Verse I.17

Ratnagotravibhāga Root Verse I.17

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Verse I.17 Variations

इत्येवं योऽवबोधस्तत्प्रत्यात्मज्ञानदर्शनम्
तच्छुद्धिरमले धातावसङ्गाप्रतिघा ततः

ityevaṃ yo'vabodhastatpratyātmajñānadarśanam
tacchuddhiramale dhātāvasaṅgāpratighā tataḥ

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

།དེ་ལྟར་རྟོགས་པ་གང་ཡིན་དེ།
།སོ་སོ་རང་ཤེས་མཐོང་བ་ཉིད།
།དྲི་མེད་དབྱིངས་ལ་ཆགས་མེད་དང་།
།ཐོགས་མེད་ཕྱིར་དེ་དག་པ་ཡིན།

Dege, PHI, 110

Such a realization is the vision
Of one’s own personal wisdom.
It is pure in the stainless basic element
Because it lacks attachment and lacks obstruction.

When the Clouds Part, Brunnhölzl, 347.

Cette réalisation est la vision

Que chacun connaît par soi-même. Elle est pure parce que, dans l’immensité immaculée, Il n’y a pas d’attachement ni d’obstacles

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

RGVV Commentary on Verse I.17

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Full Tibetan Commentary
Full English Commentary
Full Sanskrit Commentary
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Such a realization is the vision

Of one’s own personal wisdom.

It is pure in the stainless basic element

Because it lacks attachment and lacks obstruction. I.17

Thus, in this way, by virtue of [the wisdoms of the tathāgata heart as] being suchness and [as] being variety, the realization of the supramundane path is meant to be the vision of the [mahāyāna] noble ones’ own personal supramundane wisdom, which is not in common with others. In brief, compared to the visions of any other limited [kinds of] wisdom, it is described as being utterly pure for two reasons. For which two [reasons is this]? [It is so] because [this wisdom] lacks attachment and because it lacks obstruction. Here, by virtue of [its knowing the tathāgata heart as] being suchness, [this wisdom] has the naturally pure basic element of sentient beings as its object. {D83a} Therefore, it lacks attachment. By virtue of [its knowing the tathāgata heart as] being variety, it has limitless knowable entities as its objects. Therefore, it lacks obstruction.

ityevaṃ yo'vabodhastatpratyātmajñānadarśanam/

tacchuddhiramale dhātāvasaṅgāpratighā tataḥ//17//

ityevamanena prakāreṇa yathāvadbhāvikatayā ca yāvadbhāvikatayā ca yo lokottaramārgāvabodhastadāryāṇāṃ pratyātmamananyasādhāraṇaṃ lokottarajñānadarśanamabhipretam/ tacca samāsato dvābhyāṃ kāraṇābhyāmitaprādeśikajñānadarśanamupanidhāya suviśuddhirityucyate/ katamābhyāṃ dvābhyām/ asaṅgatvādapratihatatvācca/ tatra yathāvadbhāvikatayā sattvadhātuprakṛtiviśuddhaviṣayatvādasaṅgam yāvadbhāvikatayānantejñeyavastuviṣayatvādapratihatam/

無閡者謂遍修行以如實知無如是內身自覺知彼無漏法界無障無閡依於二法一者如實修行二者遍修行此明何義謂出世間如實內證真如法智不共二乘凡夫人等應知此明何義菩薩摩訶薩出世間清淨證智略說有二種勝聲聞辟支佛證智何等為二一者無障二者無礙無障者謂如實修行見諸眾生自性清淨境界故名無障無閡者謂遍修行以如實知無邊境界故名無閡

Other English translations

Obermiller (1931)

Thus, the intuition (of the Bodhisattvas)

Is their, direct Transcendental Introspection.

It is perfectly pure, being free from attachment

Within the plane of the Immaculate Absolute,

And completely free from all impediments.—

Takasaki (1966)

Thus, what is called 'understanding in such a way',

That is the perception by one's own wisdom.

It is pure in the Immaculate Sphere,

Because it is free from attachment and has no hindrance.

Fuchs (2000)

Such realization is the vision of wisdom

that is self-aware. This wisdom is pure,

since it [sees] the undefiled expanse,

free from attachment and obstruction.

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