Texts/Ratnagotravibhāga Mahāyānottaratantraśāstra/Root Verses/Verse I.157

Ratnagotravibhāga Root Verse I.157

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Verse I.157 Variations

लीनं चित्तं हीनसत्त्वेष्ववज्ञा-
भूतग्राहो भूतधर्मापवादः
आत्मस्नेहश्चाधिकः पञ्च दोषा
येषां तेषां तत्प्रहाणार्थमुक्तम्

līnaṃ cittaṃ hīnasattveṣvavajñā-
bhūtagrāho bhūtadharmāpavādaḥ
ātmasnehaścādhikaḥ pañca doṣā
yeṣāṃ teṣāṃ tatprahāṇārthamuktam

E. H. Johnston as input by the University of the West.

སེམས་ཞུམ་སེམས་ཅན་དམན་ལ་བརྙས་པ་དང་། །
ཡང་དག་མི་འཛིན་ཡང་དག་ཆོས་ལ་སྐུར། །
བདག་ཆགས་ལྷག་པའི་སྐྱོན་ལྔ་གང་དག་ལ། །
ཡོད་པ་དེ་དག་དེ་སྤོང་དོན་དུ་གསུངས། །

Dege, PHI, 122-123

They taught this so that those in whom they exist
May relinquish the five flaws of faintheartedness,
Contempt for inferior sentient beings, clinging to what is unreal,
Deprecating the real dharma, and excessive self-cherishing.

When the Clouds Part, Brunnhölzl, 413

以有怯弱心 輕慢諸眾生

執著虛妄法 謗真如佛性
計身有神我 為令如是等
遠離五種過 故說有佛性

http://cbetaonline.dila.edu.tw/en/T31n1611_p0840c02

Perdre courage et mépriser les êtres plus humbles que soi,

Croire à ce qui n’est pas vrai, déprécier le vrai Dharma

Et, enfin, être trop attaché à soi-même : voilà cinq défauts

Que cet enseignement se propose d’éliminer chez ceux qu’ils affectent.

Charrier, Christian and Patrick Carré. Traité de la Continuité suprême du Grand Véhicule. Plazac: Éditions Padmakara, 2019.

RGVV Commentary on Verse I.157

Tibetan
English
Sanskrit
Chinese

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Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
Full Chinese Commentary

།སྨྲས་པ། གལ་ཏེ་དེ་ལྟར་ཆགས་པ་མེད་པའི་མཐར་ཕྱིན་པའི་ས་ལ་གནས་པའི་འཕགས་པའི་མཆོག་རྣམས་ཀྱི་ཡང་ཐམས་ཅད་ཡུལ་མ་{br}ཡིན་ན། ཁམས་འདི་ལྟ་བར་དཀའ་བ་དེས་ན་བྱིས་པ་སོ་སོའི་སྐྱེ་བོ་ལས་བརྩམས་ཏེ། བསྟན་པ་འདིས་ནི་ཅི་ཞིག་བྱ་ཞེ་ན། བསྟན་པའི་དགོས་པ་སྡུད་པའི་ཚིགས་སུ་བཅད་པ་གཉིས་ཏེ། གཅིག་གིས་ནི་དྲིས་ལ། གཉིས་པས་ནི་ལན་བསྟན་པའོ། །སྤྲིན་དང་རྨི་ལམ་སྒྱུ་བཞིན་དེ་དང་དེར། །{br}ཤེས་བྱ་ཐམས་ཅད་རྣམ་ཀུན་སྟོང་པ་ཞེས། །གསུངས་ནས་ཡང་འདིར་རྒྱལ་རྣམས་སེམས་ཅན་ལ། །སངས་རྒྱས་སྙིང་པོ་ཡོད་ཅེས་ཅི་སྟེ་གསུངས། །སེམས་ཞུམ་སེམས་ཅན་དམན་ལ་བརྙས་པ་དང་། །ཡང་དག་མི་འཛིན་ཡང་དག་ཆོས་ལ་སྐུར། །བདག་ཅག་ལྷག་པའི་སྐྱོན་ལྔ་གང་

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དག་ལ། །ཡོད་པ་དེ་དག་དེ་སྤོང་དོན་དུ་གསུངས།

[You may wonder,] "If this basic element so difficult to behold is not an object in its entirety even for the supreme noble ones who dwell on the bhūmi that is completely free from attachment, what is the point of this instruction [on the basic element] for [anybody below these bodhisattvas,] beginning with naive beings?" [There follow] two verses about summarizing the purpose of this instruction, with one [presenting] the question and the second one the explanation [in reply].

Having said here and there that, just like clouds, dreams, and illusions,

All knowable objects are empty in every respect,

Why then did the buddhas teach here {P119b}

That the buddha element exists in each sentient being? I.156

They taught this so that those in whom they exist

May relinquish the five flaws of faintheartedness,

Contempt for inferior sentient beings, clinging to what is unreal, {D15a}

Deprecating the real dharma, and excessive self-cherishing. I.157

yadyevamasaṅganiṣṭhābhūmipratiṣṭhitānāmapi paramāryāṇāmasarvaviṣaya eṣa durdṛśo dhātuḥ/ tatkimanena bālapṛthagjanamārabhya deśiteneti/ deśanāprayojanasaṃgrahe ślokau/ ekena praśno dvitīyena vyākaraṇam/

śūnyaṃ sarvaṃ sarvathā tatra tatra

jñeyaṃ meghasvapnamāyākṛtābham/

ityuktvaivaṃ buddhadhātuḥ punaḥ kiṃ

sattve sattve'stīti buddhairihoktam//156//

līnaṃ cittaṃ hīnasattveṣvavajñā-

bhūtagrāho bhūtadharmāpavādaḥ/

ātmasnehaścādhikaḥ pañca doṣā

yeṣāṃ teṣāṃ tatprahāṇārthamuktam//157//

◎究竟一乘寶性論為何義說品第七

問曰真如佛性如來藏義住無障閡究竟菩薩地菩薩第一聖人亦非境界以是一切智者境界故若如是者何故乃為愚癡顛倒凡夫人說答曰以是義故略說四偈

處處經中說 內外一切空 有為法如雲 及如夢幻等 此中何故說 一切諸眾生

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皆有如來性 而不說空寂

以有怯弱心 輕慢諸眾生 執著虛妄法 謗真如佛性 計身有神我 為令如是等 遠離五種過 故說有佛性 此四行偈以十一偈略釋應知偈言

諸修多羅中 說有為諸法 謂煩惱業等 如雲等虛妄 煩惱猶如雲 所作業如夢 如幻陰亦爾 煩惱業生故 先已如是說 此究竟論中 為離五種過 說有真如性 以眾生不聞 不發菩提心 或有怯弱心 欺自身諸過 未發菩提心 生起欺慢意 見發菩提心 我勝彼菩薩 如是憍慢人 不起正智心 是故虛妄取 不知如實法 妄取眾生過 不知客染心 實無彼諸過 自性淨功德 以取虛妄過 不知實功德 是故不得生 自他平等慈 聞彼真如性 起大勇猛力 及恭敬世尊 智慧及大悲 生增長五法 不退轉平等 無一切諸過 唯有諸功德 取一切眾生 如我身無異 速疾得成就 無上佛菩提

Other English translations

Listed by date of publication

Obermiller (1931)

There are 5 kinds of defects (in a living being):—

Depression of the mind, contempt regarding those that are inferior，

Evaluation of the unreal, nihilistic views regarding the Absolute Truth.

(The teaching about the element of Buddhahood) has been exposed

In order that those with whom these defects exist

Might become rid of them.

Takasaki (1966)

There are 5 defects [caused by the previous teaching]:

The depressed mind, contempt against those who are inferior,

Clinging to things unreal, speaking ill of Truth,

And besides, affection for one's self.

[The teaching about Essence of the Buddha] has been taught

In order that those who are possessed of these defects

Might get rid of their defects.

Holmes (1985)

There are five mistakes: faint-heartedness,

contempt for those of lesser ability,

to believe in the false,

to speak about the true nature badly

and to cherish oneself above all else.

So that those in whom these above were there

might rid themselves of them, therefore was it declared.

Holmes (1999)

There are five mistakes: faint-heartedness,

contempt for those of lesser ability, belief in the false,

slandering the true meaning and self-cherishing.

So that those in whom the above exist may rid themselves

of these, thus was it declared.

Fuchs (2000)

With regard to faintheartedness, contempt for inferior beings,

perceiving the untrue, disparaging the true nature,

and exceeding self-cherishing, he said this to persuade those

who have any of these five to abandon their defects.

Textual sources

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