźi med pa | byed pa po med pa | tshor ba po med pa | naṅ daṅ phyi rol dben pa | stoṅ pa |5 bdag daṅ | sems can daṅ | srog daṅ | 6 gso ba daṅ | skyes bu daṅ | gaṅ zag daṅ bral ba |7 mtshan ma8 med (T35a) pa ste9 |10mtshan mar rtog pa daṅ11 bral ba | smon pa med pa |12 mṅon par dga’ ba med pa | dga’ ba daṅ 13 sred pa daṅ bral ba | mṅon par ’du byed pa med pa | raṅ bźin med pa’o || 1. DJN: om. | 2. DJN: om. | 3. T: rtsob for rtsa ba 4. LST: ins. pa 5. Q: ins. daṅ; LQT: om. | 6. LST: ins. ’gro ba daṅ | 7. DJN: om. | 8. T: om. ma 9. LST: de 10. ST: om. | 11. Q: deṅ 12. LT: om. | 13. DJNQ: ins. | 

其三毒者。則(28)無有本亦無所住。如無主屋其屋内外澹泊(29)虚空。以離吾我我人壽命。便應無相。所著(824b1)念者便蠲除矣。以去所著即爲無願。志所喜(2)樂恩愛悉除。無有諸行亦無所造。婬怒癡性(3)本皆清淨。菩薩如是。 是故長者(12)子。彼貪瞋癡性無有根本。亦無住處。亦無主(13)者。亦無作者。内外清淨空無所有。無我無衆(14)生無壽命。離富伽羅無相。離惡覺觀故無願。(15)離渇愛取故。 

My boy, desire, aversion and bewilderment are without root, and without an abiding-place, without foundation, without an acting or feeling subject,beyond the dicotomy of inner and outer, empty, without self, being, life-principle, life-soul, spirit or personality, without distinguishing marks, without the construction of distinguishing marks, without wishful thinking, without pleasure, without passion and thirst, without formative factors (rāgadveṣamohā dārakāmūlakā aniketā anālayā akārakā avedakā adhyātmabāhyaviviktāḥ śūnyā ātmasatvajīvapoṣapuruṣapudgalarahitā ānimittā nimittakalpanārahitā apraṇidhānā anabhiratayo ratitṛṣṇārahitā anabhisaṃskārā niḥsvabhāvāḥ). 

(Mañjuśrīvikrīḍitasūtra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=20&mid=182391) 

Mi niño, el deseo, la aversión y desconcierto no tienen raíz, y no tienen un lugar de residencia, sin fundamento, sin un sujeto de acción o sentimiento, más allá de la dicotomía de lo interno y lo externo, vacuo, sin entidad, ser, principio de vida, vida, alma, espíritu o personalidad, sin marcas distintivas, sin la construcción de marcas distintivas, sin ilusiones, sin placer, sin pasión y sin sed, sin factores formativos. 

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prajñāmbuvegāṃ sthiraśīlavaprāṃ samādhiśītāṃ vratacakravākām | asyottamāṃ dharmanadīṃ pravṛttāṃ tṛṣṇārditaḥ pāsyati jīvalokaḥ || 1.71 || 

(28)衆生沒苦海衆病爲聚沫 (29)衰老爲巨浪死爲海洪濤 (3b1)乘輕智慧舟 1 渡此衆流難 1. 渡＝度＜三＞ 

| śes rab chu yi śugs la brten pa’i tshul khrims dogs | | tiṅ ṅe ’dzin ni bsil ba’i brtul źugs ṅaṅ pa ’phyo | | ’di yi mchog gi chos (6)kyi chu bos rab bskor la | | sred pas ñam thag gson pa’i ’jig rten ’thuṅ bar byed | 

98. ’All flesh submerged in the sea of sorrow; all diseases collected as the bubbling froth; decay and age like the wild billows; death like the engulfing ocean; 99. ’Embarking lightly in the boat of wisdom he will save the world from all these perils, 76. ‘The thirsty world of living beings will drink the flowing stream of his Law, bursting forth with the water of wisdom, enclosed by the banks of strong moral rules, delightfully cool with contemplation, and filled with religious vows as with ruddy geese. 

(Aśvaghoṣa: Buddhacarita: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=77&mid=244611) 

98. ’Toda la carne se sumergió en el mar del dolor; todas las enfermedades recogidas como la espuma burbujeante; la decadencia y la edad como las olas salvajes; la muerte como el océano envolvente; 99. ’Embarcandose ligeramente en el barco de la sabiduría, salvará al mundo de todos estos peligros, 76. "El sediento mundo de los seres vivos beberá la corriente que fluye de su Ley, estallando con el agua de la sabiduría, encerrado por las costas (limites) de fuertes reglas morales, deliciosamente fresco con la contemplación, y lleno de votos religiosos como con gansos rojizos. 

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Vaidya p. 179 evaṃ cānena cittam utpādayitavyam - sarvasattvānāṃ mayā sarvatṛṣṇācchedāya śikṣitavyam | 

269b6 bram ze’i khye’u ṅa’i lus ’di las khyod gaṅ daṅ gaṅ ’dod pa sbyin no || 

Conze 1975, corresp. ed. Mitra 1888 p. 362 He should resolve that his own training might result in removing all thirst from all beings.

El debería resolver que su propio entrenamiento podría resultar en la total eliminación de la sed de todos los seres. 

(Aṣṭasāhasrikā Prajñāpāramitā: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=435&mid=714668) 

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San, Vaidya p. 38,1 tadyathā mahāmate mṛgatṛṣṇodakaṃ mṛgā udakabhāvena vikalpya grīṣmābhitaptāḥ pātukāmatayā pradhāvanti, 

Eng, Suzuki 1932 Mahāmati, it is like a mirage in which the springs are seen as if they were real. They are imagined so by the animals who, thirsty from the heat of the season, would run after them.

Mahāmati, es como un espejismo en el que los manantiales se ven como si fueran reales. Son imaginados por los animales que, sedientos por el calor de la temporada, correrán tras ellos. 

(Laṅkāvatārasūtra: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=441&mid=739395) 

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mānasaṃ balavad duḥkhaṃ tarṣe tiṣṭhati tiṣṭhati | taṃ tarṣaṃ chindhi duḥkhaṃ hi tṛṣṇā cāsti ca nāsti ca || 

11.36 The mind suffers mightily as long as thirst persists. Eradicate that thirst; for suffering co-exists with thirst, or else does not exist. 

11.36 La mente sufre fuertemente mientras persista la sed. Erradica esa sed; porque el sufrimiento coexiste con la sed, o de lo contrario no existe. 

(Aśvaghoṣa - Saundarananda: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=560&mid=1050646) 

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Pāli Vin 1 I,§1,2 p. 1 vedanāpaccayā taṇhā, 

Eng Oldenberg from Sensation springs Thirst (or Desire),

de la Sensación brota la Sed (o Deseo) 

ฉบับมหามกุฏราชวิทยาลัย เพราะเวทนาเป็นปัจจัย จึงมีตัณหา 

ฉบับสยามรัฐ เวทนาปจฺจยา ตณฺหา 

(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1407831) 

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Pāli Vin 1 I,§6,20 p. 10 idaṃ kho pana bhikkhave dukkhasamudayaṃ ariyasaccaṃ, yāyaṃ taṇhā ponobbhavikā nandirāgasahagatā tatratatrābhinandinī, seyyath’ īdaṃ: kāmataṇhā bhavataṇhā vibhavataṇhā. |20| 

Eng Oldenberg 'This, O Bhikkhus, is the Noble Truth of the Cause of suffering: Thirst, that leads to re-birth, accompanied by pleasure and lust, finding its delight here and there. (This thirst is threefold), namely, thirst for pleasure, thirst for existence, thirst for prosperity.

'Esto, oh Bhikkhus, es la Noble Verdad de la Causa del sufrimiento: Sed, que lleva al renacimiento, acrecentada por el placer y la lujuria, encontrando su deleite aquí y allá. (Esta sed es triple), es decir, sed de placer, sed de existencia, sed de prosperidad. 

ฉบับมหามกุฏราชวิทยาลัย ดูก่อนภิกษุทั้งหลาย ข้อนี้แลเป็นทุกขสมุทยอริยสัจ คือตัณหาอันทำให้เกิดอีก ประกอบด้วยความกำหนัดด้วยอำนาจความเพลิน มีปรกติเพลิดเพลินในอารมณ์นั้นๆ คือ กามตัณหา ภวตัณหา วิภวตัณหา. 

ฉบับสยามรัฐ “อิทํ โข ปน ภิกฺขเว ทุกฺขสมุทยํ อริยสจฺจํ ยายํ ตณฺหา โปโนพฺภวิกา นนฺทีราคสหคตา ตตฺรตตฺราภินนฺทินี เสยฺยถิทํ กามตณฺหา ภวตณฺหา วิภวตณฺหา. 

(Pāli Mahāvagga: https://www2.hf.uio.no/polyglotta/index.php?page=record&view=record&vid=820&mid=1407992) 

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[635] Rāgadosaparikliṭṭhā 2- eke samaṇabrāhmaṇā avijjānīvutā posā piyarūpābhinandino suraṃ pivanti merayaṃ paṭisevanti methunaṃ rajataṃ jātarūpañca sādiyanti aviddasū micchājīvena jīvanti eke samaṇabrāhmaṇā ete upakkilesā vuttā buddhenādiccabandhunā yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti 3- asuddhā sarajā migā 4- andhakārena onaddhā taṇhādāsā sanettikā vaḍḍhenti kaṭasiṃ ghoraṃ ādiyanti punabbhavanti. 

[๖๓๕] ราคโทสปริกฺลิฏฺฐา ๒- เอเก สมณพฺราหฺมณา อวิชฺชานีวุตา โปสา ปิยรูปาภินนฺทิโน สุรํ ปิวนฺติ เมรยํ ปฏิเสวนฺติ เมถุนํ รชตํ ชาตรูปญฺจ สาทิยนฺติ อวิทฺทสู มิจฺฉาชีเวน ชีวนฺติ เอเก สมณพฺราหฺมณา เอเต อุปกฺกิเลสา วุตฺตา พุทฺเธนาทิจฺจพนฺธุนา เยหิ อุปกฺกิเลเสหิ อุปกฺกิลิฏฺฐา เอเก สมณพฺราหฺมณา น ตปนฺติ น ภาสนฺติ ๓- อสุทฺธา สรชา มิคา ๔- อนฺธกาเรน โอนทฺธา ตณฺหาทาสา สเนตฺติกา วฑฺเฒนฺติ กฏสึ โฆรํ อาทิยนฺติ ปุนพฺภวนฺติ ฯ

 [๖๓๕] สมณพราหมณ์เศร้าหมอง เพราะราคะและโทสะ เป็นคนอัน อวิชชาหุ้มห่อ เพลิดเพลิน รูปที่น่ารัก เป็นคนไม่รู้ พวกหนึ่ง ดื่มสุราเมรัย พวกหนึ่งเสพเมถุน พวกหนึ่งยินดีเงินและทอง พวกหนึ่งเป็นอยู่โดยมิจฉาชีพ เครื่องเศร้าหมองเหล่านี้ พระ พุทธเจ้าผู้เป็นเผ่าพันธุ์ แห่งพระราชาผู้สูงศักดิ์ตรัสว่า เป็นเหตุ ให้สมณพราหมณ์พวกหนึ่งเศร้าหมอง ไม่มีสง่า ไม่ผ่องใส ไม่บริสุทธิ์ มีกิเลสธุลีดุจมฤค ถูกความมืดรัดรึง เป็นทาส ตัณหา พร้อมด้วยกิเลส เครื่องนำไปสู่ภพ ย่อมเพิ่มพูนสถาน ทิ้งซากศพให้มาก ย่อมถือเอาภพใหม่ต่อไป ฯ 

(พระไตรปิฎก เล่มที่ ๗ พระวินัยปิฎก เล่มที่ ๗ จุลวรรค ภาค ๒ TIPITAKA Volume 7 : PALI ROMAN Vinaya Pitaka Vol 7 : Vinaya. Culla (2): http://84000.org/tipitaka/read/roman_read.php?B=7&A=7971)

tṛṣṇā - Revision history

Choedrak at 19:01, 31 March 2019

Ram at 03:30, 7 March 2019

Choedrak at 21:55, 6 March 2019

Choedrak at 21:48, 6 March 2019

Choedrak at 21:48, 6 March 2019

Choedrak at 21:47, 6 March 2019

Choedrak at 21:45, 6 March 2019

Ram: Created page with "Sanskrit: तृष्णा tṛṣṇāPāli: तण्हा taṇhāTibetan: སྲེད་པ་ sred paThai: ตัณหาEnglish: craving, th..."

Ram: Created page with "Sanskrit: तृष्णा tṛṣṇā
Pāli: तण्हा taṇhā
Tibetan: སྲེད་པ་ sred pa
Thai: ตัณหา
English: craving, th..."