Verse I.119

From Buddha-Nature
Ratnagotravibhāga Root Verse I.119

Verse I.119 Variations

नानाविधक्लेशमलोपगूढ-
मसङ्गचक्षुः सुगतात्मभावम्
विलोक्य तिर्यक्ष्वपि अद्विमुक्तिं
प्रत्यभ्युपायं विदधाति तद्वत्
nānāvidhakleśamalopagūḍha-
masaṅgacakṣuḥ sugatātmabhāvam
vilokya tiryakṣvapi advimuktiṃ
pratyabhyupāyaṃ vidadhāti tadvat
E. H. Johnston as input by the University of the West.[1]
།ཐོགས་མེད་སྤྱན་མངའ་རྣམ་པ་སྣ་ཚོགས་ཀྱི།
།ཉོན་མོངས་ཀྱིས་གཏུམས་བདེ་གཤེགས་དངོས་པོ་ཉིད།
།དུད་འགྲོ་ལ་ཡང་གཟིགས་ནས་དེ་བཞིན་དེ།
།ཐར་པར་བྱ་བའི་དོན་དུ་ཐབས་སྟོན་མཛོད།
Dege, PHI, 119
Similarly, the one with unimpeded vision sees the body of a sugata
Concealed by the stains of various kinds of afflictions
Even in animals and demonstrates
The means for its liberation.
When the Clouds Part, Brunnhölzl, 398 [2]
De même, celui dont rien ne bloque la vision et qui voit,

Chez les animaux aussi, la substance d’un bouddha Enveloppée dans toute la variété des affections, Montrera les moyens de l’en délivrer.

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

RGVV Commentary on Verse I.119

Tibetan
English
Sanskrit
Chinese

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

།ཉོན་མོངས་པ་ནི་གོས་ཧྲུལ་པོ་དང་འདྲ་ལ། དེ་བཞིན་གཤེགས་པའི་ཁམས་ནི་རིན་པོ་ཆེའི་སྐུ་ལྟ་བུ་སྟེ། ཇི་ལྟར་རིན་ཆེན་ལས་བྱས་རྒྱལ་བའི་གཟུགས། །གོས་{br}ཧྲུལ་དྲི་ངན་གྱིས་ནི་གཏུམས་གྱུར་པ། །ལམ་གནས་ལྷ་ཡིས་མཐོང་ནས་གྲོལ་བྱའི་ཕྱིར། །ལམ་གནས་དོན་དེ་དེ་ལ་སྨྲ་བ་ལྟར། །དེ་བཞིན་ཐོགས་མེད་རྣམ་པ་སྣ་ཚོགས་ཀྱི། །ཉོན་མོངས་ཀྱིས་གཏུམས་བདེ་གཤེགས་དངོས་པོ་ཉིད། །དུད་འགྲོ་ལ་ཡང་གཟིགས་ནས་དེ་བཞིན་ཏེ། །{br}ཐར་པར་བྱ་བའི་དོན་དུ་ཐབས་སྟོན་མཛད། །ཇི་ལྟར་རིན་ཆེན་རང་བཞིན་དེ་བཞིན་གཤེགས་སྐུ་དྲི་ངན་གོས་གཏུམས་པ། །ལམ་གནས་ལྷ་ཡི་མིག་གིས་མཐོང་ནས་མཐར་ཕྱིན་མི་ལ་སྟོན་པ་ལྟར། །དེ་བཞིན་ཉོན་མོངས་གོས་ཧྲུལ་གྱིས་གཏུམས་འཁོར་བའི་ལམ་ན་གནས་པའི་ཁམས། །{br}དུད་འགྲོ་ལ་ཡང་གཟིགས་ནས་ཐར་པར་བྱ་ཕྱིར་རྒྱལ་བས་ཆོས་སྟོན་ཏོ།

Other English translations

Obermiller (1931) [6]
In a like way the Buddha perceives his own Essence
As it exists even in animals.
Covered by the various forms of defilement which are beginningless,
And, in order to release it, shows the means (of deliverance).
Takasaki (1966) [7]
Similarly, the One who has eyes of no obstacle
Perceives, even among those in the world of animals,
The nature of the Buddha concealed by the stains of various kinds of Defilements,
And, for the sake of its liberation [from Defilements],
Provides the means [of deliverance].
Fuchs (2000) [8]
Likewise, being possessed of unhindered vision
[the Buddha] sees the substance of the Sugata
wrapped in the multitude of the mental poisons,
even in animals, and teaches the means to free it.

Textual sources

Commentaries on this verse

Academic notes

  1. Digital Sanskrit Buddhist Canon Unicode Input
  2. 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.
  3. In the Tathāgatagarbhasūtra, a man traveling on a dangerous path would wrap his golden buddha statue in a tattered garment to hide it from the sight of robbers, but then the statue in that garment would fall by the roadside until someone with the divine eye picked it up and paid homage to it.
  4. Skt. ātmabhāvam, DP dngos po nyid. As mentioned above, in the Tathāgatagarbhasūtra (D258, fol. 253a.1–2), the Buddha says that a tathāgata’s body like his own dwells in all sentient beings, even in animals.
  5. I follow MA tiryakṣv apy avalokya (confirmed by DP dud ’gro la yang gzigs nas) against J tiryakṣu vyavalokya.
  6. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  7. 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.
  8. 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.
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