Verse I.13

From Buddha-Nature

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Ratnagotravibhāga Root Verse I.13

Verse I.13 Variations

ये सम्यक् प्रतिविध्य सर्वजगतो नैरात्म्यकोटिं शिवां
तच्चित्तप्रकृतिप्रभास्वरतया क्लेशास्वभावेक्षणात्
सर्वत्रानुगतामनावृतधियः पश्यन्ति संबुद्धतां
तेभ्यः सत्त्वविशुद्‍ध्यनन्तविषयज्ञानेक्षणेभ्यो नमः
ye samyak pratividhya sarvajagato nairātmyakoṭiṃ śivāṃ
taccittaprakṛtiprabhāsvaratayā kleśāsvabhāvekṣaṇāt
sarvatrānugatāmanāvṛtadhiyaḥ paśyanti saṃbuddhatāṃ
tebhyaḥ sattvaviśuddhyanantaviṣayajñānekṣaṇebhyo namaḥ
E. H. Johnston as input by the University of the West.[1]
སེམས་དེ་རང་བཞིན་འོད་གསལ་བས་ན་ཉོན་མོངས་ངོ་བོ་མེད་གཟིགས་པས། །
གང་དག་འགྲོ་ཀུན་བདག་མེད་མཐའ་ཞི་ཡང་དག་རྟོགས་ནས་ཐམས་ཅད་ལ། །
རྫོགས་པའི་སངས་རྒྱས་རྗེས་ཞུགས་གཟིགས་པ་སྒྲིབ་པ་མེད་པའི་བློ་མངའ་བ། །
སེམས་ཅན་རྣམ་དག་མཐའ་ཡས་ཡུལ་ཅན་ཡེ་ཤེས་གཟིགས་མངའ་དེ་ལ་འདུད། །
They perfectly realize that the endpoint of the identitylessness of the entire world is peace
Because they see that, by virtue of the natural luminosity of the minds in this [world], the afflictions are without nature.
I pay homage to those who see that perfect buddhahood is all-pervading, whose intelligence is unobscured,
And whose wisdom vision has the purity and infinitude of beings as its objects.
正覺正知者 見一切眾生

清淨無有我 寂靜真實際
以能知於彼 自性清淨心
見煩惱無實 故離諸煩惱
無障淨智者 如實見眾生
自性清淨性 佛法僧境界
無閡淨智眼 見諸眾生性
遍無量境界 故我今敬禮

Comme l’esprit est par nature luminosité, ils voient
que les affections n’ont pas d’essence,
Si bien qu’ils réalisent correctement la paix,
l’inexistence ultime du soi de tous les êtres.
À ceux qui voient la présence en tous de la bouddhéité parfaite
car ils ont une intelligence libre de voiles ;
À ceux dont la vision de sagesse a pour objet
la pureté et l’infinité des êtres, je rends hommage.

RGVV Commentary on Verse I.13

།ཐེག་པ་ཆེན་པོའི་{br}ཆོས་དཀོན་མཆོག་དེ་ལས་ཕྱིར་མི་ལྡོག་པའི་བྱང་ཆུབ་སེམས་དཔའི་ཚོགས་རིན་པོ་ཆེ་འབྱུང་བས་དེའི་རྗེས་ཐོགས་སུ་དེའི་དབང་དུ་བྱས་ནས་ཚིགས་སུ་བཅད་པ། སེམས་དེ་རང་བཞིན་འོད་གསལ་བས་ན་ཉོན་མོངས་ངོ་བོ་མེད་གཟིགས་པས། །གང་དག་འགྲོ་ཀུན་བདག་མེད་

མཐའ་ཞི་ཡང་དག་རྟོགས་ནས་ཐམས་ཅད་ལ། །རྫོགས་པའི་སངས་རྒྱས་རྗེས་ཞུགས་གཟིགས་པ་སྒྲིབ་པ་མེད་པའི་བློ་མངའ་བ། །སེམས་ཅན་རྣམ་དག་མཐའ་ཡས་ཡུལ་ཅན་ཡེ་ཤེས་གཟིགས་མངའ་དེ་ལ་འདུད།

Other English translations[edit]

Obermiller (1931) [4]
I bow before those who perceive the pure, radiant essence of
the Spirit and the nullity of all defilement,
Who, knowing the background of the unreality of all that exists,
(the Absolute in its) quiescent nature,
Perceive in all living beings the reflex of the Supreme Buddha,
The powerful minds free from Obscuration and endowed with
the sight of Divine Wisdom,
The object of which is the immaculate and infinite essence of all that lives.
Takasaki (1966) [5]
I bow before those who, having understood perfectly
The extremity of non-substantiality of all the worlds as quiescent,
Because of their perception of the unreality of defilements
Through the brightness of the innate pure mind of all the world,
Perceive the Buddhahood penetrating everywhere;
Those whose intellect is unobscured,
And whose eye of Wisdom has its objects
In the pureness and infinitude of the living beings.
Fuchs (2000) [6]
This mind being by nature clear light, they have seen the poisons to
be essenceless
and therefore truly realize [the nature of] every being as peace, the
ultimate non-existence of a self. They perceive that the Perfect
Buddha pervades them all.
They possess the understanding that is free from the veils. Thus
seeing that beings are utterly pure and that [this purity pervades]
their limitless number,
they are endowed with the vision of primordial wisdom. I bow
down to this [Sangha].

Textual sources[edit]

Commentaries on this verse[edit]

Academic notes[edit]

  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 general, "irreversible bodhisattvas"consist of those bodhisattvas on the paths of preparation, seeing, and familiarization who exhibit specific signs of irreversibility according to their faculties (those who show signs of irreversibility already on their path of preparation are of highest faculties, those who show such signs on the path of seeing are of medium faculties, and those who show these signs on the eighth bhūmi are of lowest faculties). These faculties and their respective signs are discussed in detail in the eighth point ("the signs of irreversible learners") of the fourth topic ("the complete training in all aspects") of the Abhisamayālaṃkāra (IV.38–59). Here, as can be seen from RGVV’s explanation in the text below and CMW (462), "irreversible bodhisattvas" (as well as "the level of irreversibility") refers to bodhisattvas on the path of seeing and above. YDC (259) says that "irreversible"here refers primarily to bodhisattvas on the eighth bhūmi and above.
  4. Obermiller, E. "The Sublime Science of the Great Vehicle to Salvation Being a Manual of Buddhist Monism." Acta Orientalia IX (1931), pp. 81-306.
  5. 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.
  6. 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.