These bodies are like foam.
Them being frail, who can rejoice in them?
The Buddha attained the vajra-body.
Still, it becomes inconstant and ruined.
The many Buddhas are vajra-entities.
All are also subject to inconstancy.
Quickly ended, like melting snow --
how could things be different?
The Buddha passed into parinirvāṇa afterward. (T1.27b10 Mahāparinirvāṇasūtra DĀ 2)
簡=manuscript is a bit eccentric, because it is a guess. but is it nonsense?
Then, the monks uttered this gāthā:
These bodies are like foam.
Them being frail, who can rejoice in them?
The Buddha attained the vajra-body.
Still, it becomes inconstant and ruined.
The many Buddhas are vajra-entities.
All are also subject to inconstancy.
Quickly ended, like melting snow --
how could things be different?
The Buddha passed into parinirvāṇa afterward. (T1.27b10 Mahāparinirvāṇasūtra DĀ 2)
It was largely based on it's usage in 简历 more or less, and too much guesswork.
Then, the monks uttered this gāthā:
These bodies are like foam.
Them being frail, who can rejoice in them?
The Buddha attained the vajra-body.
Still, it becomes inconstant and ruined.
The many Buddhas are vajra-entities.
All are also subject to inconstancy.
Quickly ended, like melting snow --
how could things be different?
The Buddha passed into parinirvāṇa afterward. (T1.27b10 Mahāparinirvāṇasūtra DĀ 2)
Malcolm quoted a translation of this passage already:
Since [this text] selects the essential outlines from all the Prajñāpāramitāsūtras, it has only the main chapter, without introduction and conclusion, just as the Kuan-yin ching (Avalokite$vara-s^tra) is not composed of three sections.
An English Translation of the Banya Paramilda simgyeong chan: Wonch'uk's Commentary on the Heart Sutra(Prajnaparamita-hrdaya-sutra). B. Hyun Choo
MiphamFan wrote: ↑Mon Aug 20, 2018 8:40 am
Malcolm quoted a translation of this passage already:
Since [this text] selects the essential outlines from all the Prajñāpāramitāsūtras, it has only the main chapter, without introduction and conclusion, just as the Kuan-yin ching (Avalokite$vara-s^tra) is not composed of three sections.
An English Translation of the Banya Paramilda simgyeong chan: Wonch'uk's Commentary on the Heart Sutra(Prajnaparamita-hrdaya-sutra). B. Hyun Choo
What do you think the 簡 is appearing as here? I realize it may not get it's own word in English.
Then, the monks uttered this gāthā:
These bodies are like foam.
Them being frail, who can rejoice in them?
The Buddha attained the vajra-body.
Still, it becomes inconstant and ruined.
The many Buddhas are vajra-entities.
All are also subject to inconstancy.
Quickly ended, like melting snow --
how could things be different?
The Buddha passed into parinirvāṇa afterward. (T1.27b10 Mahāparinirvāṇasūtra DĀ 2)
The Heart [S^tra] is generally divided into three parts: The first
part, [from “Kuan‐zizai Bodhisattva … .” to “crosses over all sufferings
and calamities]” clarifies the contemplating wisdom; the second part,
from “Ś2riputra … ” [to “there is no wisdom, no attainment”] illustrates
the cognitive-object contemplated; the last part, from “because there is
no attainment” [to the end] reveals the fruit attained. There is no
introduction or conclusion in this [s^tra]. Since [this text] selects the
essential outlines from all the Praj@2p2ramit2-s^tras, it has only the main
chapter, without introduction and conclusion, just as the Kuan-yin ching
(Avalokite$vara-s^tra) is not composed of three sections.
The Chinese is very abbreviated and doesn't have neat subtopic headings like the translation, I bolded the equivalent parts.
Aaaaah. Thank you for that resource. So 簡 when it appears in 簡歷 is more in the sense of "review of life-experience"?
Then, the monks uttered this gāthā:
These bodies are like foam.
Them being frail, who can rejoice in them?
The Buddha attained the vajra-body.
Still, it becomes inconstant and ruined.
The many Buddhas are vajra-entities.
All are also subject to inconstancy.
Quickly ended, like melting snow --
how could things be different?
The Buddha passed into parinirvāṇa afterward. (T1.27b10 Mahāparinirvāṇasūtra DĀ 2)
Aaaaah. Thank you for that resource. So 簡 when it appears in 簡歷 is more in the sense of "review of life-experience"?
The classical use of "简" is in almost all cases very close to the modern sense of "simplified", e.g. 简单, 简明, 简体, 简易, 简化, etc.
The only usage I can think of that falls outside that remit would be "简书", which has now been used as the name of a Chinese tech company, but in classical Chinese (if I remember correctly) referred to various forms of official letter. If that was how Jayarava was reading it, he's way off.
PeterC wrote: ↑Tue Aug 21, 2018 4:01 am
If that was how Jayarava was reading it, he's way off.
No, I think he was confusing 簡 and 集 generally. Perhaps it was a typo. His claim was that 簡 meant "glean", but specifically in a superficial sense of the word.
Then, the monks uttered this gāthā:
These bodies are like foam.
Them being frail, who can rejoice in them?
The Buddha attained the vajra-body.
Still, it becomes inconstant and ruined.
The many Buddhas are vajra-entities.
All are also subject to inconstancy.
Quickly ended, like melting snow --
how could things be different?
The Buddha passed into parinirvāṇa afterward. (T1.27b10 Mahāparinirvāṇasūtra DĀ 2)
PeterC wrote: ↑Tue Aug 21, 2018 4:01 am
If that was how Jayarava was reading it, he's way off.
No, I think he was confusing 簡 and 集 generally. Perhaps it was a typo. His claim was that 簡 meant "glean", but specifically in a superficial sense of the word.
I think this is where his lack of language training is hindering him. "Glean" has a more specific sense of extracting something from a broader mass, perhaps emphasizing the effort involved or the breadth of the source material ("this was knowledge that he had gleaned from many years of hard study"). "简" is a neutral term for simplification that would only take on that sort of meaning in composition, and hence is not well translated by "glean". In contemporary and (I think) also classical Chinese you would employ other language to indicate that. (For instance, the famous phrase from <九成宫>, “人玩其华,我取其实”.)
But in any case he's translating "简集纲要”, and he needs to read those four characters together as a term describing the type of document he's looking at, rather than playing semantics with one or two of them in isolation. That I think is where he's gone completely wrong here.
On what grounds do you agree that 简集 can be "manuscript set/collection"? I am just wondering.
Then, the monks uttered this gāthā:
These bodies are like foam.
Them being frail, who can rejoice in them?
The Buddha attained the vajra-body.
Still, it becomes inconstant and ruined.
The many Buddhas are vajra-entities.
All are also subject to inconstancy.
Quickly ended, like melting snow --
how could things be different?
The Buddha passed into parinirvāṇa afterward. (T1.27b10 Mahāparinirvāṇasūtra DĀ 2)