Sangha Rimé

[Seunam Gyamtso]

Texte en cour de traduction. Pour nous aider, lire le fonctionnement de la Traduction interactive interdépendante.


The Cuckoo of Awareness
by Vairocana

Translated from the British Library Dunhuang Manuscript IOL Tib J 647

Le Coucou de Conscience
Par Vairocana
Traduit a partir du manuscrit Dunhuang du British Library, IOL Tib J 647

The Cuckoo of Awareness

Svasti. dpal gyi dpal
Salutation! Supreme Abundance!

bcom ldan ‘das/ kun tu bzang po
Homage to the Transcendent Victorious Samantabhadra’s
sku gsungs thugs rdo rje bde ba chen po la phyag ‘tshal lo.
vajra body, speech and mind of great bliss.

Le Coucou de Conscience

Salutation! Abondance Suprême!
Hommage au Victorieux Transcendant qu'est Samantabhadra
Corps Vajra, discours et esprit de grand bonheur.

sna tshogs rang bzhin myi gnyis kyang
The intrinsic nature of Variety is non-dual, but

cha shas nyid du spros dang bral
Particularity is free from complexity.

ji bzhin pa zhes myi rtog kyang
Suchness is non-conceptual, but

rnam par snang mdzad kun tu bzang
Samantabhadra is apparent in forms.

La nature intrinsèque de la diversité est non-duelle, mais
la particularité est libre de la complexité.
Suchness? est non-conceptuel, mais
Samantabhadra est apparent dans les formes.

zin pas rtsol ba’i nad spangs te
Having abandoned the malaise of striving, since one already has it,

lhun gyis gnas pas gzhag pa yin.
through being spontaneously present, one leaves it as it is.

Commentary on the Cuckoo of Awareness

Ayant abandonné le malaise de l'effort, puisque l'on l'a déjà,
??

Commentaire du Coucou de conscience
(je trouve bizare la traducion de "Cuckoo" par "coucou")

[Word-by-word commentary]

Since "the Lord of all Yogas is Glorious Vajrasattva", renowned in all the Tantras, yet here Samantabhadra is called the Lord, one may ask what you think it signifies. Accepting that that is said of goals to be accomplished and particular aspects of accomplishment, but because this does not accomplish any such goal, the full significance of this is that it is very clear to those who find Awareness that Samantabhadra is even more worthy of veneration.

Regarding "Supreme Abundance"; "abundance" is bestowing good things to all, but displaying this without effort, in the state of spontaneous accomplishment, is said to be even greater abundance.

"Transcendent Victorious" means one endowed with a Consort free of joining or separation.

"Samantabhadra" means that whichever way his form revolves he never goes beyond the essential point.

"Vajra body, speech and mind" means perfect emergence from the Three Realms through the Vehicle of Non-duality.

"Great Bliss" is the experiential essence of the flavour of "Suchness", and "Homage" refers to abiding in that state's vast expanse. The method of this is shown in the verses "The intrinsic nature of variety is non-dual", and so on.

As for "The intrinsic nature of variety is non-dual" - all defects, good qualities, and so on; all phenomena on the relative level are "Variety". But "in their essential sameness .they are non-differentiable," it is taught. You may ask, "In that case, is non- differentiated Variety not like dividing up space into pieces?" But since that is, essentially, impossible, the text says: "Particularity is free from complexity". Since the method of verbal exposition only totally obscures this, that is the meaning of "Particularity is free from complexity".

"Suchness is non-conceptual"- the meaning explained above is "Suchness". "Non- conceptual" signifies "not acting to abide in it". You may ask, " Well, then, since one actually learns in all correct teachings that 'That is the Basis for the development of all good things', if one does not abide in it, would it not come about that not a single facet of Greatness' good qualities could arise?" Since there is, in Suchness, no conceptuality, even if one wished to, abiding in it is impossible. Nevertheless, because it is not the case that facets of Greatness' good qualities are completely non- existent, the text says "Samantabhadra is apparent in forms"

Since that which creates the appearance of forms in their variety is "Suchness", this means that all the good qualities of Greatness, the display of the primordial essence, present from the beginning, and not lacking, are already complete.

Regarding "Having abandoned the malaise of striving, since one already has it, through being spontaneously present, one leaves it as it is" - "already has it" means that all wishes are already, now, fulfilled. Because striving for something that is already done exhausts one in a character-destroying malaise, therefore the text says: "having abandoned the malaise of striving". Therefore, since all one's needs, even without trying, are already spontaneously accomplished, it is called "being spontaneously present", and since there is nothing to be done, one leaves it as it is, not wavering from the state of Suchness. This means "there is no striving or effort towards a goal".


[General Commentary] The general meaning of this is known as "The Method of Perfection of Glorious Samantabhadra, Great Bliss".

The power voluntarily to let go of all notions of importance or non-importance is known as "the great inner nectar", since it is the excellent method for taking untaken Enlightenment.

At the time when one abides in the Instruction of Suchness, the Samaya of Conduct is also to be completely established in the state of Spontaneous Accomplishment.

Liberation is the principal method of eliminating material things, and so, since in this teaching even the word "matter" is completely eclipsed, it is the principal method of Liberation, and Liberation remains spontaneously accomplished.

Union should be performed in the sphere free of either joining or separation, and since not even the words "joining" or "separation" are present, one is in continuous union with the Queen of Consorts.

Since, from this, all mundane and transmundane phenomena abide, without any additions, and are present even though not given, it is called "taking what is not given".

Telling falsehoods means words unconnected to the true meaning, and since all fixed references deviate from this meaning that has no reference, they are called "telling falsehoods".

In this way, the Four Vows are also present in the state of Spontaneous Accomplishment, and there is no occasion for development in or decrease of them. In this regard, the Five Samayas concerning what should not be renounced are also contained in the above. Anger is contained within Liberation. Desire is contained within Union. Ignorance means that which goes beyond the field of intellect, and since in this Great Self there is not the slightest Intellect, it is called "ignorance". Pride signifies something that is without alteration, and there is no alteration to the Self of Great Certainty, since it never goes beyond its natural Greatness. As for jealousy - even if taught, unsuitable people do not understand, and even though their good qualities are great, nobody knows them, because by their nature they are a great secret.

The Four Points are: the Homage; by the spontaneous accomplishment of the unutterable Enlightened Mind, the spontaneous presence of the practice of the mandala, without need of creation or completion stages, in which presence one abides without contriving anything.

The Cuckoo of Awareness is the metaphor; the Ornament that elicits Awareness is the meaning; the Six Vajra Words are the number.

Reflect upon the View and Conduct of Yoga, the method of the Great Perfection, the meaning of the Cuckoo of Awareness.

In this respect, since the grades of individuals' intelligence are impossible to conceive of, so also the entry to the Dharma is, accordingly, taught to many as the Provisional Meaning. But the Ultimate Meaning should be taught to those of superior intellect in correct Pith Instructions, for Reality itself has never been uttered from the beginning. Devoid of cause or condition, since the View and Conduct of Samantabhadra are the Reality inherent in all beings, henceforth they are free of striving and effort. Therefore, effortless letting-be in this primordially-possessed Dharma is the Siddhi. Not renouncing anything is the Samaya. Not grasping anything whatsoever is the Offering. "If you abide by these three principles, that is Yoga". The words of Samantabhadra [are concluded]

[Tom]

The Cuckoo of Awareness
by Vairocana

Translated from the British Library Dunhuang Manuscript IOL Tib J 647

Le Coucou de Conscience
Par Vairocana
Traduit a partir du manuscrit Dunhuang du British Library, IOL Tib J 647

The Cuckoo of Awareness

Salutation! Supreme Abundance!
Homage to the Transcendent Victorious Samantabhadra’s
vajra body, speech and mind of great bliss.

Le Coucou de Conscience

Salutation! Abondance Suprême!
Hommage au Victorieux Transcendant qu'est Samantabhadra
Corps de Vajra, discours et esprit de grand bonheur.

The intrinsic nature of Variety is non-dual, but
Particularity is free from complexity.
Suchness is non-conceptual, but
Samantabhadra is apparent in forms.

La nature intrinsèque de la diversité est non-duelle, mais
la particularité est libre de la complexité.
Ainsitude est non-conceptuel, mais
Samantabhadra est apparent dans les formes.

Having abandoned the malaise of striving, since one already has it,
through being spontaneously present, one leaves it as it is.
Commentary on the Cuckoo of Awareness

Ayant abandonné le malaise de l'effort, puisque l'on l'a déjà, en étant spontanément présent,
on laisse tout tel que c'est

Commentaire du Coucou de conscience
(je trouve bizare la traducion de "Cuckoo" par "coucou")

[Word-by-word commentary]
[Commentaire mot par mot]

Since "the Lord of all Yogas is Glorious Vajrasattva", renowned in all the Tantras, yet here Samantabhadra is called the Lord, one may ask what you think it signifies.
Le "Seigneur de tous les Yoga est le Glorieux Vajrasattva", renommé dans tous les tantras, mais ici Samantabhadra est appelé Seigneur.
On pourrait donc demander ce que cela signifie selon vous.

Accepting that that is said of goals to be accomplished and particular aspects of accomplishment, but because this does not accomplish any such goal, the full significance of this is that it is very clear to those who find Awareness that Samantabhadra is even more worthy of veneration.
En acceptant que cela est dit des objectifs à accomplir et des aspects particuliers de l'accomplissement [dans les yoga ?], mais n'accomplit aucun de ces objectifs, cela signifie qu'il est évident pour ceux qui trouvent la Conscience Eveillée que Samantabhadra est encore plus digne de vénération.

[Sönam]

rapidement (en passant)

Corps de Vajra ... Corps du Vajra

Ainsitude est non-conceptuel ... Ainsité (c'est comme ça que je l'ai vu souvent traduit)

Ayant abandonné le malaise de l'effort, puisque l'on l'a le possède déjà, en étant spontanément présent, on laisse tout tel que c'est le laisse tel quel

Commentaire du sur le Coucou de conscience

[Word-by-word commentary]
[Commentaire mot par mot]

[Since] Puisque Le "Seigneur de tous les Yoga est le Glorieux Vajrasattva", renommé dans tous les tantras, mais ici Samantabhadra est appelé Le Seigneur. On pourrait donc se demander ce que cela signifie selon vous.

En acceptant que cela est soit dit des objectifs à accomplir et des aspects particuliers de l'accomplissement [dans les yoga ?], mais parce que cela n'accomplit aucun de ces pas un tel objectifs, cela signifie qu'il est absolument évident pour ceux qui trouvent la Conscience Eveillée que Samantabhadra est encore plus digne de vénération.

Sönam

[Seunam Gyamtso]

Bonjour,

Vajra body est traduit habituellement par "corps vajra", sans qu'il soit utile d'y ajouter "de" ou "du", n'étant pas "constitué de" mais étant sa nature.
je reprend :

The Cuckoo of Awareness
by Vairocana

Translated from the British Library Dunhuang Manuscript IOL Tib J 647

Le Coucou de Conscience
Par Vairocana
Traduit a partir du manuscrit Dunhuang du British Library, IOL Tib J 647

The Cuckoo of Awareness

Salutation! Supreme Abundance!
Homage to the Transcendent Victorious Samantabhadra's
vajra body, speech and mind of great bliss.

Le Coucou de Conscience

Salutation! Abondance Suprême!
Hommage au Victorieux Transcendant qu'est Samantabhadra
Corps Vajra, parole et esprit de grand bonheur.

The intrinsic nature of Variety is non-dual, but
Particularity is free from complexity.
Suchness is non-conceptual, but
Samantabhadra is apparent in forms.

La nature intrinsèque de la diversité est non-duelle, mais
la particularité est libre de la complexité.
L'Ainsité est non-conceptuelle, mais
Samantabhadra est apparent dans les formes.

Having abandoned the malaise of striving, since one already has it,
through being spontaneously present, one leaves it as it is.
Commentary on the Cuckoo of Awareness

Ayant abandonné le malaise de l'effort, puisque on le possède déjà, en étant spontanément présent,
on le laisse tel quel.

Commentaire sur le Coucou de conscience

[Word-by-word commentary]
[Commentaire mot par mot]

Since "the Lord of all Yogas is Glorious Vajrasattva", renowned in all the Tantras, yet here Samantabhadra is called the Lord, one may ask what you think it signifies.
Accepting that that is said of goals to be accomplished and particular aspects of accomplishment, but because this does not accomplish any such goal, the full significance of this is that it is very clear to those who find Awareness that Samantabhadra is even more worthy of veneration.
Puisque le "Seigneur de tous les Yoga est le Glorieux Vajrasattva", renommé dans tous les tantras, mais ici Samantabhadra est appelé le Seigneur.
On pourrait donc se demander ce que cela signifie.
En acceptant que cela soit dit des objectifs à accomplir et des aspects particuliers de l'accomplissement, mais parce que cela n'accomplit pas un tel objectif, cela signifie qu'il est absolument évident pour ceux qui trouvent la Conscience Eveillée que Samantabhadra est encore plus digne de vénération.



la suite :


Regarding "Supreme Abundance"; "abundance" is bestowing good things to all, but displaying this without effort, in the state of spontaneous accomplishment, is said to be even greater abundance.
Quant à "l'Abondance Suprême"; "l'abondance" accorde de bonnes choses à tous, mais distribuer sans effort, dans l'état d'accomplissement spontané, est dit être l'abondance encore plus grande.

"Transcendent Victorious" means one endowed with a Consort free of joining or separation.

"Samantabhadra" means that whichever way his form revolves he never goes beyond the essential point.
"Victorieux Transcendant" signifie celui qui est uni avec un Consort libre de l'adhésion ou de la séparation.

"Samantabhadra" signifie que quel que soit la voie que sa forme prend il ne va jamais au-delà du point essentiel.

"Vajra body, speech and mind" means perfect emergence from the Three Realms through the Vehicle of Non-duality.
"Corps vajra, parole et esprit" signifie parfaite émergence des Trois Royaumes par le véhicule de la non-dualité.

"Great Bliss" is the experiential essence of the flavour of "Suchness", and "Homage" refers to abiding in that state's vast expanse. The method of this is shown in the verses "The intrinsic nature of variety is non-dual", and so on.
"Grand Bonheur" est l'essence résultant de l'expérience de la saveur de "l'Ainsité", et "Hommage" se réfère à rester dans cet état, étendue vaste. La méthode pour cela est indiquée dans les vers "La nature intrinsèque de la diversité est non-duelle", et les suivants.

As for "The intrinsic nature of variety is non-dual" - all defects, good qualities, and so on; all phenomena on the relative level are "Variety". But "in their essential sameness .they are non-differentiable," it is taught. You may ask, "In that case, is non- differentiated Variety not like dividing up space into pieces?" But since that is, essentially, impossible, the text says: "Particularity is free from complexity". Since the method of verbal exposition only totally obscures this, that is the meaning of "Particularity is free from complexity".

"Suchness is non-conceptual"- the meaning explained above is "Suchness". "Non- conceptual" signifies "not acting to abide in it". You may ask, " Well, then, since one actually learns in all correct teachings that 'That is the Basis for the development of all good things', if one does not abide in it, would it not come about that not a single facet of Greatness' good qualities could arise?" Since there is, in Suchness, no conceptuality, even if one wished to, abiding in it is impossible. Nevertheless, because it is not the case that facets of Greatness' good qualities are completely non- existent, the text says "Samantabhadra is apparent in forms"

Since that which creates the appearance of forms in their variety is "Suchness", this means that all the good qualities of Greatness, the display of the primordial essence, present from the beginning, and not lacking, are already complete.

Regarding "Having abandoned the malaise of striving, since one already has it, through being spontaneously present, one leaves it as it is" - "already has it" means that all wishes are already, now, fulfilled. Because striving for something that is already done exhausts one in a character-destroying malaise, therefore the text says: "having abandoned the malaise of striving". Therefore, since all one's needs, even without trying, are already spontaneously accomplished, it is called "being spontaneously present", and since there is nothing to be done, one leaves it as it is, not wavering from the state of Suchness. This means "there is no striving or effort towards a goal".


[General Commentary] The general meaning of this is known as "The Method of Perfection of Glorious Samantabhadra, Great Bliss".

The power voluntarily to let go of all notions of importance or non-importance is known as "the great inner nectar", since it is the excellent method for taking untaken Enlightenment.

At the time when one abides in the Instruction of Suchness, the Samaya of Conduct is also to be completely established in the state of Spontaneous Accomplishment.

Liberation is the principal method of eliminating material things, and so, since in this teaching even the word "matter" is completely eclipsed, it is the principal method of Liberation, and Liberation remains spontaneously accomplished.

Union should be performed in the sphere free of either joining or separation, and since not even the words "joining" or "separation" are present, one is in continuous union with the Queen of Consorts.

Since, from this, all mundane and transmundane phenomena abide, without any additions, and are present even though not given, it is called "taking what is not given".

Telling falsehoods means words unconnected to the true meaning, and since all fixed references deviate from this meaning that has no reference, they are called "telling falsehoods".

In this way, the Four Vows are also present in the state of Spontaneous Accomplishment, and there is no occasion for development in or decrease of them. In this regard, the Five Samayas concerning what should not be renounced are also contained in the above. Anger is contained within Liberation. Desire is contained within Union. Ignorance means that which goes beyond the field of intellect, and since in this Great Self there is not the slightest Intellect, it is called "ignorance". Pride signifies something that is without alteration, and there is no alteration to the Self of Great Certainty, since it never goes beyond its natural Greatness. As for jealousy - even if taught, unsuitable people do not understand, and even though their good qualities are great, nobody knows them, because by their nature they are a great secret.

The Four Points are: the Homage; by the spontaneous accomplishment of the unutterable Enlightened Mind, the spontaneous presence of the practice of the mandala, without need of creation or completion stages, in which presence one abides without contriving anything.

The Cuckoo of Awareness is the metaphor; the Ornament that elicits Awareness is the meaning; the Six Vajra Words are the number.

Reflect upon the View and Conduct of Yoga, the method of the Great Perfection, the meaning of the Cuckoo of Awareness.

In this respect, since the grades of individuals' intelligence are impossible to conceive of, so also the entry to the Dharma is, accordingly, taught to many as the Provisional Meaning. But the Ultimate Meaning should be taught to those of superior intellect in correct Pith Instructions, for Reality itself has never been uttered from the beginning. Devoid of cause or condition, since the View and Conduct of Samantabhadra are the Reality inherent in all beings, henceforth they are free of striving and effort. Therefore, effortless letting-be in this primordially-possessed Dharma is the Siddhi. Not renouncing anything is the Samaya. Not grasping anything whatsoever is the Offering. "If you abide by these three principles, that is Yoga". The words of Samantabhadra [are concluded]

[Tom]

Bonjour,

je crois que "vajra" dans vajra body, speech and mind s'étend sur body, speech et mind ( --> les 3 vajras ), maintenant pour la traduction en français je ne sais pas trop : "corps, parole et esprit de vajra" ?

Ci-dessus je continue la traduction :

As for "The intrinsic nature of variety is non-dual" - all defects, good qualities, and so on; all phenomena on the relative level are "Variety". But "in their essential sameness .they are non-differentiable," it is taught. You may ask, "In that case, is non- differentiated Variety not like dividing up space into pieces?" But since that is, essentially, impossible, the text says: "Particularity is free from complexity". Since the method of verbal exposition only totally obscures this, that is the meaning of "Particularity is free from complexity".

Comme pour "La nature intrinsèque de la variété est non-duelle" - tous les défauts, les bonnes qualités etc; tous les phénomènes au plan relatif sont "Variété". Mais il est enseigné que dans leur égalité essentielle ils sont indéfferentiables. Vous pourriez demander "Dans ce cas, la variété non-différenciée ne ressemble-t-elle pas à l'espace coupé en morceaux?" Mais comme ceci est essentiellement impossible, le lexte dit : "Particularité est libre de compléxité". Car la méthode de l'exposition verbale obscurcie cela totalement, cela est la signification de "Particularité est libre de compléxité".

[Seunam Gyamtso]

Bonjour,

je crois que "vajra" dans vajra body, speech and mind s'étend sur body, speech et mind ( --> les 3 vajras ), maintenant pour la traduction en français je ne sais pas trop : "corps, parole et esprit de vajra" ?

Tu as raison, mais je ne mettrais pas "de" : "corps, parole et esprit vajra", vajra peut ausi être traduit par "de diamant", ou "adamantin", mais comme le terme sanscrit est usité, nous pouvons garder vajra.

Ci-dessus je continue la traduction :

As for "The intrinsic nature of variety is non-dual" - all defects, good qualities, and so on; all phenomena on the relative level are "Variety". But "in their essential sameness .they are non-differentiable," it is taught. You may ask, "In that case, is non- differentiated Variety not like dividing up space into pieces?" But since that is, essentially, impossible, the text says: "Particularity is free from complexity". Since the method of verbal exposition only totally obscures this, that is the meaning of "Particularity is free from complexity".

Comme pour "La nature intrinsèque de la variétédiversité est non-duelle" - tous les défauts, les bonnes qualités etc; tous les phénomènes au plan relatif sont "Variétédiversité ". Mais il est enseigné que dans leur égalité essentielle ils sont indéfferentiables. Vous pourriez demander "Dans ce cas, la variétédiversité non-différenciée ne ressemble-t-elle pas à l'espace coupé en morceaux?" Mais comme ceci est essentiellement impossible, le texte dit : "Particularité est libre de compléxité". Car la méthode de l'exposition verbale obscurcie cela totalement, cela est la signification de "Particularité est libre de compléxité".

"Suchness is non-conceptual"- the meaning explained above is "Suchness". "Non- conceptual" signifies "not acting to abide in it". You may ask, " Well, then, since one actually learns in all correct teachings that 'That is the Basis for the development of all good things', if one does not abide in it, would it not come about that not a single facet of Greatness' good qualities could arise?" Since there is, in Suchness, no conceptuality, even if one wished to, abiding in it is impossible. Nevertheless, because it is not the case that facets of Greatness' good qualities are completely non- existent, the text says "Samantabhadra is apparent in forms"

"L'Ainsitée est non-conceptuelle" - au sens indiqué ci-dessus est "L'Ainsitée". «non-conceptuelle» signifie «n'agissant pas pour abide in it". Vous pouvez vous demander: "Bien, alors, puisque l'on apprend en réalité dans tous les enseignements corrects que "Cela est la Base pour le développement de toutes les bonnes choses", si one does not abide in it, ne pourrait-il pas se faire que pas un seul aspect de la grandeur des bonnes qualités puisse surgir ?" Puisqu'il n'y a, dans l'Ainsitée, pas de conceptualité, même si on le souhaite, abiding in it est impossible. Néanmoins, parce qu'il n'est pas possible que les aspects de la grandeur des bonnes qualités soient complètement inexistantes, le texte dit" Samantabhadra est apparente dans les formes "

je bloque sur le mot "abide", même avec un dictionnaire.

[Tom]

Bonjour,

je crois que "vajra" dans vajra body, speech and mind s'étend sur body, speech et mind ( --> les 3 vajras ), maintenant pour la traduction en français je ne sais pas trop : "corps, parole et esprit de vajra" ?

Tu as raison, mais je ne mettrais pas "de" : "corps, parole et esprit vajra", vajra peut ausi être traduit par "de diamant", ou "adamantin", mais comme le terme sanscrit est usité, nous pouvons garder vajra.

D'accord mais en traduisant vajra body, speech and mind par "Corps vajra, parole et esprit", on ne voit plus que "vajra" porte sur l'ensemble des trois ... ou je me trompe ?

abide --> demeurer, rester

[Seunam Gyamtso]

Bonjour,

Je propose donc "corps, parole et esprit vajra",

Pour abide, je ne vois toujours pas comment faire la traduction dans le contexte du sujet.

Amicalement,

[Sönam]

"Suchness is non-conceptual"- the meaning explained above is "Suchness". "Non- conceptual" signifies "not acting to abide in it". You may ask, " Well, then, since one actually learns in all correct teachings that 'That is the Basis for the development of all good things', if one does not abide in it, would it not come about that not a single facet of Greatness' good qualities could arise?" Since there is, in Suchness, no conceptuality, even if one wished to, abiding in it is impossible. Nevertheless, because it is not the case that facets of Greatness' good qualities are completely non- existent, the text says "Samantabhadra is apparent in forms"

"L'Ainsitée est non-conceptuelle" - au sens indiquéle sens indiqué ci-dessus est "L'Ainsitée". «non-conceptuelle» signifie «n'agissant pas pour abide in ity rester (ou ... s'y stabiliser ... ou pénétrer)". Vous pouvez vous demander: "Bien, alors, puisque l'on apprend en réalité dans tous les enseignements correctsjustes que "Cela est la Base pour le développement de toutes les bonnes choses", si one does not abide in iton y ait pas stabilisé , ne pourrait-il pas se faire que pas un seul aspect de la grandeur des bonnes qualités puisse surgir ?" Puisqu'il n'y a, dans l'Ainsitée, pas de conceptualité, même si on le souhaite, abiding in ity résider est impossible. Néanmoins, parce qu'il n'est pas possible que ce n'est pas le cas que, les aspects de la grandeur des bonnes qualités soient complètement inexistantes, le texte dit" Samantabhadra est apparente dans les formes "

c'est pas encoure tout à fait ça ... mais on s'en approche

Sönam

[Tom]

on dirait que ce dont on parle ne s'exprime pas facilement avec des mots

Nevertheless, because it is not the case that facets of Greatness' good qualities are completely non- existent, ...
Néanmoins, parce que ce n'est pas le cas que, les aspects de la grandeur des bonnes qualités les aspects des bonnes qualités de la Grandeur soient complètement inexistantes, ...