Download e-book for kindle: A Clear Differentiation of the Three Codes: Essential by Sakya Pandita Kunga Gyaltshen, Jared Douglas Rhoton

By Sakya Pandita Kunga Gyaltshen, Jared Douglas Rhoton

ISBN-10: 0791452859

ISBN-13: 9780791452851

A transparent Differentiation of the 3 Codes provides the 1st English translation of the sDom gsum rab dbye, some of the most recognized and debatable doctrinal treatises of Tibetan Buddhism. Written by way of Sakya Pandita Kunga Gyaltshen (1182–1251), a founding father of the Sakya university and considered one of Tibet’s such a lot discovered sages, the 3 Codes strongly prompted next non secular and highbrow traditions in Tibet—and sparked a few long-lasting doctrinal and philosophical disputes, a few of which persist this day. within the 3 Codes, Sakya Pandita discusses the Hinayana, Mahayana, and Tantric vows of Buddhist behavior, which frequently diverge and contradict one another. He criticizes, on at the least one element or one other, later practitioners of just about each lineage, together with the Kadampa, Kagyupa, and Nyingmapa, for contradicting the unique teachings in their personal traditions.

Show description

Read or Download A Clear Differentiation of the Three Codes: Essential Distinctions among the Individual Liberation, Great Vehicle, and Tantric Systems PDF

Similar other eastern religions & sacred texts books

Creativity and Taoism : a study of Chinese philosophy, art - download pdf or read online

'In Creativity and Taoism, Chang Chung-yuan makes the elusive precept of Tao on hand to the western brain with objectivity, heat, and intensity of perception. it's an immense contribution to the duty of constructing the Taoist knowledge obtainable to the western mind' - Ira Progoff 'No it is easy to learn Chang's e-book with out experiencing a broadening of his psychological horizons' - John C.

Get New essays in Chinese philosophy PDF

New Essays in chinese language Philosophy explores a number of points of chinese language idea that have obtained dynamic and artistic scholarly awareness within the fresh earlier. It argues that chinese language tradition isn't really «logic-less». The Confucian conception of ethical feel and of cause might be revitalized to fulfill present demanding situations.

Download e-book for iPad: Tao Te Ching: A New English Version by Lao Tzu, Stephen Mitchell

In eighty-one short chapters, Lao-tzu's Tao Te Ching, or e-book of ways, presents recommendation that imparts stability and standpoint, a serene and beneficiant spirit, and teaches us the right way to paintings for the nice with the easy ability that comes from being in accord with the Tao—the uncomplicated precept of the universe.

Additional info for A Clear Differentiation of the Three Codes: Essential Distinctions among the Individual Liberation, Great Vehicle, and Tantric Systems

Sample text

1−−・、11、l、Jし−、Jl卜11川、′・丁こ・′ん川∫′‘ミ・Jんムー・′′仙小∴よ′申・′ぷ、・′/小′/〃げ√〟ソー′り1てざ(l小′・ 椚ど乃舷り〃〝妨ビ局〟廟乃肋才ゆαわ頑,5Ⅹ勘‥ユう∼一之‘∼匝鈷15・ⅠユうかⅠ84a),TB(ⅠⅠⅠ)2Ⅰ・ 77.ExactlYhowthistheorYWaSeStablishedinnakpaGyaltshen’sブ彷rul乎0智(seenote 76)remainstobeclarifiedthroughfurtherstudy・InanyCaSe,thekeYPhrasegnLugyur 轡bogc管SeemSnOttOOCCurinthework・Onfo1・Ⅰ70aTtakpaGYaltshendoes・how− ever,Statethatthepr豆timok亨aVOWS“turn”血ur)intothebodhisattvavow,andthat lateronthesearecalledkbes勿協b4)thevowsofthetantricadept・TheIndianp叩dita Vibhaticandracriticizedthisinterpretationinhisshorttract,the∫Domgsumbd郎i ?h7T7qbd(GlrLlnd4L少tjbrtbeT%YeeCbあP4∼49),arguingthattherelationship invoIvesthepredominanceofVa)raYえnavowsovertheothertwocodes,jus亡aSthelight ofstarsandmoonisoverwhelmedbYSunlight・ItwouldappearthatSapanneversaw Vibh融icandra’sJDomgsumbdph7?移althoughthetwomenwerecontemporaries andVibhdtididvisitSakYa(possiblYwith5云kYairibhadrainI2工Z).AccordingtoSakYa historians,Vibh已ticandra’sworkfo1lowedthepublicationofSapan’sDS;theformeris reproducedverbatiminGoramPa’sDSPD(pp・228ffl)andcriticizedonmanypoints・ −バ.\、t卜I11、′溝わ裾′/′ぜJJ・い川∫坤・り/Jニー・∴んぷ・′・・lJ・〟隼削・止′〟・木/・\川−′ん・・リヾ′/川■㌻〟 わぁ妙お乃椚♂乃れ5Ⅹ万∼‥Z‘4・∋・トユ7う・Z・6(ゐzzIa−ユ59a),TBzI・ 79.nakpaGYaltshen,Bya7qCbub∫emSゆd7∫dbmpagdbarsionPd∫hhka7V,isbupd7 r〝〟椚ク〟γ∂∫ろ〟ガタ吼淵4:うユ0・ヲ・ト弱4・う・Z(嶽叫9a一ユ77a),TB(ⅠⅠⅠ)巧‘・ 80.SeealsoSapan’sTbubpa宣初野gSdl作払ciaktion卯e5卸‡1hiend,thebeginningof chapter3(p.∼.3−4;fo1・IOa−b),WherehestressestheseparatenessoftheMadhYamaka andMind−OnlYtraditions・ 軋Sapan,β∫ⅠⅠ4−Ⅰ6;SeeSapan’s坤ケわ虜gq〟〟ガ♂那グ妨♂動〝∫血かか椚α魂ques− tionnos.8and9,inthisvolume. 血加ゐrめ〝 粥 82・SeeVasubandhu,Abhidbdrmdko血IVI3C−d(P5∼9Ⅰ,VOl・II5,fol・202b);GoramPa, β∬現p・ユ04(鋸・ⅠIb),etC・ 83.SeeGorampa,D5PLLp.2.05(fol.ⅠIb). 84・SeetheBodbbaiiubb5mLp.Ⅰ38.24−2・7;BodhibhadrabBbd%isatiu5dmu7u(P5362・),VOl. 10わP・Ⅰ68・∼・8;Gorampa,a肝玖p・ユ05(以・1Ib);弧dpagel(Ⅰ夕S5),pp・9タ弧dIOO,n・タ・ 8∼.Fortheselastinterpretations,SeeGorampa,DSPLLp.2,0∼(fo1s.Ⅰ2b−Ⅰ3a). 86.Gorampa,∂勒p.zo6(払1・Ⅰうわ・ 87.The”fourretinues”aremonks,nunS,1aymen,andlaYWOmen(bhik亨u,bhik亨u叫 up豆Saka,andupasika)・ 88.The“FiveFami1ies’’arethoseofthe丘ve’mthえgatasofthemandala. 89.Forthesetopics,SeeGorampa,D5PD,P・206(foLI4a−b)・ 90・Sapan’srepliestoChakLo[SiwaandLowoLots盈Waarein.SKB,VOl・5,TBcatalogue nos.夕4and夕∼. リl.ヽ岬.=−\11≠′てり′/、∴\り〃「.1〃りん/、…dし′∫け′′′′/一t、鮎′佑′、く・川′/鮎‘机Ⅶ′刷小/一‘7川 DiYeCtionsareinSKAvol.5,TBcataloguenos・29and3O,reSPeCtively・ 92.ForapreliminarYSurVeYOf5DomgsumYdbd4yecommentatorialliteraturea鮎r Sapan,SeeD・Jackson(Ⅰ983a),PP.Ⅰ2・−2・3・ 93.ThisaddendumisGorampa’sDSKbK 94.SeeLhalungpa(I986)foratranslationofGampoJenngaTfashiNamgyal㌔fimous work. 9∼.Theactualheadings丘omGorampa’soutlineofAChLirD#rentiation4ibe7’bnc Cbあarenotusedverbatiminsquarebracketsinthetranslationitselfbecause(Ⅰ)theY arecumbersome,and(2)0丘enonlYaPreViousheadingmakesitclearwhatexactlY Sapanisre丘1ting・ ちL し「) =・ 』肋γβそ炉作乃ぬ血乃ゲ妨β乃作βαあ \ Prologue ReverentレIsaLutethefeetoftheNobleMaster・ Thelion,sroaroftheproclamationoftheSugata’steaching strikesfearintoallwildbeastsofinfさriorview Ourownfiithrestsinthatmaster,unequaled, whorightlypracticesinharmony withtheEnlightenedOne’sintent・ SalutingtheftetoftheTもacherofAnimateBeings, ownerofthetreasureofallflawlessvirtues, Ishall,forthefaith鮎1whowishtopractice inaccordwiththeBuddha’swords, explainthedistinctionsthataretobemade amongthethreesetsofvows・ (二) Butastheme[ricalconstruCtionsthatgladdenthelearned aredi伍cultfortheignoranttocomprehend> Isha11putasidemetrification andexplainsothatallmightunderstand・ (ぅ) Ihaveunwaveringfaith intheteachin岳softheEnlightenedOne, butnotinthosewhopractice theBuddha’sDoctrinewrongly・ (4) 59 40 .=∧・∼イ坤′=け∴高り′・ミ/〟,‘//り−・t・rン′′h ListenwhileIdiscussthedi占tinctionstobemade amongthevowsofIndividualLiberation, theconceptlOnOfthebodhisattva’sresoIve, andtheMantrainitiation; theirritesandrespectivedisciplines; theessentialsofthewilltoenlightenment; emptlneSSthathasasitsessencecompassion; secretinstructionsonthetwoprocessesofMantrameditation; GreatSealhndbdmudhi)Gnosis; outerandinnercorrelates; andthesYStemOfthelevelsandpaths・ (∼−7) VbwsofIndividualLiberation Tbotraditionsofvows ofIndividualLiberationexist: oneofDisciples andanotheroftheGreatVthicle. (Ⅰ) [Thedurationofvows] Fromrefugethroughfu11monkhood, aDisciple’svowslastaslongashelives・ TheYarelostatdeath・ (ユ) Theeffさctsofthevows manifestinasubsequentlift[ime. Thevowsofabodhisattva,however, endureevenbeYOnddeath. Howso?Avow,Disciplesmaintain, isnonmental[i.e.,material]andissuesfrombodYandvoice; sinceithasform,thevowisrelinquishedwheneverdeathoccurs・1 0nthispointtheAbhidhLlrmako血alsoteaches: (4) “ThedisciplineofIndividualLiberationisterminated bYrenOunClngthetrainlng,bYdYing,byhavingbecomeahermaphrodite, bYSeVeranCeOftherootsofvirtue,andbYthelapseofnight・”2 Andthisstatementisauthoritative. 4Ⅰ 4ユ h一十・′′・J叩い′′∴伸〃〃/、′左//り−t(…ムヾ Abodhisattva’svow,however,isnonsubstantial becauseitorlglnateSinthemind=/ andsosurvivesaslongasthewillisunimpaired・3 This,indeed,istheimport andofal1theircommentarialtreatises. (6) Thephrase”aslongasonelives,” somesay,referstobodYandmind・4 (7) Butsuchathingwasnot theintendedmeanlngOftheBuddha norwasthattaughtinthetreatisesofthewise・ Ifitwereso,nOdi臨汀enCeWOuldexist betweenthevowsoftheDisciples,andGreatVehicle norcouldthecommonanduncommonrefugesbedividedintotwo; theirritesforconferringthevowswouldalsobethesame, aswouldtheirrulesofdiscipline・ (9) Ifmonkhooddidnotbecomelostevena丘erdeath, itwouldbeimpossibletoendvows bYrenOunClngthetralnlng orbyanYOftheothercauses・ (IO) Concernlngthis,SOmeSaY: “Eventhoughavownotendowed withtheconcept10nOfthewi11toenlightenmentmaYend, avowthatisendowedwiththatconceptlOn couldnotpossiblYbelost・”5 (ⅠⅠ) Inthatcase,thevowsoffu11monkhoodandthelike, whichareendowedwiththeconceptlOnOfthewi11toenlightenment, wouldnotbelostthroughallthecausesofvow−loss, suchasdeath,renOunCingthetraining,OrSeVeranCeOftherootsofvirtue・(Ⅰ2) Andifthatwereso, amonkwouldhavetoobservehisvows evena丘erhehasrenouncedthediscipline, 1esthismonkhoodbecomeimpaired・ (Ⅰう) lパ、さ・!汗′′〟ハん√//・ご・1州∴州 4う Evena丘erdeath,hewouldstillbeamonk: ifrebornasagod,thatwouldmeanitwouldbepossibletobeagod−mOnk・ Orifrebornasahuman,aSaninhnthewould becomeamonkwithouttheneedtoseekordination. (Ⅰ4) 托then,aninfractionweretooccurforhim, hismonasticvowswouldbeimpaired, yetitistaughtthatonewhoseekstohideanimpalrment maYnOtregainhisvows・ (巧) TheVinaYaCanOn,mOreOVer, prohibitsgod−andinfant−mOnks・ (Ⅰ‘) Again,aSthevowsofonedaYOfabstention6 takentogetherwithaconceptlOnOfthatwill wouldlastbeyondthemorrow, onewouldthenbeobliged toobservethevowsofabstentionforever, 1esttheYbecomeimpaired・ Butiftheone.daYVOWOfabstention didcometoanendatthenextdaYbreak, thiswouldcontradictthefurthercontinuance OfvowswhichYOumaintain・ (Ⅰ7) Thusthatpersonwhoteachesthatvowssurvivedeath simply lacks in canonical analysis.

1−−・、11、l、Jし−、Jl卜11川、′・丁こ・′ん川∫′‘ミ・Jんムー・′′仙小∴よ′申・′ぷ、・′/小′/〃げ√〟ソー′り1てざ(l小′・ 椚ど乃舷り〃〝妨ビ局〟廟乃肋才ゆαわ頑,5Ⅹ勘‥ユう∼一之‘∼匝鈷15・ⅠユうかⅠ84a),TB(ⅠⅠⅠ)2Ⅰ・ 77.ExactlYhowthistheorYWaSeStablishedinnakpaGyaltshen’sブ彷rul乎0智(seenote 76)remainstobeclarifiedthroughfurtherstudy・InanyCaSe,thekeYPhrasegnLugyur 轡bogc管SeemSnOttOOCCurinthework・Onfo1・Ⅰ70aTtakpaGYaltshendoes・how− ever,Statethatthepr豆timok亨aVOWS“turn”血ur)intothebodhisattvavow,andthat lateronthesearecalledkbes勿協b4)thevowsofthetantricadept・TheIndianp叩dita Vibhaticandracriticizedthisinterpretationinhisshorttract,the∫Domgsumbd郎i ?h7T7qbd(GlrLlnd4L少tjbrtbeT%YeeCbあP4∼49),arguingthattherelationship invoIvesthepredominanceofVa)raYえnavowsovertheothertwocodes,jus亡aSthelight ofstarsandmoonisoverwhelmedbYSunlight・ItwouldappearthatSapanneversaw Vibh融icandra’sJDomgsumbdph7?移althoughthetwomenwerecontemporaries andVibhdtididvisitSakYa(possiblYwith5云kYairibhadrainI2工Z).AccordingtoSakYa historians,Vibh已ticandra’sworkfo1lowedthepublicationofSapan’sDS;theformeris reproducedverbatiminGoramPa’sDSPD(pp・228ffl)andcriticizedonmanypoints・ −バ.\、t卜I11、′溝わ裾′/′ぜJJ・い川∫坤・り/Jニー・∴んぷ・′・・lJ・〟隼削・止′〟・木/・\川−′ん・・リヾ′/川■㌻〟 わぁ妙お乃椚♂乃れ5Ⅹ万∼‥Z‘4・∋・トユ7う・Z・6(ゐzzIa−ユ59a),TBzI・ 79.nakpaGYaltshen,Bya7qCbub∫emSゆd7∫dbmpagdbarsionPd∫hhka7V,isbupd7 r〝〟椚ク〟γ∂∫ろ〟ガタ吼淵4:うユ0・ヲ・ト弱4・う・Z(嶽叫9a一ユ77a),TB(ⅠⅠⅠ)巧‘・ 80.SeealsoSapan’sTbubpa宣初野gSdl作払ciaktion卯e5卸‡1hiend,thebeginningof chapter3(p.∼.3−4;fo1・IOa−b),WherehestressestheseparatenessoftheMadhYamaka andMind−OnlYtraditions・ 軋Sapan,β∫ⅠⅠ4−Ⅰ6;SeeSapan’s坤ケわ虜gq〟〟ガ♂那グ妨♂動〝∫血かか椚α魂ques− tionnos.8and9,inthisvolume. 血加ゐrめ〝 粥 82・SeeVasubandhu,Abhidbdrmdko血IVI3C−d(P5∼9Ⅰ,VOl・II5,fol・202b);GoramPa, β∬現p・ユ04(鋸・ⅠIb),etC・ 83.SeeGorampa,D5PLLp.2.05(fol.ⅠIb). 84・SeetheBodbbaiiubb5mLp.Ⅰ38.24−2・7;BodhibhadrabBbd%isatiu5dmu7u(P5362・),VOl. 10わP・Ⅰ68・∼・8;Gorampa,a肝玖p・ユ05(以・1Ib);弧dpagel(Ⅰ夕S5),pp・9タ弧dIOO,n・タ・ 8∼.Fortheselastinterpretations,SeeGorampa,DSPLLp.2,0∼(fo1s.Ⅰ2b−Ⅰ3a). 86.Gorampa,∂勒p.zo6(払1・Ⅰうわ・ 87.The”fourretinues”aremonks,nunS,1aymen,andlaYWOmen(bhik亨u,bhik亨u叫 up豆Saka,andupasika)・ 88.The“FiveFami1ies’’arethoseofthe丘ve’mthえgatasofthemandala. 89.Forthesetopics,SeeGorampa,D5PD,P・206(foLI4a−b)・ 90・Sapan’srepliestoChakLo[SiwaandLowoLots盈Waarein.SKB,VOl・5,TBcatalogue nos.夕4and夕∼. リl.ヽ岬.=−\11≠′てり′/、∴\り〃「.1〃りん/、…dし′∫け′′′′/一t、鮎′佑′、く・川′/鮎‘机Ⅶ′刷小/一‘7川 DiYeCtionsareinSKAvol.5,TBcataloguenos・29and3O,reSPeCtively・ 92.ForapreliminarYSurVeYOf5DomgsumYdbd4yecommentatorialliteraturea鮎r Sapan,SeeD・Jackson(Ⅰ983a),PP.Ⅰ2・−2・3・ 93.ThisaddendumisGorampa’sDSKbK 94.SeeLhalungpa(I986)foratranslationofGampoJenngaTfashiNamgyal㌔fimous work. 9∼.Theactualheadings丘omGorampa’soutlineofAChLirD#rentiation4ibe7’bnc Cbあarenotusedverbatiminsquarebracketsinthetranslationitselfbecause(Ⅰ)theY arecumbersome,and(2)0丘enonlYaPreViousheadingmakesitclearwhatexactlY Sapanisre丘1ting・ ちL し「) =・ 』肋γβそ炉作乃ぬ血乃ゲ妨β乃作βαあ \ Prologue ReverentレIsaLutethefeetoftheNobleMaster・ Thelion,sroaroftheproclamationoftheSugata’steaching strikesfearintoallwildbeastsofinfさriorview Ourownfiithrestsinthatmaster,unequaled, whorightlypracticesinharmony withtheEnlightenedOne’sintent・ SalutingtheftetoftheTもacherofAnimateBeings, ownerofthetreasureofallflawlessvirtues, Ishall,forthefaith鮎1whowishtopractice inaccordwiththeBuddha’swords, explainthedistinctionsthataretobemade amongthethreesetsofvows・ (二) Butastheme[ricalconstruCtionsthatgladdenthelearned aredi伍cultfortheignoranttocomprehend> Isha11putasidemetrification andexplainsothatallmightunderstand・ (ぅ) Ihaveunwaveringfaith intheteachin岳softheEnlightenedOne, butnotinthosewhopractice theBuddha’sDoctrinewrongly・ (4) 59 40 .=∧・∼イ坤′=け∴高り′・ミ/〟,‘//り−・t・rン′′h ListenwhileIdiscussthedi占tinctionstobemade amongthevowsofIndividualLiberation, theconceptlOnOfthebodhisattva’sresoIve, andtheMantrainitiation; theirritesandrespectivedisciplines; theessentialsofthewilltoenlightenment; emptlneSSthathasasitsessencecompassion; secretinstructionsonthetwoprocessesofMantrameditation; GreatSealhndbdmudhi)Gnosis; outerandinnercorrelates; andthesYStemOfthelevelsandpaths・ (∼−7) VbwsofIndividualLiberation Tbotraditionsofvows ofIndividualLiberationexist: oneofDisciples andanotheroftheGreatVthicle. (Ⅰ) [Thedurationofvows] Fromrefugethroughfu11monkhood, aDisciple’svowslastaslongashelives・ TheYarelostatdeath・ (ユ) Theeffさctsofthevows manifestinasubsequentlift[ime. Thevowsofabodhisattva,however, endureevenbeYOnddeath. Howso?Avow,Disciplesmaintain, isnonmental[i.e.,material]andissuesfrombodYandvoice; sinceithasform,thevowisrelinquishedwheneverdeathoccurs・1 0nthispointtheAbhidhLlrmako血alsoteaches: (4) “ThedisciplineofIndividualLiberationisterminated bYrenOunClngthetrainlng,bYdYing,byhavingbecomeahermaphrodite, bYSeVeranCeOftherootsofvirtue,andbYthelapseofnight・”2 Andthisstatementisauthoritative. 4Ⅰ 4ユ h一十・′′・J叩い′′∴伸〃〃/、′左//り−t(…ムヾ Abodhisattva’svow,however,isnonsubstantial becauseitorlglnateSinthemind=/ andsosurvivesaslongasthewillisunimpaired・3 This,indeed,istheimport andofal1theircommentarialtreatises. (6) Thephrase”aslongasonelives,” somesay,referstobodYandmind・4 (7) Butsuchathingwasnot theintendedmeanlngOftheBuddha norwasthattaughtinthetreatisesofthewise・ Ifitwereso,nOdi臨汀enCeWOuldexist betweenthevowsoftheDisciples,andGreatVehicle norcouldthecommonanduncommonrefugesbedividedintotwo; theirritesforconferringthevowswouldalsobethesame, aswouldtheirrulesofdiscipline・ (9) Ifmonkhooddidnotbecomelostevena丘erdeath, itwouldbeimpossibletoendvows bYrenOunClngthetralnlng orbyanYOftheothercauses・ (IO) Concernlngthis,SOmeSaY: “Eventhoughavownotendowed withtheconcept10nOfthewi11toenlightenmentmaYend, avowthatisendowedwiththatconceptlOn couldnotpossiblYbelost・”5 (ⅠⅠ) Inthatcase,thevowsoffu11monkhoodandthelike, whichareendowedwiththeconceptlOnOfthewi11toenlightenment, wouldnotbelostthroughallthecausesofvow−loss, suchasdeath,renOunCingthetraining,OrSeVeranCeOftherootsofvirtue・(Ⅰ2) Andifthatwereso, amonkwouldhavetoobservehisvows evena丘erhehasrenouncedthediscipline, 1esthismonkhoodbecomeimpaired・ (Ⅰう) lパ、さ・!汗′′〟ハん√//・ご・1州∴州 4う Evena丘erdeath,hewouldstillbeamonk: ifrebornasagod,thatwouldmeanitwouldbepossibletobeagod−mOnk・ Orifrebornasahuman,aSaninhnthewould becomeamonkwithouttheneedtoseekordination. (Ⅰ4) 托then,aninfractionweretooccurforhim, hismonasticvowswouldbeimpaired, yetitistaughtthatonewhoseekstohideanimpalrment maYnOtregainhisvows・ (巧) TheVinaYaCanOn,mOreOVer, prohibitsgod−andinfant−mOnks・ (Ⅰ‘) Again,aSthevowsofonedaYOfabstention6 takentogetherwithaconceptlOnOfthatwill wouldlastbeyondthemorrow, onewouldthenbeobliged toobservethevowsofabstentionforever, 1esttheYbecomeimpaired・ Butiftheone.daYVOWOfabstention didcometoanendatthenextdaYbreak, thiswouldcontradictthefurthercontinuance OfvowswhichYOumaintain・ (Ⅰ7) Thusthatpersonwhoteachesthatvowssurvivedeath simply lacks in canonical analysis.

1−−・、11、l、Jし−、Jl卜11川、′・丁こ・′ん川∫′‘ミ・Jんムー・′′仙小∴よ′申・′ぷ、・′/小′/〃げ√〟ソー′り1てざ(l小′・ 椚ど乃舷り〃〝妨ビ局〟廟乃肋才ゆαわ頑,5Ⅹ勘‥ユう∼一之‘∼匝鈷15・ⅠユうかⅠ84a),TB(ⅠⅠⅠ)2Ⅰ・ 77.ExactlYhowthistheorYWaSeStablishedinnakpaGyaltshen’sブ彷rul乎0智(seenote 76)remainstobeclarifiedthroughfurtherstudy・InanyCaSe,thekeYPhrasegnLugyur 轡bogc管SeemSnOttOOCCurinthework・Onfo1・Ⅰ70aTtakpaGYaltshendoes・how− ever,Statethatthepr豆timok亨aVOWS“turn”血ur)intothebodhisattvavow,andthat lateronthesearecalledkbes勿協b4)thevowsofthetantricadept・TheIndianp叩dita Vibhaticandracriticizedthisinterpretationinhisshorttract,the∫Domgsumbd郎i ?h7T7qbd(GlrLlnd4L少tjbrtbeT%YeeCbあP4∼49),arguingthattherelationship invoIvesthepredominanceofVa)raYえnavowsovertheothertwocodes,jus亡aSthelight ofstarsandmoonisoverwhelmedbYSunlight・ItwouldappearthatSapanneversaw Vibh融icandra’sJDomgsumbdph7?移althoughthetwomenwerecontemporaries andVibhdtididvisitSakYa(possiblYwith5云kYairibhadrainI2工Z).AccordingtoSakYa historians,Vibh已ticandra’sworkfo1lowedthepublicationofSapan’sDS;theformeris reproducedverbatiminGoramPa’sDSPD(pp・228ffl)andcriticizedonmanypoints・ −バ.\、t卜I11、′溝わ裾′/′ぜJJ・い川∫坤・り/Jニー・∴んぷ・′・・lJ・〟隼削・止′〟・木/・\川−′ん・・リヾ′/川■㌻〟 わぁ妙お乃椚♂乃れ5Ⅹ万∼‥Z‘4・∋・トユ7う・Z・6(ゐzzIa−ユ59a),TBzI・ 79.nakpaGYaltshen,Bya7qCbub∫emSゆd7∫dbmpagdbarsionPd∫hhka7V,isbupd7 r〝〟椚ク〟γ∂∫ろ〟ガタ吼淵4:うユ0・ヲ・ト弱4・う・Z(嶽叫9a一ユ77a),TB(ⅠⅠⅠ)巧‘・ 80.SeealsoSapan’sTbubpa宣初野gSdl作払ciaktion卯e5卸‡1hiend,thebeginningof chapter3(p.∼.3−4;fo1・IOa−b),WherehestressestheseparatenessoftheMadhYamaka andMind−OnlYtraditions・ 軋Sapan,β∫ⅠⅠ4−Ⅰ6;SeeSapan’s坤ケわ虜gq〟〟ガ♂那グ妨♂動〝∫血かか椚α魂ques− tionnos.8and9,inthisvolume. 血加ゐrめ〝 粥 82・SeeVasubandhu,Abhidbdrmdko血IVI3C−d(P5∼9Ⅰ,VOl・II5,fol・202b);GoramPa, β∬現p・ユ04(鋸・ⅠIb),etC・ 83.SeeGorampa,D5PLLp.2.05(fol.ⅠIb). 84・SeetheBodbbaiiubb5mLp.Ⅰ38.24−2・7;BodhibhadrabBbd%isatiu5dmu7u(P5362・),VOl. 10わP・Ⅰ68・∼・8;Gorampa,a肝玖p・ユ05(以・1Ib);弧dpagel(Ⅰ夕S5),pp・9タ弧dIOO,n・タ・ 8∼.Fortheselastinterpretations,SeeGorampa,DSPLLp.2,0∼(fo1s.Ⅰ2b−Ⅰ3a). 86.Gorampa,∂勒p.zo6(払1・Ⅰうわ・ 87.The”fourretinues”aremonks,nunS,1aymen,andlaYWOmen(bhik亨u,bhik亨u叫 up豆Saka,andupasika)・ 88.The“FiveFami1ies’’arethoseofthe丘ve’mthえgatasofthemandala. 89.Forthesetopics,SeeGorampa,D5PD,P・206(foLI4a−b)・ 90・Sapan’srepliestoChakLo[SiwaandLowoLots盈Waarein.SKB,VOl・5,TBcatalogue nos.夕4and夕∼. リl.ヽ岬.=−\11≠′てり′/、∴\り〃「.1〃りん/、…dし′∫け′′′′/一t、鮎′佑′、く・川′/鮎‘机Ⅶ′刷小/一‘7川 DiYeCtionsareinSKAvol.5,TBcataloguenos・29and3O,reSPeCtively・ 92.ForapreliminarYSurVeYOf5DomgsumYdbd4yecommentatorialliteraturea鮎r Sapan,SeeD・Jackson(Ⅰ983a),PP.Ⅰ2・−2・3・ 93.ThisaddendumisGorampa’sDSKbK 94.SeeLhalungpa(I986)foratranslationofGampoJenngaTfashiNamgyal㌔fimous work. 9∼.Theactualheadings丘omGorampa’soutlineofAChLirD#rentiation4ibe7’bnc Cbあarenotusedverbatiminsquarebracketsinthetranslationitselfbecause(Ⅰ)theY arecumbersome,and(2)0丘enonlYaPreViousheadingmakesitclearwhatexactlY Sapanisre丘1ting・ ちL し「) =・ 』肋γβそ炉作乃ぬ血乃ゲ妨β乃作βαあ \ Prologue ReverentレIsaLutethefeetoftheNobleMaster・ Thelion,sroaroftheproclamationoftheSugata’steaching strikesfearintoallwildbeastsofinfさriorview Ourownfiithrestsinthatmaster,unequaled, whorightlypracticesinharmony withtheEnlightenedOne’sintent・ SalutingtheftetoftheTもacherofAnimateBeings, ownerofthetreasureofallflawlessvirtues, Ishall,forthefaith鮎1whowishtopractice inaccordwiththeBuddha’swords, explainthedistinctionsthataretobemade amongthethreesetsofvows・ (二) Butastheme[ricalconstruCtionsthatgladdenthelearned aredi伍cultfortheignoranttocomprehend> Isha11putasidemetrification andexplainsothatallmightunderstand・ (ぅ) Ihaveunwaveringfaith intheteachin岳softheEnlightenedOne, butnotinthosewhopractice theBuddha’sDoctrinewrongly・ (4) 59 40 .=∧・∼イ坤′=け∴高り′・ミ/〟,‘//り−・t・rン′′h ListenwhileIdiscussthedi占tinctionstobemade amongthevowsofIndividualLiberation, theconceptlOnOfthebodhisattva’sresoIve, andtheMantrainitiation; theirritesandrespectivedisciplines; theessentialsofthewilltoenlightenment; emptlneSSthathasasitsessencecompassion; secretinstructionsonthetwoprocessesofMantrameditation; GreatSealhndbdmudhi)Gnosis; outerandinnercorrelates; andthesYStemOfthelevelsandpaths・ (∼−7) VbwsofIndividualLiberation Tbotraditionsofvows ofIndividualLiberationexist: oneofDisciples andanotheroftheGreatVthicle. (Ⅰ) [Thedurationofvows] Fromrefugethroughfu11monkhood, aDisciple’svowslastaslongashelives・ TheYarelostatdeath・ (ユ) Theeffさctsofthevows manifestinasubsequentlift[ime. Thevowsofabodhisattva,however, endureevenbeYOnddeath. Howso?Avow,Disciplesmaintain, isnonmental[i.e.,material]andissuesfrombodYandvoice; sinceithasform,thevowisrelinquishedwheneverdeathoccurs・1 0nthispointtheAbhidhLlrmako血alsoteaches: (4) “ThedisciplineofIndividualLiberationisterminated bYrenOunClngthetrainlng,bYdYing,byhavingbecomeahermaphrodite, bYSeVeranCeOftherootsofvirtue,andbYthelapseofnight・”2 Andthisstatementisauthoritative. 4Ⅰ 4ユ h一十・′′・J叩い′′∴伸〃〃/、′左//り−t(…ムヾ Abodhisattva’svow,however,isnonsubstantial becauseitorlglnateSinthemind=/ andsosurvivesaslongasthewillisunimpaired・3 This,indeed,istheimport andofal1theircommentarialtreatises. (6) Thephrase”aslongasonelives,” somesay,referstobodYandmind・4 (7) Butsuchathingwasnot theintendedmeanlngOftheBuddha norwasthattaughtinthetreatisesofthewise・ Ifitwereso,nOdi臨汀enCeWOuldexist betweenthevowsoftheDisciples,andGreatVehicle norcouldthecommonanduncommonrefugesbedividedintotwo; theirritesforconferringthevowswouldalsobethesame, aswouldtheirrulesofdiscipline・ (9) Ifmonkhooddidnotbecomelostevena丘erdeath, itwouldbeimpossibletoendvows bYrenOunClngthetralnlng orbyanYOftheothercauses・ (IO) Concernlngthis,SOmeSaY: “Eventhoughavownotendowed withtheconcept10nOfthewi11toenlightenmentmaYend, avowthatisendowedwiththatconceptlOn couldnotpossiblYbelost・”5 (ⅠⅠ) Inthatcase,thevowsoffu11monkhoodandthelike, whichareendowedwiththeconceptlOnOfthewi11toenlightenment, wouldnotbelostthroughallthecausesofvow−loss, suchasdeath,renOunCingthetraining,OrSeVeranCeOftherootsofvirtue・(Ⅰ2) Andifthatwereso, amonkwouldhavetoobservehisvows evena丘erhehasrenouncedthediscipline, 1esthismonkhoodbecomeimpaired・ (Ⅰう) lパ、さ・!汗′′〟ハん√//・ご・1州∴州 4う Evena丘erdeath,hewouldstillbeamonk: ifrebornasagod,thatwouldmeanitwouldbepossibletobeagod−mOnk・ Orifrebornasahuman,aSaninhnthewould becomeamonkwithouttheneedtoseekordination. (Ⅰ4) 托then,aninfractionweretooccurforhim, hismonasticvowswouldbeimpaired, yetitistaughtthatonewhoseekstohideanimpalrment maYnOtregainhisvows・ (巧) TheVinaYaCanOn,mOreOVer, prohibitsgod−andinfant−mOnks・ (Ⅰ‘) Again,aSthevowsofonedaYOfabstention6 takentogetherwithaconceptlOnOfthatwill wouldlastbeyondthemorrow, onewouldthenbeobliged toobservethevowsofabstentionforever, 1esttheYbecomeimpaired・ Butiftheone.daYVOWOfabstention didcometoanendatthenextdaYbreak, thiswouldcontradictthefurthercontinuance OfvowswhichYOumaintain・ (Ⅰ7) Thusthatpersonwhoteachesthatvowssurvivedeath simply lacks in canonical analysis.

Download PDF sample

A Clear Differentiation of the Three Codes: Essential Distinctions among the Individual Liberation, Great Vehicle, and Tantric Systems by Sakya Pandita Kunga Gyaltshen, Jared Douglas Rhoton


by Joseph
4.1

Rated 4.32 of 5 – based on 44 votes