Verse I.26

Ratnagotravibhāga Root Verse I.26

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Verse I.26 Variations

बोध्यं बोधिस्तदङ्गानि बोधनेति यथाक्रमम्
हेतुरेकं पदं त्रीणि प्रत्ययस्तद्विशुद्धये

bodhyaṃ bodhistadaṅgāni bodhaneti yathākramam
heturekaṃ padaṃ trīṇi pratyayastadviśuddhaye

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

རྟོགས་བྱ་རྟོགས་པ་དེ་ཡི་ནི། །
ཡན་ལག་རྟོགས་པར་བྱེད་ཕྱིར་ཏེ། །
གོ་རིམས་ཇི་བཞིན་གནས་གཅིག་དེ། །
དག་རྒྱུ་གསུམ་ནི་རྐྱེན་ཡིན་ནོ། །

Dege, PHI, 111

As for what is to be awakened, awakening,
Its branches, and what causes awakening, in due order,
One point is the cause and three
Are the conditions for its purity.

When the Clouds Part, Brunnhölzl, 355-356.

所覺菩提法 依菩提分知

菩提分教化 眾生覺菩提
初句為正因 餘三為淨緣
前二自利益 後二利益他

http://cbetaonline.dila.edu.tw/en/T31n1611_p0827c23

L’objet de la réalisation, la réalisation,

Ses attributs et ce qui amène à la réalisation

De ces quatre points, le premier est la cause

De la purification et les trois autres ses conditions.

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

RGVV Commentary on Verse I.26

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

As for what is to be awakened, awakening,

Its branches, and what causes awakening, in due order,

One point is the cause and three

Are the conditions for its purity. I.26

Due to these four topical points comprising everything to be known, the first one is to be regarded as the point of what is to be awakened. Awakening refers to the awakening of that [which is to be awakened]—the second point of awakening. The buddha qualities serve as the branches of awakening—the third point of the branches of awakening. {D88a} It is these very branches of awakening that cause the awakening of others—the fourth point of what causes awakening. Thus, the presentation of the disposition of the three jewels should be understood based on these four points in terms of being the state of a cause and [its three] conditions.

Here, the first one among these four points, due to its being the seed of the supramundane attributes, should be understood as the cause for the arising of the three jewels, which is by virtue of its becoming pure based on one’s personal mental engagement in a proper manner. Thus, "one point is the cause." How is it that the [other] three [points] are conditions? A tathāgata, upon having fully awakened to unsurpassable completely perfect awakening, performs the thirty-two kinds of tathāgata activities through the buddha qualities (such as the ten powers). Thus, by virtue of the voice of someone else [this tathāgata], the [obscured tathāgata heart in certain beings] becomes pure. Based on that, [the latter three points] should be understood as the conditions for the arising of the three jewels. Thus, "three are the conditions."

One should understand that, hereafter, the instruction on the detailed analysis of these four points [will be given] gradually by the remainder of the text.

bodhyaṃ bodhistadaṅgāni bodhaneti yathākramam/

heturekaṃ padaṃ trīṇi pratyayastadviśuddhaye//26//

eṣāṃ khalvapi caturṇāmarthapadānāṃ sarvajñeyasaṃgrahamupādāya prathamaṃ boddhavyapadaṃ draṣṭavyam/ tadanubodho bodhiriti dvitīyaṃ bodhipadam/ bodheraṅgabhūtā buddhaguṇā iti tritīyaṃ bodhyaṅgapadam/ bodhyaṅgaireva bodhanaṃ pareṣāmiti caturtha bodhanāpadam/ itīmāni catvāri padānyadhikṛtya hetupratyayabhāvena ratnatrayagotravyavasthānaṃ veditavyam/

tatraiṣāṃ caturṇāṃ padānāṃ prathamaṃ lokottaradharmavijatvāt pratyātmayoniśomanasikārasaṃniśrayeṇa tadviśuddhimupādāya triratnotpattiheturanugantavyaḥ/ ityevamekaṃ padaṃ hetuḥ/ kathaṃ trīṇi pratyayaḥ/ tathāgato'nuttarāṃ samyaksaṃbodhimabhisaṃbudhya daśabalādibhirbuddhadharmerdvātriśadākāraṃ tathāgatakarma kurvan parato ghoṣasaṃniśrayeṇa tadviśuddhimupādāya triratnotpattipratyayo'nugantavyaḥ/ ityevaṃ trīṇi pratyayaḥ/ ataḥ parameṣāmeva caturṇā padānāmanupūrvamavaśiṣṭena granthena vistaravibhāganirdeśo veditavyaḥ/

偈言

所覺菩提法 依菩提分知 菩提分教化 眾生覺菩提 初句為正因 餘三為淨緣 前二自利益 後二利益他

此偈明何義此四種句總攝一切所知境界此明何義初一句者謂所證法應知以彼證法名為菩提偈言所覺菩提法故第二句菩

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提依菩提分知者以諸佛菩提功德能作佛菩提因故偈言依菩提分知故第三句菩提分教化者以菩提分令他覺故第四句眾生覺菩提者所化眾生覺菩提故此四種句次第不取相依此行故清淨菩提出生三寶應知偈言所覺菩提法依菩提分知菩提分教化眾生覺菩提故以一句因三句緣故如來得阿耨多羅三藐三菩提以得菩提者十力等諸佛如來法三十二種諸佛如來作業依如來業眾生聞聲依彼法故得清淨因緣出生三寶應知是故偈言初句為正因餘三為淨緣故

Other English translations

Obermiller (1931)

The object to be intuited, the intuition,

The distinctive features of the latter,

And the (acts) which bring it about,一

As such respectively (appear the said 4 subjects),

One as the cause of purification and the other 3 as its conditions.—

Takasaki (1966)

The object to be enlightened, the Enlightenment,

The attributes of the enlightenment,

The act to instruct the enlightenment;

[Of these four], respectively,

One subject signifies the cause,

[The remaining] three are the conditions

For the purification of the former.

Fuchs (2000)

Constituting what must be realized, realization,

its attributes, and the means to bring it about,

accordingly the first is the cause to be purified

and the [latter] three points are the conditions.

Textual sources

Commentaries on this verse

Academic notes

bīja - A seed, commonly used figuratively in the sense of something which has the potential to develop or grow, and likewise as the basic cause for this development or growth. Skt. बीज Tib. ས་བོན་ Ch. 無漏種