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'''[[Y]]'''
Je travaille actuellement sur le rgyud blama et en particulier la stance 117 :
/ /ji ltar mi gtsang mi mthun pa/
/de bzhin chags dang bcas rnams kyi/
/''''dod pa''' bsten pa'i rgyu yin phyir/
/kun nas ldang ba mi gtsang 'dra/


'''[[Y continued]]'''
Pour laquelle [[Jamgon Kongtrul]] commente (''in'' ''mi ldog pa'i sen ge nga ro''):
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'''[[The Rangjung Yeshe Gilded Palace of Dharmic Activity]]''' (Front Cover)


Go To:
zhes gsungs te/ ji ltar na/ mi gtsang ba'i dngos po ni yid du 'ong ba'i mi mthun pa'i phyogs nyam nga ba'i gnas yin pa de bzhin tu 'dod pa'i khams la chags pa dang bcas pa rnams kyis '''dod pa'i yon tan brten'' pa la sogs pa nyes spyod mang po'i rgyu yin pa'i phyir/ nyon mongs pa dug gsum gyis kun nas ldang ba ste mngon gyur drag po rnams ni mi gtsang ba'i phung po chen po dang 'dra bar nyon mongs shing yid 'byung bar bya ba'i gnas yin no/ /zhes pas dug gsum mngon gyur de la mi gtsang ba lta bur gsungs so/


-'''[[A]]''' - '''[[B]]''' - '''[[C]]''' - '''[[D]]''' - '''[[E]]''' - '''[[F]]''' - '''[[G]]''' - '''[[H]]''' - '''[[I]]''' - '''[[J]]''' - '''[[K]]''' - '''[[L]]''' - '''[[M]]''' - '''[[N]]''' - '''[[O]]''' - '''[[P]]''' - '''[[Q]]''' - '''[[R]]''' - '''[[S]]''' - '''[[T]]''' - '''[[U]]''' - '''[[V]]''' - '''[[W]]''' - '''[[X]]''' - '''[[Y]]''' - '''[[Z]]''' -
traduction du commentaire : ''En effet, à l'image de quelque chose de sale, source de répulsion contraire à l'enjouement de l'esprit, parce que, dans le monde du désir, des perversions nombreuses, l'asservissement '''aux propriétés des désirables''', etc., découlent de l'attachement qui leur est conjoint, les passions, les trois poisons, quand, faisant irruption, ils se manifestent brutalement, sont source d'alarme, de perturbations mentales semblables à un grand amas d'ordures. Ce disant, la manifestation des trois poisons est dite semblable à de l'ordure.''
----


Yeshe Tsogyal (9th century) The chief Tibetan female disciple of Guru Rinpoche who received almost all the transmissions he passed on in Tibet and later compiled his teachings. After living for more than 200 years she went to the Copper Colored Mountain without leaving any physical remains behind. For more details, read her life stories Mother of Knowledge, Dharma Publishing, and Sky Dancer, Rutledge & Kegan-Paul. [RY]
Traudction de la stance :
Telle une saleté répugnante,  
L'asservissement aux désirables
Dérive d'un attachement conjoint,
Qui, lorqu'il fait son irruption,  
Est dit semblable à de l'ordure.


Yeshe Tsogyal (ye shes mtsho rgyal). The close female disciple of Guru Rinpoche and compiler of his teachings. [RY]
Suivant que l'on se base sur le '''RY''' ou '''The Illuminator''' de Tony Duff, on arrive à une compréhension relativement différente puisque Duff semble dire que les ''''dod pa'i yon tan''' sont les propriétés des désirables lesquels "désirables", le bouddhisme ne connaissant pas de conscience sans objet ou d'objet sans conscience, seraient les objets psycho-sensibles alimentant l'activité perceptuelle du monde du désir (voir sa définition que je ne recopierai pas faute de copyright). L'aspect sensuel induit par la traduction qui, il est vrai, vient immédiatement à l'esprit - qualités du désir, qualités liées à la sensualité, au désir, etc.. - ne serait, dans cette acception, qu'un sous-sens de ''''dod pa'i yon tan'''.  
 
C'est pourquoi, le '''RY''' ne donnant qu'une unique traduction allant dans le même sens -sensory stimulus, stimulus sensible en frç.- je m'autorise à dire qu'au final ce sont des notions très différentes qui ressortent quand on compare les deux dictionnaires.  
Yeshe Tsogyal (ye shes mtsho rgyal). The different versions of her biography give varying details about her place of birth, the names of her parents and so forth. In his Ocean of Wondrous Sayings to Delight the Learned Ones, Guru Tashi Tobgyal states that her father's name was Namkha Yeshe of the Kharchen clan and that she was born in Drongmochey of Drag. At first she was one of King Trisong Deutsen's queens but later was given to Padmasambhava as an empowerment fee to be his spiritual consort. During the empowerment of Assemblage of Sugatas, her initiation flower fell on the mandala of Kilaya. Through this practice she became able to tame evil spirits and revive the dead. She was the chief compiler of all the inconceivable teachings given by the great master Padmasambhava. Having remained in Tibet for two hundred years, she departed for the celestial realm of the Glorious Copper Colored Mountain, without leaving a corpse behind. In The Precious Garland of Lapis Lazuli (p. 352), Jamgön Kongtrül says, "Yeshe Tsogyal was a direct incarnation of Dhatvishvari Vajra Yogini in the form of a woman. She served Padmasambhava perfectly in that life, engaged in sadhana practice with incredible perseverance and attained a level equal to Padmasambhava himself, the 'continuity adorned with inexhaustible body, speech, mind, qualities, and activities.' Her kindness to the land of Tibet surpasses the imagination and her compassionate activity that is no different from Padmasambhava's continues unceasingly." [ZL] [RY]
je n'ai pas assez de culture livresque pour vraiment choisir quelle orientation adopter pour ma traduction (qui dans l'immédiat suit l'option de T.Duff). Mais peut-être quelqu'un de plus compétent - averti de ce type de littérature - pourra me conseiller?
 
Etienne
Yeshe Tsogyal (ye shes mtsho rgyal). The different versions of her biography give varying details about her place of birth, the names of her parents and so forth. In his Ocean of Wondrous Sayings to Delight the Learned Ones, Guru Tashi Tobgyal states that her father's name was Namkha Yeshe of the Kharchen clan and that she was born in Drongmochey of Drak. At first she was one of King Trisong Deutsen's queens but later was given to Padmasambhava to be his spiritual consort. During the empowerment of Assemblage of Sugatas, her initiation flower fell on the mandala of Kilaya. Through this practice she became able to tame evil spirits and revive the dead. She was the chief compiler of all the inconceivable teachings given by the great master Padmasambhava. Having remained in Tibet for two hundred years, she departed for the celestial realm of the Glorious Copper Colored Mountain, without leaving a corpse behind. In The Precious Garland of Lapis Lazuli, Jamgön Kongtrül says, "Yeshe Tsogyal was a direct incarnation of Dhatvishvari Vajra Yogini in the form of a woman. She served Padmasambhava perfectly in that life, engaged in sadhana practice with incredible perseverance and attained a level equal to Padmasambhava himself, the 'continuity adorned with inexhaustible body, speech, mind, qualities, and activities.' Her kindness to the land of Tibet surpasses the imagination and her compassionate activity that is no different from Padmasambhava's continues unceasingly." Yeshe Tsogyal means 'Victorious Ocean of Wisdom.'[AL] [RY]
 
Yeshe Tsogyal, the princess of Kharchen. [Daki] [RY]
 
Yeshe Tsogyal. Yeshe Tsogyal: Padmakara's Tibetan consort, who wrote out many of the termas. [Peter Roberts]
 
Yeshe Tsogyal; as Vajra Yogini; summary of her life by Jamgön Kongtrül; vision of Padmasambhava's specific manifestations [LW1] [RY]
 
Yeshe Tsogyal; summary of her life by Jamgön Kongtrül; vision of Padmasambhava's specific manifestations; [LWx] [RY]
 
Yeshe Tsogyal;, (ye shes mtsho rgyal), the princess from Karchen, emanation of Jetsün Drolma, who became Guru Rinpoche's foremost disciple and consort. She wrote down most of the teachings of Guru Rinpoche which were to be concealed as termas. [MR]
 
Yeshe Wangpo [LW1] [RY]
 
Yeshe Yang (ye shes dbyangs). Tibetan translator predicted by Padmasambhava. The chief scribe for writing down the termas of Padmasambhava. He was an accomplished yogi, able to fly like a bird to the celestial realms. Also known as Yeshe Yang of Ba (sba) or Atsara Yeshe Yang. [ZL] [RY]
 
Yeshe Yang of Ba (sba ye shes dbyangs). Tibetan translator predicted by Padmasambhava. The chief scribe for writing down the termas of Padmasambhava, he was an accomplished yogi, able to fly like a bird to the celestial realms. Also known as Atsara Yeshe Yang. Yeshe Yang means 'Melodious Wisdom.'[AL] [RY]
 
yeshe; expl.; [LWx] [RY]
 
Yidam - tutelary deity; a personal protector of one's practice and guide to enlightenment. [RY]
 
Yidam (yi dam). A personal deity and the root of accomplishment among the Three Roots. [RY]
 
Yidam (yi dam). A personal deity and the root of accomplishment among the Three Roots. The yidam is one's tutelary deity; a personal protector of one's practice and guide to enlightenment. Traditionally, yidam practice is the main practice that follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for, or the bridge to approaching, the more subtle practices of Mahamudra and Dzogchen. Later on, yidam practice is the perfect enhancement for the view of these subtle practices. [ZL] [RY]
 
Yidam (yi dam). A personal deity and the root of accomplishment among the Three Roots. The yidam is the personal protector of one's practice and guide to enlightenment. Traditionally, yidam practice is the main practice that follows the preliminaries. It includes the two stages of development and completion and is a perfect bridge to approaching the more subtle practices of Mahamudra and Dzogchen. Later on, yidam practice is the perfect enhancement for the view of these subtle practices. [Bardo Guide 91] [RY]
 
YIDAM (yi dam). A personal deity and the root of accomplishment among the Three Roots. The yidam is one's tutelary deity; a personal protector of one's practice and guide to enlightenment. Traditionally, yidam practice is the main practice that follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for, or the bridge to approaching, the more subtle practices of Mahamudra and Dzogchen. Later on, yidam practice is the perfect enhancement for the view of these subtle practices. [AL] [RY]
 
yidam (yi dam). See also Three Roots; Mahayoga; passionate forms (chags); peaceful and wrathful; practice; river of empowerment; six Tantra sections (rgyud sde drug gi yi dam) [LW1] [RY]
 
Yidam {yid dam}. Patron deity. In the generation phase of the Secret Mantra Vehicle one usually practices a particular deity as one's yidam. The Indian siddhas attained accomplishment by practicing only one yidam. In the Tibetan tradition practitonars do the practice of many different types of yidam deities. [RY]
 
Yidam practice (yi dam gyi rnal 'byor). The main practice which traditionally follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for approaching the more subtle practices of Mahamudra and Dzogchen. [RY]
 
yidam practice. The main practice which traditionally follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for approaching the more subtle practices of Mahamudra and Dzogchen.[Primer] [RY]
 
yidam; of the six Tantra sections (rgyud sde drug gi yi dam) [LWx] [RY]
 
Yidams of the six tantra sections (rgyud sde drug gi yi dam) are the root of the supreme and common siddhis. [RY]
 
yidams; passionate forms (chags) [LWx] [RY]
 
yig brgya, the hundred syllable mantra of Vajrasattva. [MR-ShabkarNotes]
Yilung. [RY]
 
ying. See dharmadhatu [LW1] [RY]
 
ying; expl. of 'dhatu-space' [LWx] [RY]
 
Yishin Norbu [LW1] [RY]
 
Yishin Norbu Sampa Lhündrub (yid bzhin nor bu bsam pa lhun grub). See Sampa Lhündrub [LW1] [RY]
 
Yishin Norbu; Sampa Lhündrub (bsam pa lhun grub) [LW1] [RY]
 
Yoga (rnal 'byor). 1) The actual integration of learning into personal experience. 2) See Yoga Tantra. [ZL] [RY]
 
YOGA (rnal 'byor). 1) The actual integration of learning into personal experience. 2) The third of the three outer tantras: Kriya, Upa and Yoga. It emphasizes the view rather than the conduct and to regard the deity as being the same level as oneself.[AL] [RY]
 
Yoga (rnal 'byor). The third of the three outer tantras: kriya, upa and yoga. [RY]
 
Yoga (rnal 'byor). The third of the three outer tantras: Kriya, Upa and Yoga. It emphasizes the view rather than the conduct and to regard the deity as being the same level as oneself. [RY]
 
Yoga {yog}. The third of the three outer tantras. [RY]
 
Yoga of Nonaction [LW1] [RY]
 
Yoga of Nonmeditation (sgom med kyi rnal 'byor). The forth of the four yogas of Mahamudra. [RY]
 
Yoga of shape (dbyibs kyi rnal 'byor). A synonym for the development stage; the practice of visualizing the form of the deity. [ZL] [RY]
 
Yoga of vidyadhara life (rnal 'byor tshe'i rig 'dzin). The tantric practice of attaining immortality by accomplishing the 'vidyadhara level of longevity.' [ZL] [RY]
 
Yoga sadhana (rnal 'byor gyi sgrub thabs). The main practice which traditionally follows the preliminaries. It includes the two stages of development and completion and is a perfect stepping stone for approaching the more subtle practices of Mahamudra and Dzogchen. [RY]
 
Yoga Tantra (rnal 'byor rgyud) [LW1] [RY]
 
Yoga Tantra (rnal 'byor rgyud). The third of the three outer tantras: Kriya, Upa and Yoga. It emphasizes the view rather than the conduct and to regard the deity as being the same level as oneself. [ZL] [RY]
 
Yoga Tantras have two divisions: outer Yoga Tantra (Upayoga) which emphasizes meditation on nonduality and the practice of the four seals (Mahamudra, Dharmamudra, Samayamudra, and Karmamudra); and inner Yoga Tantra (Anuttarayoga) [RY]
 
Yoga vidyadhara level of longevity (rnal 'byor tshe'i rig 'dzin). See 'vidyadhara level of longevity.' [ZL] [RY]
 
Yogacarin. Pertaining to the Yogacara, a Mahayana philosophical school also know as Citta-matra. [RY]
 
Yogacaryava (Skt). [ZL] [RY]
 
Yogachara - Philosophical school linked to the Chittamatra and the Sutras of the Third Turning [RY]
 
Yogachara (rnal 'byor spyod pa). The Mahayana school of philosophy established by Asanga; a philosophical school linked to the Mind-Only and the Sutras of the Third Turning.[Primer] [RY]
 
Yogachara (rnal 'byor spyod pa). The Mahayana school of philosophy established by Asanga. [RY]
 
Yogas of the Greater Vehicle (theg chen rnal 'byor) [LW1] [RY]
 
Yogatantra - see Tantra. [RY]
 
Yogi (rnal 'byor pa), fem. yogini (rna. 'byor ma). An ascetic, a practitioner of yoga, i.e. of Tantra; esp. one who engages in sexual and other Tantric practices incompatible with keeping monastic vows. [RY]
 
Yogi (rnal 'byor pa). Tantric practitioner. [RY]
 
 
Yogi / yogin (rnal 'byor pa). Tantric practitioner. In this book, the word yogi often holds the connotation of someone of who has already some level of realization of the natural state of mind. [ZL] [RY]
 
Yogic (rnal 'byor gyi). Of, or pertaining to, Vajrayana practice with emphasis on personal training as opposed to scholarly learning. [ZL] [RY]
 
Yogic discipline (rtul shugs). Additional practices for a tantrika in order to train in implementing the view of Vajrayana in daily activities; for example feast offering. [ZL] [RY]
 
YOGIC DISCIPLINE (rtul shugs). Additional practices for a tantrika in order to train in implementing the view of Vajrayana during activities; for example Chö practice in frightening places. It can be pursued by the practitioner who has strong familiarity with the view and stability in meditation practice. Carries the connotation of 'courageous conduct.' [RY]
 
yogic exercises. Exercises utilized in for instance the Six Doctrines of Naropa.[Primer] [RY]
 
Yogic practices ('khrul 'khor). Exercises utilized in the Six Doctrines of Naropa. [RY]
 
Yogin (rnal 'byor pa). Tantric practitioner. [RY]
 
Yogini - a female practitioner of yoga, the path of mystic union. [RY]
 
Yogini Chito [LW1] [RY]
 
Yoginis (rnal 'byor ma). 1) Female practitioners. 2) Female manifestations appearing in the bardo of dharmata. [RY]
 
yoginis; eight [LW1] [RY]
 
Yojana (dpag tshad). Indian measure of distance equal of 16000 cubits, or about 4.5 miles (7.4 km); definitions differing by a factor of two are also given. [RY]
 
Yoni (skye gnas). The female genitals. [RY]
 
Yonpu Taksang; ('on phu stag tshang) One of the thirteen taksang, or "Tiger Lairs", sacred caves in Tibet and Bhutan blessed by Guru Rinpoche. He was in Yonpu Taksang, situated high at the head of the Yonpu Valley, that Guru Padmasambhava gave to Khandro Yeshey Tsogyal, the empowerment of Vajra Kilaya. [MR]
 
Yönru [LW1] [RY]
 
Yonten Dzö - commentaries on Jigme Lingpa's Yonten Dzö (yon tan rin po che mdzod kyi 'grel ba zla ba'i sgron me for the sutra section, and nyi ma'i 'od zer for the mantra section) were written at the end of the nineteenth century by Khenpo Yonten Gyatso (mkhan po yon tan rgya mtsho) of Gemang Monastery in Dzachuka (rdza chu kha dge mang dgon pa). The latter was a close disciple of Patrul Rinpoche (dpal sprul) and Onpo Tendzin Norbu (dbon po bstan 'dzin nor bu). In rnying ma bka' ma vols.38-40. [MR-ShabkarNotes]
 
Yönten Gyatso. See Jamgön Kongtrül [LW1] [RY]
 
Youth Who Brings Water (khe'u chu 'bebs): a Bodhisattva who was the Buddha Sakyamuni in a former rebirth. As a sea merchant, by uttering the names of the Buddhas, he used to liberate the fish and other creatures living in the ocean. [MR-ShabkarNotes]
 
Youthful vase body (gzhon nu bum pa'i sku). the Dzogchen term for buddha nature. [RY]
 
youthful vase-body (gzhon nu bum pa'i sku) represents the state of dharmakaya, in which all the qualities of Buddhahood are like a statue within a vase: present in their entirety, but not seen outwardly. [MR-ShabkarNotes]
 
Yuang Emperor (Mongolian). 1260-1360. [RY]
 
Yubal Drapuk (g.yu 'bal brag phug). Place where Chokgyur Lingpa revealed the Künzang Tuktig terma. [RY]
 
Yudra Nyingpo (g.yu sgra snying po). One of the twenty-five disciples of Guru Rinpoche; the reincarnation of Lekdrup of Tsang. Born in the region of Gyalmo Tsawarong, he was brought up by Vairochana and reached perfection in both learning and yogic accomplishment. He is counted among the 108 lotsawas and is one of the main lineage holders of the Mind Section of Dzogchen from the great translator Vairochana. [ZL] [RY]
 
Yudra Nyingpo. One of the 25 disciples of Guru Rinpoche. He was also one of the main lineage holders of the translator Vairocana. [RY]
 
Yueh-chih - Tribes that sem to have migrated west from western China and eventually played a central role in the Kusana empire [RY]
 
Yulmeh (yul rmad), a small village at over fourthousand meters, is the main practice place of the Drigungpas in Tsari. Chözam (chos zam) marked the end of the pilgrimage. See Huber (1992, note 54). [MR-ShabkarNotes]
 
Yung-lo Emperor - Ming emperor who sponsored the first printed edition of the bKa' 'gyur in 1410 [RY]
 
Yunthongpa Dorje Pal: 1284-1365 [MR]
 
Yurt, a round Mongolian tent. In that area most of the people lived in tents. [MR-ShabkarNotes]
 
Yuru Tramdrug (g.yu ru khra 'brug). [ZL] [RY]
 
Yuthok Yonten Gonpo (g.yu thog): 729/768/785- [MR]
 
Yuthok Yonten Gonpo; 708-833 (g.yu thog yon tan mgon po); Came from a family of royal court physician who trace their origin to the time of King Lha thothori (441-561). He learned medicine with his father and then went three times to Indian to perfect his knowledge. Having studied all the then existent systems of medicine (Chinese, Indian, Greco-arabic, and Tibetan) he synthesized them and wrote the rgyud bzhi, or Four Medical Tantras. [MR]
Yuton Shikpo: 1284-1365 [MR]
 
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'''[[The Rangjung Yeshe Gilded Palace of Dharmic Activity]]''' (Front Cover)
 
Go To:
 
-'''[[A]]''' - '''[[B]]''' - '''[[C]]''' - '''[[D]]''' - '''[[E]]''' - '''[[F]]''' - '''[[G]]''' - '''[[H]]''' - '''[[I]]''' - '''[[J]]''' - '''[[K]]''' - '''[[L]]''' - '''[[M]]''' - '''[[N]]''' - '''[[O]]''' - '''[[P]]''' - '''[[Q]]''' - '''[[R]]''' - '''[[S]]''' - '''[[T]]''' - '''[[U]]''' - '''[[V]]''' - '''[[W]]''' - '''[[X]]''' - '''[[Y]]''' - '''[[Z]]''' -
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--[[User:Richard|Richard]] 13:29, 12 August 2008 (EDT)
[[Category:Y]]

Latest revision as of 11:37, 27 August 2006

Je travaille actuellement sur le rgyud blama et en particulier la stance 117 : / /ji ltar mi gtsang mi mthun pa/ /de bzhin chags dang bcas rnams kyi/ /'dod pa bsten pa'i rgyu yin phyir/ /kun nas ldang ba mi gtsang 'dra/

Pour laquelle Jamgon Kongtrul commente (in mi ldog pa'i sen ge nga ro):

zhes gsungs te/ ji ltar na/ mi gtsang ba'i dngos po ni yid du 'ong ba'i mi mthun pa'i phyogs nyam nga ba'i gnas yin pa de bzhin tu 'dod pa'i khams la chags pa dang bcas pa rnams kyis 'dod pa'i yon tan brten pa la sogs pa nyes spyod mang po'i rgyu yin pa'i phyir/ nyon mongs pa dug gsum gyis kun nas ldang ba ste mngon gyur drag po rnams ni mi gtsang ba'i phung po chen po dang 'dra bar nyon mongs shing yid 'byung bar bya ba'i gnas yin no/ /zhes pas dug gsum mngon gyur de la mi gtsang ba lta bur gsungs so/

traduction du commentaire : En effet, à l'image de quelque chose de sale, source de répulsion contraire à l'enjouement de l'esprit, parce que, dans le monde du désir, des perversions nombreuses, l'asservissement aux propriétés des désirables, etc., découlent de l'attachement qui leur est conjoint, les passions, les trois poisons, quand, faisant irruption, ils se manifestent brutalement, sont source d'alarme, de perturbations mentales semblables à un grand amas d'ordures. Ce disant, la manifestation des trois poisons est dite semblable à de l'ordure.

Traudction de la stance : Telle une saleté répugnante, L'asservissement aux désirables Dérive d'un attachement conjoint, Qui, lorqu'il fait son irruption, Est dit semblable à de l'ordure.

Suivant que l'on se base sur le RY ou The Illuminator de Tony Duff, on arrive à une compréhension relativement différente puisque Duff semble dire que les 'dod pa'i yon tan sont les propriétés des désirables lesquels "désirables", le bouddhisme ne connaissant pas de conscience sans objet ou d'objet sans conscience, seraient les objets psycho-sensibles alimentant l'activité perceptuelle du monde du désir (voir sa définition que je ne recopierai pas faute de copyright). L'aspect sensuel induit par la traduction qui, il est vrai, vient immédiatement à l'esprit - qualités du désir, qualités liées à la sensualité, au désir, etc.. - ne serait, dans cette acception, qu'un sous-sens de 'dod pa'i yon tan. C'est pourquoi, le RY ne donnant qu'une unique traduction allant dans le même sens -sensory stimulus, stimulus sensible en frç.- je m'autorise à dire qu'au final ce sont des notions très différentes qui ressortent quand on compare les deux dictionnaires. je n'ai pas assez de culture livresque pour vraiment choisir quelle orientation adopter pour ma traduction (qui dans l'immédiat suit l'option de T.Duff). Mais peut-être quelqu'un de plus compétent - averti de ce type de littérature - pourra me conseiller? Etienne

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