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|VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 358 <ref>[[Brunnhölzl, Karl]]. [[When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra]]. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.</ref> | |VariationTransSource=[[When the Clouds Part]], [[Brunnhölzl, K.|Brunnhölzl]], 358 <ref>[[Brunnhölzl, Karl]]. [[When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra]]. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.</ref> | ||
}} | }} | ||
|EnglishCommentary=Now, what is taught by the latter half of verse [I.30]? | |||
::'''Hostility toward the dharma, views about a self''', | |||
::'''Fear of saṃsāra’s suffering''', | |||
::''' And indifference about the welfare of sentient beings'''— | |||
::'''These are the four obscurations''' I.32 {P91b} | |||
::'''Of those with great desire,<ref>J ''icchantika'', DP '' ’dod chen''. VT (fol. 12r4) glosses this term as "those who desire saṃsāra." This term is also used to describe those beings who, according to some, have absolutely no disposition or potential for ever achieving nirvāṇa or buddhahood. However, texts such as RGVV take this term to mean that though these beings possess buddha nature just like all other beings, it is so densely obscured that it will take them a very long time to enter the dharma and attain nirvāṇa.</ref> tīrthikas''', | |||
::'''Śrāvakas, and self-arisen [buddhas]''', | |||
::'''The causes of purity are the four dharmas''' | |||
::'''Of having faith and so forth'''. I.33 | |||
In brief, one finds three kinds of sentient beings within the host of sentient beings: (1) those who crave for [saṃsāric] existence, (2) those who crave to be free from [saṃsāric] existence, and (3) those who do not crave for either. Here, (1) those who crave for [saṃsāric] existence are to be known as twofold. {J28} (1a) Those sentient beings who are hostile toward the path to liberation and have no disposition for [attaining] parinirvāṇa only desire saṃsāra but not nirvāṇa. (1b) Some who do follow this dharma of ours,<ref>VT (fol. 12r4) glosses these people as the Vātsiputrīyas. Being a subsect of the Saṃṃitīyas, the followers of Vatsīputra (a disciple of Śāriputra) asserted an ultimately real person that is inexpressible as being either the same as or different from the five skandhas. However, it seems quite clear that RGVV refers to the Vātsiputrīyas more specifically under (2ab) in the text below, while the persons referred to here seem to be any non-mahāyāna Buddhists who are averse toward the mahāyāna (usually denying it to be an authentic teaching of the Buddha). This is confirmed by CMW (456) that identifies the persons in question here as "the Sendhapas [Theravādins] who have fallen into the hīnayāna" (referring to sectarian non-mahāyāna Buddhists who oppose the mahāyāna, with the Theravādins traditionally being the most outspoken such opponents), while explicitly referring to the persons under (2ab) as the Vātsiputrīyas. In addition, the hīnayāna persons in question here are clearly contrasted with śrāvakas and pratyekabuddhas by RGVV under (2b), which says that śrāvakas and pratyekabuddhas are those "who have entered the means [for liberation] . . . [and] proceed on the set way of what is rightful." Thus, contrary to the hīnayāna followers mentioned here, śrāvakas and pratyekabuddhas are obviously seen as those who properly follow the path of the hīnayāna without denigrating the mahāyāna.</ref> [but] have fallen into the ways of those [who are hostile toward the dharma], dislike the dharma of the mahāyāna. With reference to them, the Bhagavān said [in the ''Anūnatvāpūrṇatvanirdeśaparivarta'']: | |||
<blockquote>I am not their teacher; nor are they my śrāvakas. Śāriputra, I say that they are greatly filled with darkness, proceeding from one darkness into another darkness, from gloom into greater gloom.<ref>aishō 668, 467c. The second sentence in DP reads: "Śāriputra, they proceed to the great darkness that is even greater than darkness and possesses great darkness." YDC (280) comments on the Tibetan version of this quote as follows. "Nor are they my śrāvakas"corresponds to the statement "How could there be liberation for those whose mind is hostile toward the dharma?"Accordingly, since such people temporarily are not persons to be guided, it is just their being inferior in that way that is expressed through a negative. The darkness that is even greater than ordinary darkness is ignorance. "Proceeding into great darkness "refers to wandering from suffering into suffering." Possessing great darkness" means possessing both ignorance (the cause) and suffering (its result).</ref></blockquote> | |||
Next, (2) those who crave to be free from [saṃsāric] existence are [also] twofold: (a) those who have entered what is not the means [for liberation] and {D89b} (b) those who have entered these means. Here, (2a) those who have entered what is not the means [for liberation] are again threefold. (2aa) Those who are outside of this [dharma] of ours are the many different kinds of tīrthikas who are other [than us], such as the Carakas,<ref>Lit. "wanderers." This term refers to an inhomogeneous group of roaming Yajurveda adepts and performers of Vedic rituals. They may also have had contacts with the early āyurveda school founded on the ''Carakasaṃhita'' by the famous Indian physician Caraka (born c. 300 bCe). VT (fol. 12r4) glosses them as Vaidyas, which here can mean only "those who are experts in medical science."</ref> Parivrājakas,<ref>This is the general name for wandering mendicants of Brahmanic origin, following orthodox Vedic teachings or heterodox paths (the name for mendicants from other castes on heterodox paths, such as the Buddha, was ''śramaṇa''). Some of these mendicants were mere sophists, some Ājīvikas (the followers of Maskarī Gośalīputra), but most of them experimented with a wide range of gurus and spiritual methods. VT (fol. 12r4) glosses them as "a branch of those who smear their bodies with ashes."</ref> and Nirgranthas.<ref>I follow Schmithausen’s emendation of J ''nirgranthiputra'' to ''nirgrantha'' (putra is missing in MA/MB and has no correspondence in DP either, but is found in C). The followers of this school are better known as the Jainas.</ref> (2ab) As for those who follow this dharma of ours [but] whose conduct accords with these [tīrthikas], though they have confidence [in the dharma], they cling to [views] that are difficult to grasp.<ref>J ''durgṛhītagrāhinaḥ'', DP ''nges par gzung dka’ ba’i lta ba ’dzin pa''.</ref> Who are these [people]? They are those who have views about the person [as being a self] and lack faith in the ultimate.<ref>As confirmed by CMW (456), this refers to the Vātsīputrīyas.</ref> About them, the Bhagavān said: | |||
::Those who do not have confidence in emptiness are not different from the tīrthikas. | |||
(2ac) For those who have views about emptiness and are full of pride [about that], when they are taught emptiness,<ref>I follow Schmithausen’s suggestion ''ādeśyamānāyāṃ'' against ''mādyamānānāṃ'' (MB unclear), which is based on C (DP '' ’di la stong pa nyid du lta ba gang dag'', which seems to be corrupt, since the sentence already contains two other instances of ''stong pa nyid du lta ba''). </ref> this very emptiness, which is in fact the door to liberation in this [dharma] of ours, becomes a [wrong] view.<ref>VT (fol. 12r4–5) explains that this refers to those who think that there is some phenomenon called "emptiness"that makes entities empty.</ref> {P92a} With respect to them, [the Bhagavān] said [in the ''Kāśyapaparivarta'']: | |||
::O Kāśyapa, a view about the person that has the size of Sumeru is indeed preferable to the view of emptiness of those who are proud of it.<ref>D45.43 (dkon brtsegs, vol. cha), fol. 132b.1–2. </ref> | |||
(2b) Those who have entered the means [for liberation] are again twofold: (a) those who belong to the śrāvakayāna and (b) those who belong to the pratyekabuddhayāna. [Both] proceed on the set way of what is rightful. | |||
(3) As for those who do not crave for either [saṃsāric existence or freedom from it], they are those sentient beings with supremely sharp faculties who are perfectly grounded in the mahāyāna. They neither desire saṃsāra (like those with great desire), nor do they fall into what is not the means [for liberation] (like the tīrthikas and so on), nor do they enter [any limited] means [for liberation] (like śrāvakas and pratyekabuddhas). Rather, being those who have entered the path to attain the equality of saṃsāra and nirvāṇa, their motivation [is to attain] the nonabiding nirvāṇa, their activities are based on saṃsāra without [however] being afflicted [by it], and their fundamental purity lies in being firmly grounded in compassion and the superior intention.<ref> In general, "superior intention" (Skt. ''adhyāśaya'', Tib. ''lhag pa’i bsam pa'') is a term for the superior altruistic attitude of bodhisattvas that has solely the welfare of others in mind. They care about others with the same spontaneous intensity with which ordinary beings usually strive for their own well-being. This attitude is said to be the immediate prerequisite or cause for the arising of uncontrived genuine bodhicitta even in ordinary beings.</ref> {J29} | |||
Here, (1) those sentient beings who crave for [saṃsāric] existence (those with great desire and those who follow this dharma of ours [but] have fallen into the ways of those [with great desire]) are called "the group of sentient beings [whose disposition] is certain in terms of what is mistaken."<ref>This group of sentient beings as well as the two following ones were already mentioned above (J10).</ref> {D90a} (2a) Those who crave to be free from [saṃsāric] existence but have entered what is not the means [for liberation] are called "the group of sentient beings [whose disposition] is uncertain." (2b) Those who crave to be free from [saṃsāric] existence and have entered the means [for liberation] as well as (3) those who crave for neither [saṃsāra nor nirvāṇa] and have entered the path to attain the equality [of saṃsāra and nirvāṇa] are called "the group of sentient beings [whose disposition] is certain in terms of what is correct." | |||
Now, apart from those sentient beings who are firmly grounded in the mahāyāna and proceed in an unobscured manner,<ref>J ''anāvaraṇagāminaḥ''. This can also mean "those who have unobscured attainment,"thus DP "those who have unobscured realization" (''sgrib pa med pa rtogs pa'').</ref> [all] other sentient beings [can be divided into] {P92b} the following [four kinds]—'''those with great desire''', tīrthikas, '''śrāvakas''', and pratyekabuddhas. In these [four groups], there operate four [kinds of] obscurations with regard to not realizing and not perceiving the tathāgata element. What are these four [obscurations]? They are as follows. '''Hostility toward the''' mahāyāna '''dharma''' is the obscuration of those with great desire, whose remedy is a bodhisattva’s cultivation of faith in the mahāyāna dharma. '''Views about a self''' with regard to phenomena is the obscuration of the tīrthikas who are other [than us], whose remedy is a bodhisattva’s cultivation of prajñāpāramitā. The notion of suffering, that is, the '''fear of suffering''' in '''saṃsāra''', is the obscuration of those belonging to the śrāvakayāna, whose remedy is a bodhisattva’s cultivation of samādhis such as the Sky Treasure. To turn away from the welfare of sentient beings or '''indifference about the welfare of sentient beings''' is the obscuration of those belonging to the pratyekabuddhayāna, | |||
whose remedy is a bodhisattva’s cultivation of great compassion. These are the four kinds of obscurations of the four kinds of sentient beings. Having cultivated their four remedies (having faith [in the mahāyāna dharma] and so forth), bodhisattvas attain the supreme purity of the dharmakāya, which is the unsurpassable actuality. Those who possess these four causes of accomplishing purity become children of the dharma king in the family of the tathāgatas. | |||
|OtherTranslations=<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6> | |OtherTranslations=<h6>Obermiller (1931) <ref>Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.</ref></h6> | ||
:Enmity toward the Doctrine, views clinging to Ego and Mine, | :Enmity toward the Doctrine, views clinging to Ego and Mine, | ||
Revision as of 13:21, 17 May 2019
Ratnagotravibhāga Root Verse I.32
Verse I.32 Variations
चतुर्धावरणं धर्मप्रतिभोऽप्यात्मदर्शनम्
संसारदुःखभीरूत्वं सत्त्वार्थं निरपेक्षता
संसारदुःखभीरूत्वं सत्त्वार्थं निरपेक्षता
caturdhāvaraṇaṃ dharmapratibho'pyātmadarśanam
saṃsāraduḥkhabhīrūtvaṃ sattvārthaṃ nirapekṣatā
saṃsāraduḥkhabhīrūtvaṃ sattvārthaṃ nirapekṣatā
E. H. Johnston as input by the University of the West.[1]
།ཆོས་ལ་ཁོང་ཁྲོ་བདག་ལྟ་དང་།
།འཁོར་བའི་སྡུག་བསྔལ་གྱིས་འཇིགས་དང་།
།སེམས་ཅན་དོན་ལ་ལྟོས་མེད་ཉིད།
།འཁོར་བའི་སྡུག་བསྔལ་གྱིས་འཇིགས་དང་།
།སེམས་ཅན་དོན་ལ་ལྟོས་མེད་ཉིད།
Hostility toward the dharma, views about a self,
Fear of saṃsāra’s suffering,
And indifference about the welfare of sentient beings—
Fear of saṃsāra’s suffering,
And indifference about the welfare of sentient beings—
L’aversion pour le Dharma et la vue du soi,
La peur des souffrances du saṃsāra Et l’indifférence au bien des êtres Sont respectivement les voiles des hédonistes, Des hétérodoxes, des auditeurs et des [bouddhas] nés d’eux-mêmes. L’aspiration supérieure et les trois autres qualités Sont alors les causes de leur purification.
Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.
RGVV Commentary on Verse I.32
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Full Chinese Commentary
།དེ་ལ་ཚིགས་སུ་བཅད་པ་ཕྱེད་འོག་མས་ཅི་བསྟན་ཞེ་ན། ཆོས་ལ་ཁོང་ཁྲོ་བདག་ལྟ་དང་། །འཁོར་བའི་སྡུག་བསྔལ་གྱིས་འཇིགས་དང་། །སེམས་{br}ཅན་དོན་ལ་ལྟོས་མེད་པ། །འདོད་ཆེན་མུ་སྟེགས་ཉན་ཐོས་དང་། །རང་བྱུང་རྣམས་ཀྱི་སྒྲིབ་རྣམ་བཞི། །དག་རྒྱུ་ལྷག་པར་མོས་པ་ལ། །སོགས་པའི་ཆོས་ནི་རྣམ་བཞི་ཉིད། །མདོར་བསྡུ་ན་སེམས་ཅན་གྱི་ཚོགས་ན་སེམས་ཅན་གྱི་རྣམ་པ་འདི་གསུམ་ཡོད་དེ། སྲིད་པ་{br}འདོད་པ་དང་། སྲིད་པ་དང་བྲལ་བར་འདོད་པ་དང་། དེ་གཉིས་ཀ་མངོན་པར་མི་འདོད་པའོ། །དེ་ལ་སྲིད་པ་འདོད་པ་ནི་རྣམ་པ་གཉིས་སུ་རིག་པར་བྱ་སྟེ། ཐར་པའི་ལམ་དང་ཞེ་འགྲས་པ་ཡོངས་སུ་མྱ་ངན་ལས་མི་འདའ་བའི་རིགས་ཅན་གྱི་སེམས་ཅན་འཁོར་བ་ཉིད་{br}འདོད་ཀྱི། མྱ་ངན་ལས་འདས་པ་ནི་མ་ཡིན་པ་གང་དག་ཡིན་པ་དང་། དེར་ངེས་པར་ལྷུང་བ་ཆོས་འདི་པ་ཉིད་དེ་དག་ལས་ཁ་ཅིག་ཐེག་པ་ཆེན་པོའི་ཆོས་ལ་སྡང་བ་སྟེ། གང་གི་དབང་དུ་མཛད་ནས། བཅོམ་ལྡན་འདས་ཀྱིས་ང་ནི་དེ་དག་གི་སྟོན་པ་མ་ཡིན་ལ། དེ་དག་{br}ཀྱང་ངའི་ཉན་ཐོས་མ་ཡིན་ནོ། །ཤཱ་རིའི་བུ་དེ་དག་ནི་མུན་པ་བས་ཀྱང་ཆེས་མུན་པ་ཆེན་པོར་འགྲོ་བ་མུན་པ་ཆེན་པོ་དང་ལྡན་པའོ་ཞེས་ང་སྨྲའོ་ཞེས་གསུངས་པའོ། །དེ་ལ་སྲིད་པ་དང་བྲལ་བར་འདོད་པ་ནི་རྣམ་པ་གཉིས་ཏེ། ཐབས་མ་ཡིན་པ་ལ་ཞུགས་པ་དང་། ཐབས་
ལ་ཞུགས་པའོ། །དེ་ལ་ཐབས་མ་ཡིན་པ་ལ་ཞུགས་པ་ལ་ཡང་རྣམ་པ་གསུམ་སྟེ། འདི་ལས་ཕྱི་རོལ་དུ་གྱུར་པ་ཙ་ར་ཀ་དང་། ཀུན་ཏུ་རྒྱུ་དང་། གཅེར་བུ་པ་ལ་སོགས་པའི་རྣམ་པ་དུ་མའི་མུ་སྟེགས་པ་མང་པོ་དང་། དེ་དང་མཐུན་པར་སྤྱོད་པ་ཆོས་འདི་པ་ཉིད་དད་པ་ཡོད་{br}ཀྱང་། ངེས་པར་གཟུང་དཀའ་བའི་ལྟ་བ་འཛིན་པ་སྟེ། དེ་དག་ཀྱང་གང་ཞེ་ན། འདི་ལྟ་སྟེ། དོན་དམ་པ་ལ་མི་མོས་པ་གང་ཟག་ཏུ་ལྟ་བ་སྟེ། གང་ལ་བཅོམ་ལྡན་འདས་ཀྱིས་སྟོང་པ་ཉིད་ལ་མོས་པ་མེད་པ་ནི་མུ་སྟེགས་པ་དག་དང་ཁྱད་པར་མེད་པ་ཡིན་ནོ་ཞེས་གསུངས་པ་དང་། {br}མངོན་པའི་ང་རྒྱལ་ཅན་སྟོང་པ་ཉིད་དུ་ལྟ་བ་སྟེ། འདི་ལ་སྟོང་པ་ཉིད་དུ་ལྟ་བ་གང་དག་དེའི་རྣམ་པར་ཐར་པའི་སྒོ་ལ་ཡང་སྟོང་པ་ཉིད་དུ་ལྟ་བར་འགྱུར་བ་གང་གི་དབང་དུ་མཛད་ནས། འོད་སྲུངས་གང་ཟག་ཏུ་ལྟ་བ་རི་རབ་ཙམ་ནི་བླའི། མངོན་པའི་ང་རྒྱལ་ཅན་སྟོང་པ་ཉིད་དུ་ལྟ་བ་ནི་དེ་{br}ལྟ་མ་ཡིན་ནོ་ཞེས་གསུངས་པ་ཡིན་ནོ། །དེ་ལ་ཐབས་ལ་ཞུགས་པ་ལ་ཡང་རྣམ་པ་གཉིས་ཏེ། ཉན་ཐོས་ཀྱི་ཐེག་པ་དང་མཐུན་པ་ཡང་དག་པར་ངེས་པ་ཉིད་དུ་ཞུགས་པ་དང་། རང་སངས་རྒྱས་ཀྱི་ཐེག་པ་དང་མཐུན་པའོ། །དེ་གཉི་ག་མངོན་པར་མི་འདོད་པ་ནི། ཐེག་པ་ཆེན་{br}པོ་ལ་ཡང་དག་པར་གནས་པ་མཆོག་ཏུ་དབང་པོ་རྣོན་པོའི་སེམས་ཅན་ཏེ། གང་དག་འདོད་ཆེན་པ་བཞིན་དུ་འཁོར་བ་ཡང་མི་འདོད་ཅིང་། མུ་སྟེགས་པ་ལ་སོགས་པ་ལྟར་ཐབས་མ་ཡིན་པ་ལ་ཞུགས་པ་ཡང་མ་ཡིན་ལ། ཉན་ཐོས་དང་རང་སངས་རྒྱས་ལྟར་ཐབས་དང་{br}ལྡན་པར་རྟོགས་པ་ཡང་མ་ཡིན་ཏེ། འོན་ཀྱང་འཁོར་བ་དང་མྱ་ངན་ལས་འདས་པ་མཉམ་པ་ཉིད་ཐོབ་པའི་ལམ་དུ་ཞུགས་པ་སྟེ། དེ་དག་མི་གནས་པའི་མྱ་ངན་ལས་འདས་པ་ལ་བརྟེན་པའི་བསམ་པ་ཅན་ཉེ་བར་ཉོན་མོངས་པ་མེད་པའི་འཁོར་བ་ལ་བརྟེན་པའི་སྦྱོར་བ་ཅན། {br}སྙིང་རྗེ་དང་ལྷག་པའི་བསམ་པ་བརྟན་པ་རབ་ཏུ་གནས་པ་རྩ་བ་ཡོངས་སུ་དག་པར་གྱུར་པ་ཡིན་ནོ། །དེ་ལ་སེམས་ཅན་གང་དག་སྲིད་པ་འདོད་པའི་འདོད་ཆེན་པོ་དང་། དེར་ངེས་པར་ལྷུང་བའི་ཆོས་འདི་པ་ཉིད་དེ། དེ་གཉིས་ནི་ལོག་པ་ཉིད་དུ་ངེས་པའི་སེམས་ཅན་གྱི་ཕུང་པོ་ཞེས་བྱའོ། །
གང་དག་སྲིད་པ་དང་བྲལ་བར་འདོད་ཀྱང་ཐབས་མ་ཡིན་པ་ལ་ཞུགས་པ་དེ་དག་ནི། མ་ངེས་པའི་སེམས་ཅན་གྱི་ཕུང་པོ་ཞེས་བྱའོ། །གང་དག་སྲིད་པ་དང་བྲལ་བར་འདོད་པ་ཐབས་ལ་ཞུགས་པ་དང་། དེ་གཉིས་ཀ་མངོན་པར་མི་འདོད་པ་མཉམ་པ་ཉིད་ཐོབ་{br}པའི་ལམ་དུ་ཞུགས་པ་དེ་དག་ནི་ཡང་དག་པ་ཉིད་དུ་ངེས་པའི་སེམས་ཅན་གྱི་ཕུང་པོ་ཞེས་བྱའོ། །དེ་ལ་ཐེག་པ་ཆེན་པོ་ལ་ཡང་དག་པར་རབ་ཏུ་གནས་པའི་སེམས་ཅན་གྱི་སྒྲིབ་པ་མེད་པ་རྟོགས་པ་མ་གཏོགས་པ་གཞན་སེམས་ཅན་རྣམ་པ་བཞི་པོ་འདི་དག་སྟེ། འདི་ལྟ་སྟེ། འདོད་ཆེན་པ་{br}དང་། མུ་སྟེགས་པ་དང་། ཉན་ཐོས་དང་། རང་སངས་རྒྱས་ཏེ། དེ་དག་ལ་ནི་དེ་བཞིན་གཤེགས་པའི་ཁམས་མི་རྟོག་པ་དང་། མངོན་སུམ་དུ་བྱེད་པར་མི་འགྱུར་བའི་སྒྲིབ་པ་འདི་བཞི་ཡང་དག་པར་གནས་སོ། །བཞི་གང་ཞེ་ན། འདི་ལྟ་སྟེ། གང་གི་གཉེན་པོར་བྱང་{br}ཆུབ་སེམས་དཔའ་རྣམས་ཐེག་པ་ཆེན་པོའི་ཆོས་ལ་མོས་པ་སྒོམ་པ་ཐེག་པ་ཆེན་པོའི་ཆོས་ལ་སྡང་བ་འདོད་ཆེན་པ་རྣམས་ཀྱི་སྒྲིབ་པ་དང་། གང་གི་གཉེན་པོར་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ཤེས་རབ་ཀྱི་ཕ་རོལ་ཏུ་ཕྱིན་པ་སྒོམ་པ་ཆོས་རྣམས་ལ་བདག་ཏུ་ལྟ་བ་གཞན་མུ་སྟེགས་ཅན་རྣམས་ཀྱི་སྒྲིབ་པ་{br}དང་། གང་གི་གཉེན་པོར་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་ནམ་མཁའ་མཛོད་ལ་སོགས་པའི་ཏིང་ངེ་འཛིན་སྒོམ་པ་འཁོར་བ་ལ་སྡུག་བསྔལ་བར་རབ་ཏུ་ཤེས་ཤིང་སྡུག་བསྔལ་གྱིས་འཇིགས་པ་ཉན་ཐོས་ཀྱི་ཐེག་པ་རྣམས་ཀྱི་སྒྲིབ་པ་དང་། གང་གི་གཉེན་པོར་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་{br}སྙིང་རྗེ་ཆེན་པོ་སྒོམ་པ་སེམས་ཅན་གྱི་དོན་ལ་རྒྱབ་ཀྱིས་ཕྱོགས་ཤིང་སེམས་ཅན་གྱི་དོན་ལ་མི་ལྟོས་པ་ཉིད་རང་སངས་རྒྱས་ཀྱི་ཐེག་པ་པ་རྣམས་ཀྱི་སྒྲིབ་པ་སྟེ། གང་གི་གཉེན་པོར་མོས་པ་ལ་སོགས་པའི་ཆོས་འདི་བཞི་བསྒོམས་ནས་བྱང་ཆུབ་སེམས་དཔའ་རྣམས་བླ་ན་མེད་པའི་དོན་ཆོས་ཀྱི་སྐུ་{br}རྣམ་པར་དག་པ་མཐར་ཕྱིན་པ་ཐོབ་པར་འགྱུར་བ་སེམས་ཅན་རྣམ་པ་འདི་བཞིའི་སྒྲིབ་པ་ནི་རྣམ་པ་བཞི་པོ་འདི་དག་ཡིན་ནོ། །རྣམ་པར་དག་པ་བཞི་འགྲུབ་པའི་རྒྱུ་བཞི་པོ་འདི་དག་དང་ལྡན་པ་ནི་དེ་བཞིན་གཤེགས་པའི་རིགས་སུ་ཆོས་ཀྱི་རྒྱལ་པོའི་སྲས་སུ་འགྱུར་རོ།
Other English translations
Obermiller (1931) [17]
- Enmity toward the Doctrine, views clinging to Ego and Mine,
- Fear caused by the sufferings of Phenomenal Life，
- And want of care for (other) living beings,一[18]
Takasaki (1966) [19]
- There are four kinds of Obstructions:
- Enmity to the Doctrine and perception of the Self,
- Fear of Suffering in this world,
- And indifference to the profit of living beings; -
Fuchs (2000) [20]
- Enmity towards the Dharma, a view [asserting
- an existing] self, fear of samsara's suffering,
- and neglect of the welfare of fellow beings
Textual sources
Commentaries on this verse
Academic notes
- Digital Sanskrit Buddhist Canon Unicode Input
- Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and its Meditative Tradition as a Bridge between Sūtra and Tantra. Boston: Snow Lion Publications, an imprint of Shambhala Publications, 2014.
- J icchantika, DP ’dod chen. VT (fol. 12r4) glosses this term as "those who desire saṃsāra." This term is also used to describe those beings who, according to some, have absolutely no disposition or potential for ever achieving nirvāṇa or buddhahood. However, texts such as RGVV take this term to mean that though these beings possess buddha nature just like all other beings, it is so densely obscured that it will take them a very long time to enter the dharma and attain nirvāṇa.
- VT (fol. 12r4) glosses these people as the Vātsiputrīyas. Being a subsect of the Saṃṃitīyas, the followers of Vatsīputra (a disciple of Śāriputra) asserted an ultimately real person that is inexpressible as being either the same as or different from the five skandhas. However, it seems quite clear that RGVV refers to the Vātsiputrīyas more specifically under (2ab) in the text below, while the persons referred to here seem to be any non-mahāyāna Buddhists who are averse toward the mahāyāna (usually denying it to be an authentic teaching of the Buddha). This is confirmed by CMW (456) that identifies the persons in question here as "the Sendhapas [Theravādins] who have fallen into the hīnayāna" (referring to sectarian non-mahāyāna Buddhists who oppose the mahāyāna, with the Theravādins traditionally being the most outspoken such opponents), while explicitly referring to the persons under (2ab) as the Vātsiputrīyas. In addition, the hīnayāna persons in question here are clearly contrasted with śrāvakas and pratyekabuddhas by RGVV under (2b), which says that śrāvakas and pratyekabuddhas are those "who have entered the means [for liberation] . . . [and] proceed on the set way of what is rightful." Thus, contrary to the hīnayāna followers mentioned here, śrāvakas and pratyekabuddhas are obviously seen as those who properly follow the path of the hīnayāna without denigrating the mahāyāna.
- aishō 668, 467c. The second sentence in DP reads: "Śāriputra, they proceed to the great darkness that is even greater than darkness and possesses great darkness." YDC (280) comments on the Tibetan version of this quote as follows. "Nor are they my śrāvakas"corresponds to the statement "How could there be liberation for those whose mind is hostile toward the dharma?"Accordingly, since such people temporarily are not persons to be guided, it is just their being inferior in that way that is expressed through a negative. The darkness that is even greater than ordinary darkness is ignorance. "Proceeding into great darkness "refers to wandering from suffering into suffering." Possessing great darkness" means possessing both ignorance (the cause) and suffering (its result).
- Lit. "wanderers." This term refers to an inhomogeneous group of roaming Yajurveda adepts and performers of Vedic rituals. They may also have had contacts with the early āyurveda school founded on the Carakasaṃhita by the famous Indian physician Caraka (born c. 300 bCe). VT (fol. 12r4) glosses them as Vaidyas, which here can mean only "those who are experts in medical science."
- This is the general name for wandering mendicants of Brahmanic origin, following orthodox Vedic teachings or heterodox paths (the name for mendicants from other castes on heterodox paths, such as the Buddha, was śramaṇa). Some of these mendicants were mere sophists, some Ājīvikas (the followers of Maskarī Gośalīputra), but most of them experimented with a wide range of gurus and spiritual methods. VT (fol. 12r4) glosses them as "a branch of those who smear their bodies with ashes."
- I follow Schmithausen’s emendation of J nirgranthiputra to nirgrantha (putra is missing in MA/MB and has no correspondence in DP either, but is found in C). The followers of this school are better known as the Jainas.
- J durgṛhītagrāhinaḥ, DP nges par gzung dka’ ba’i lta ba ’dzin pa.
- As confirmed by CMW (456), this refers to the Vātsīputrīyas.
- I follow Schmithausen’s suggestion ādeśyamānāyāṃ against mādyamānānāṃ (MB unclear), which is based on C (DP ’di la stong pa nyid du lta ba gang dag, which seems to be corrupt, since the sentence already contains two other instances of stong pa nyid du lta ba).
- VT (fol. 12r4–5) explains that this refers to those who think that there is some phenomenon called "emptiness"that makes entities empty.
- D45.43 (dkon brtsegs, vol. cha), fol. 132b.1–2.
- In general, "superior intention" (Skt. adhyāśaya, Tib. lhag pa’i bsam pa) is a term for the superior altruistic attitude of bodhisattvas that has solely the welfare of others in mind. They care about others with the same spontaneous intensity with which ordinary beings usually strive for their own well-being. This attitude is said to be the immediate prerequisite or cause for the arising of uncontrived genuine bodhicitta even in ordinary beings.
- This group of sentient beings as well as the two following ones were already mentioned above (J10).
- J anāvaraṇagāminaḥ. This can also mean "those who have unobscured attainment,"thus DP "those who have unobscured realization" (sgrib pa med pa rtogs pa).
- Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
- Obermiller combines these and the following lines into a single verse, whereas others have divided them into two. Here, I have divided them to correspond to the Tibetan and Sanskrit, as well as the works of other translators.
- Takasaki, Jikido. A Study on the Ratnagotravibhāga (Uttaratantra): Being a Treatise on the Tathāgatagarbha Theory of Mahāyāna Buddhism. Serie Orientale Roma 33. Roma: Istituto Italiano per il Medio ed Estremo Oriente (ISMEO), 1966.
- Fuchs, Rosemarie, trans. Buddha Nature: The Mahayana Uttaratantra Shastra. Commentary by Jamgon Kongtrul and explanations by Khenpo Tsultrim Gyamtso. Ithaca, N. Y.: Snow Lion Publications, 2000.
