Verse I.15

Ratnagotravibhāga Root Verse I.15

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Verse I.15 Variations

यथावत्तज्जगच्छन्तधर्मतावगमात् स च
प्रकृतेः परिशुद्धत्वात् क्लेशस्यादिक्षयेक्षणात्

yathāvattajjagacchantadharmatāvagamāt sa ca
prakṛteḥ pariśuddhatvāt kleśasyādikṣayekṣaṇāt

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

།འགྲོ་བ་ཞི་བའི་ཆོས་ཉིད་དུ།
།རྟོགས་ཕྱིར་ཇི་ལྟ་ཉིད་དེ་ཡང་།
།རང་བཞིན་གྱིས་ནི་ཡོངས་དག་ཕྱིར།
།ཉོན་མོངས་གདོད་ནས་ཟད་ཕྱིར་རོ།

Dege, PHI, 110

[The wisdom of] suchness by virtue of
Realizing the world’s true nature of peace
Is due to the natural complete purity [of the mind]
And due to seeing the primordial termination of the afflictions.

When the Clouds Part, Brunnhölzl, 345.

Avec la réalisation de la vraie nature

Paisible des êtres, ils [connaissent] l’essence des choses. La nature [de l’esprit] étant totalement pure, Les affections y sont épuisées dès l’origine.

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

RGVV Commentary on Verse I.15

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

[The wisdom of] suchness by virtue of

Realizing the world’s true nature of peace

Is due to the natural complete purity [of the mind]

And due to seeing the primordial termination of the afflictions. I.15

Here, [the wisdom of knowing the tathāgata heart as] being suchness should be understood by virtue of realizing, just as it is, the endpoint of the identitylessness of the whole world that is referred to as "persons and phenomena." This is the realization in terms of the principle that persons and phenomena, by virtue of their nature of being absolutely and primordially at peace, are not annihilated. {P83b} In brief, [this realization] arises from two causes—through seeing that mind is naturally luminous and through seeing that its proximate afflictions are primordially terminated and ceased.

Now, {J15} these two [factors]—"mind’s natural luminosity" and "its [concomitant] proximate afflictions"—in relation to the uncontaminated basic element are extremely difficult to understand. For both sound and unsound minds [always] occur alone, without [one of them ever] being associated with the other one. Therefore, [the Śrīmālādevīsūtra] says:

Bhagavan, the sound mind is momentary. It is not afflicted by the afflictions. The unsound mind is [also] momentary. Even this [unsound] mind is not afflicted by the afflictions. Bhagavan, the afflictions do not touch the mind, {D82b} nor does the mind [touch] the afflictions. So how, Bhagavan, does the mind, which has this nature of being untouchable [by the afflictions], still become afflicted by darkness? Bhagavan, there is proximate affliction and there is the mind that is proximately afflicted. Still, Bhagavan, the meaning of naturally pure mind’s being afflicted is difficult to understand.

Thus, the instruction on the meaning of [the above passage] "being suchness . . . difficult to understand" should be understood in detail according to the sūtra.

yathāvattajjagacchantadharmatāvagamāt sa ca/

prakṛteḥ pariśuddhatvāt kleśasyādikṣayekṣaṇāt//15//

tatra yathāvadbhāvikatā kṛtsnasya pudgaladharmākhyasya jagato yathāvannairātmyakoṭerava gamādveditavyā/ sa cāyamavagamo'tyantādiśāntasvabhāvatayā pudgaladharmāvināśayogena samāsato dvābhyāṃ kāraṇābhyāmutpadyate/ prakṛtiprabhāsvaratādarśanācca cittasyādikṣayanirodhadarśanācca tadupakleśasya/ tatra yā cittasya prakṛtiprabhāsvaratā yaśca tadupakleśa ityetad dvayamanāsravai dhātau kuśalākuśalayościttayorekecaratvād dvitīyacittānabhisaṃdhānayogena paramaduṣprativedhyam/ ata āha/ kṣaṇikuṃ bhagavan kuśalaṃ cittam/ na kleśaiḥ saṃkliśyate/ kṣaṇikamakuśalaṃ cittam/ na saṃkliṣṭameva taccittaṃ kleśaiḥ/ na bhagavan kleśāstaccittaṃ spṛśanti/ kathamatra bhagavannasparśanadharmi cittaṃ tamaḥkliṣṭaṃ bhavati/ asti ca bhagavannupakleśaḥ/ astyupakliṣṭaṃ cittam/ atha ca punarbhagavan prakṛtipariśuddhasya cittasyopakleśārtho duṣprativedhyaḥ/ iti vistareṇa yathāvadbhāvikatāmārabhya duṣpratividhārthanirdeśo yathāsūtramanugantavyaḥ/

此偈明何義偈言

如實見眾生 寂靜真法身 以見性本淨 煩惱本來無

此偈明何義以如實見本際以來我空法空應知偈言正覺正知者見一切眾生清淨無有我寂靜真實際故又彼如實知無始世來本際寂靜無我無法非滅煩惱證時始有此明何義此見自性清淨法身略說有二種法何等為二一者見性本來自性清淨二者見諸煩惱本來寂滅偈言以能知於彼自性清淨心見煩惱無實故離諸煩惱故又自性清淨心本來清淨又本來常為煩惱所染此二種法於彼無漏真如法界中善心不善心俱更無第三心如是義者難可覺知是故聖者勝鬘經言世尊剎尼迦善心非煩惱所染剎尼迦不善心亦非煩惱所染煩惱不觸心心不觸煩惱云何不觸法而能得染心世尊然有煩惱有煩惱染心自性清淨心而有染者難

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可了

Other English translations

Obermiller (1931)

As they know the quiescent nature of all that exists

They have the intuition of the Absolute Truth,

This owing to (their knowledge) of the pure nature (of the Spirit),

And of the essential nullity of the defiling forces.

Takasaki (1966)

Their manner [of perception] is ' as it is ',

Because they have understood the quiescent nature of the world,

And this [understanding] is caused by

The purity [of the innate mind] and

Their perception of the defilement as being destroyed from the outset.

Fuchs (2000)

Realizing beings in their state of peace

[the noble ones] know correctly,

for [the mind] is by nature utterly pure

and the poisons were always exhausted.

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