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Tathāgatagarbhasūtra

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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Tathāgatagarbhasūtra
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionInvocation
Click to Expand/Collapse Option0 Nidāna
Click to Expand/Collapse Option1. The simile of a tathāgata in a lotus
Click to Expand/Collapse Option2. The simile of honey shielded by bees
Click to Expand/Collapse Option3. The simile of kernels enclosed by husks
Click to Expand/Collapse Option4. The simile of a gold nugget in excrement
Click to Expand/Collapse Option5. The simile of a hidden treasure beneath the house of some poor person
Click to Expand/Collapse Option6. The simile of a sprout in the seed
Click to Expand/Collapse Option7. The simile of a tathāgata image wrapped in rotten rags
Click to Expand/Collapse Option8. The simile of the future universal emperor in the womb of a poor, depressed woman
Click to Expand/Collapse Option9. The simile of golden figures within burned clay molds
Click to Expand/Collapse Option10. Merit from propagating the TGS
Click to Expand/Collapse Option11. The story of *Sadāpramuktaraśmi and *Anantaraśmi
Click to Expand/Collapse Option12. Ānanda questions the Buddha about the length of time till perfection
Click to Expand/Collapse Option13. Colophon
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Tib: Zimmermann (2002) 5A
rigs kyi bu dag gźan yaṅ ’di lta ste dper na | dbul po źig gi khyim gyi naṅ gi mdzod kyi ’og gi sa la gter chen po dbyig daṅ gser gyis rab tu gaṅ ba | mdzod kyi tshad tsam źig mi bdun srid kyi sas yog pa’i ’og na yod la || gter chen po de mi dbul po de la ’di skad du | kye mi ṅa ni gter chen po ste | sas yog ciṅ ’dug go źes ni mi smra ste | ’di lta ste | gter chen po ni sems kyi ṅo bo ñid kyis sems can ma yin pa’o || mi dbul po khyim gyi bdag po de ni dbul ba’i sems kyis rjes su sems śiṅ de ñid kyi steṅ na rnam par rgyu yaṅ | sa’i ’og na gter chen po yod pa de ma thos mi śes ma mthoṅ ṅo || rigs kyi bu dag de bźin du sems can thams cad kyi mṅon par źen pa’i yid la byed pa khyim lta bur gyur pa’i ’og na | de bźin gśegs pa’i sñiṅ po’i stobs daṅ | mi ’jigs pa daṅ | ma ’dres pa daṅ | saṅs rgyas kyi chos thams cad kyi mdzod kyi gter chen po yod kyaṅ | sems can de dag gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg pa la chags pas sdug bsṅal bas ’khor ba na ’khor te | chos kyi gter chen po de ma thos pas thob par ma gyur ciṅ yoṅs su sbyaṅ ba’i phyir brtson par yaṅ mi byed do ||
Tib: Zimmermann (2002), Bathang version
rigs kyi bu gźan yaṅ ’di lta ste : dper na : dbus pa’i khyim kyis naṅ re lto’i ’og gis sa gser chen po ’khor rgyaṅ grags kyi tshad nor daṅ : gser gyis yoṅsu gaṅ ba skye ba bdun srid kyi ’og na : sa g-yo ciṅ ’dug ces smra’o : kyaṅ ’di lta ste : dper gter chen po de la yid med de : ṅobo ñid kyis seṁs can ma yin pa na : gter chen po de skyes bu dbus po de la : kye skyes bu ṅa gter chen po ’og na : sas yog ciṅ ’dug kyaṅ ces smra’o : skyes bu dbus po khyim kyi bdag po de seṁs can dbus po rjesu seṁs śiṅ : ṅa’i staṅ na ’gro yaṅ gter chen po sa la : ’dug pa des : ma thos mi śes mi gtoṅ ṅo : rigs kyi bu de ltar ’di bźin seṁs can thaṁs cad de bźin gśegs pa’i yeśes daṅ : stobs daṅ : mi ’jig pa daṅ : saṅs rgyas kyi chos ma ’dres pa mdzod || gter chen po bźin gyur te : gnas so : seṁs de dag gzugs daṅ : sgra daṅ : dri daṅ : ro daṅ : reg pa la sa chags pa’i phyir : sdug bsṅal bas ’khor ba ’khor yaṅ ma thos pa’i phyir : de dag gi chos kyi gter chen po rñed par mi ’gyuro : yoṅsu sbyaṅs pa daṅ : nan tan du byed par mi ’gyuro :
Chi: 佛陀跋陀, T.666 458b10-14
復次善男子。譬如貧家有珍寶藏。寶不能言我在於此。既不自知又無語者。不能開發此珍寶藏。一切衆生亦復如是。如來知見力無所畏。大法寶藏在其身内。不聞不知耽惑五欲。輪轉生死受苦無量。
Chi: 不空, T.667 462c15-24
復次善男子譬如貧窮丈夫。宅内地中有大伏藏。縱廣正等一倶盧舍。滿中盛金。其金下深七丈大量。以地覆故。其大金藏曾不有言語。彼丈夫丈夫我在於此名大伏藏。彼貧丈夫心懷窮匱。愁憂苦惱日夜思惟。於上往來。都不知覺。不聞不見彼大伏藏在於地中。如是如是善男子一切有情住於執取作意舍中。而有如來智慧。力無所畏諸佛法藏。於色聲香味觸耽著受苦。由此不聞大法寶藏。況有所獲。若滅彼五欲則得清淨」
Eng: Zimmermann (2002)
“Sons of good family, again it is as if in the earth beneath a storeroom in the house of some poor person, under a covering of earth seven fathoms (puruṣa) deep there were a great treasure, full of money and gold, [of the same] volume as the storeroom. But the great treasure—not being, of course, a sentient being, given [its lack of] a mental essence—[could] not say to the poor [man]:
‘O man, I am a great treasure, but [I am] buried [here], covered under earth.’
[In his] mind the poor man, the owner of the house, would consider [himself] poor, and even though [he] walked up and down directly above the [treasure], he [could] not hear of, know of, or perceive the existence of the great treasure beneath the earth.
Sons of good family, in the same way, [in] all sentient beings, beneath the[ir] thinking, [which is based on] clinging (abhiniveśamanasikāra)—[and] analogously to the house—there is [also] a great treasure, [namely] the treasury of the essence of a tathāgata (tathāgatagarbha), [including the ten] powers ([daśa] balāni), [the four kinds of] self-assurance ([catvāri] vaiśāradyāni), [the eighteen] specific [qualities of a buddha] ([aṣṭādaśa-] āveṇika[-buddhadharmāḥ]), and all [other] qualities of a buddha.
And yet sentient beings cling to color and shape (rūpa), sound (śabda), odor (gandha), flavor (rasa) and tangible objects (spraṣṭavya), and therefore wander in saṃsāra, [caught in] suffering (duḥkhena). And as a result of not having heard of that great treasure of [buddha] qualities [within themselves, they] in no way apply [themselves] to taking possession [of it] and to purifying [it].”
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