Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

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23. Pratītyasamutpāda gaganagañjaparipṛcchā, volume 3 Son of good family, how does the bodhisatva become skilled in knowing the entrance into the dependent origination (pratītyasamutpādapraveśajñanakuśala), and become free from two extreme views (sarvāntadvayadṛṣṭivivarjita)? . Son of good family, the bodhisatva should think like this (iha bodhisatvasyaivaṃ bhavati): that on which there is dependence, that is nothing in particular (yat pratītya tat kiṃcin nāsti); that on which there is dependence, that is inexistent (yat pratītya so ’bhāvaḥ); that on which there is dependence, that is not being established in reality (yat pratītya tad apariniṣpannam); that on which there is dependent origination, that is impermanence, suffering, selflessness and quiescence (yat pratītyasaṃutpannaṃ tad anityaduḥkhānātmaśāntam); in the dependent origination, there is no self, no being, no life-principle, no life-sustaining principle, no spirit, no personality, no human being, no man (na satvajīvapoṣapuruṣapudgalamanujamānava); in the dependent origination there is no attainment (samudgama); in the dependent origination there is nothing, and it is effortless (avyāyāma), empty (śūnya), no distinguishing mark (animitta), transcendent (viveka), no activity (apracāra), no discursive thinking (aprapañca), and thus beyond discursive thinking (niṣprapañca). Thus origination (jāti) is just the arising of the dharma, and cessation (nirodha) is also the ceasing of the dharma. Therefore it is said that there is no self, being, life-principle, life-sustaining principle, spirit, personality, human being, or man (satvajīvapoṣapuruṣapudgalamanujamānava); In the dharmas which are dependently originated there is no true origination (jāti) and there is no owner (svāmika). Because of that, all dharmas are like grass, trees, walls, paths, and reflections (tṛṇakāśṭhakuḍyamārgapratibhāsasadṛśa). Just as there is nothing that produces external things when they are originated, and there is nothing that ceases external things when they cease, just so, there is nothing that produces internal things when they are originated, and there is nothing that ceases internal things when they cease; But rather, when conditions (pratyaya) exist they will arise, and when conditions are completely exhausted they will be destroyed.” If you understand this knowledge in that way, you will overcome any extreme view (sarvāntadṛṣṭi). What then are extreme views (antadṛṣṭi)? ‘Extreme (anta)’ means discontinuity (uccheda) and continuity (nitya), and that which is not originated and ceased is beyond discontinuity and continuity and thus pure, and therefore it is purified when concerned with any extreme view (sarvāntadṛṣṭi). In that way, son of good family, the bodhisatva becomes skilled in knowing the entrance into the dependent origination (pratītyasamutpādapraveśajñanakuśala) and free from any extreme view (sarvāntadṛṣṭi).

善男子。云何菩薩於十二因縁善得勝智方便。離二邊諸見者。若菩薩知一切縁生法。屬他所攝。屬因屬縁。屬和合。屬所由。所謂諸法皆從境界縁生。各有所因各有所依。諸法各各九相分別。譬如外諸藥草叢林及諸樹木等。皆無諸根。無記無知。依諸大故便得増長。各各無相分別。内有諸法亦復如是。依造業増長一切諸法。無我人衆生壽命。亦無作者受者。諸法生時無能生者。滅時無能滅者。菩薩作是念言。是諸縁生法各無自性。無自性者他不能生。所因亦無性。所縁亦無性。無自性者則無他性。若法無自性他性者則無生。無能生未生。不可生已。生亦不生。若未生非未生。不生者則究竟無生無能生。是故一切諸法皆無生無起。但以名字故。假名從因縁生。所以者何。若法有生性者。則當有滅則是斷見。若無滅者即有常見。離斷常見故。當知一切諸法皆無有生。是爲菩薩於十二因縁。善得勝智方便。離二邊諸見。

善男子云何菩薩。入縁起善巧智遠離一切邊見。善男子縁起者無所縁是縁起。無事無成就是縁起。無常苦無我寂靜是縁起。無我無有情無命者無養育。無補特伽羅無人無儒童是縁起。無生無起是縁起。無所有無功用空無相寂靜無所行無戲論。是故名無戲論法如是生是爲生。如是滅是爲滅。復次無我無有情無壽命無養育。無補特伽羅無人無儒童。則無有法可爲縁生。於彼無我主宰名故。譬如草木牆壁影像。一切諸法亦復如是。如外諸法之所生時。生無所有。滅時滅無所有。内法亦爾。生時生無所有。滅時滅無所有。除縁起法無實所生。闕縁無滅。如是相應則一切邊見悉皆離也。云何邊見。邊見者名斷名常。生時不生壞時不壞。無生無壞於斷常邊自然清淨。自清淨故於諸邊見皆得清淨。善男子是爲菩薩入縁起善巧智遠離邊見。

’phags pa nam mkha’ mdzod kyis źus pa | bam po gsum pa | rigs (4) kyi bu de la ji ltar na byaṅ chub sems dpa’ rten ciṅ ’brel par ’byuṅ ba la jug pa’i śes pa la mkhas te | mtha’ gñis su lta ba thams cad daṅ bral ba yin źe na rigs kyi bu ’di la byaṅ chub sems dpa’ ’di sñam du sems te | gaṅ rten pa de ni ci yaṅ ma yin pa | gaṅ (5) rten pa de ni dṅos po med pa | gaṅ rten pa de ni yoṅs su ma grub pa | gaṅ rten ciṅ ’brel par ’byuṅ ba de ni mi rtag pa | sdug bsṅal pa bdag med pa | źi ba | gaṅ rten ba de la ni bdag med | sems can med | srog med | gso ba med | skyes bu med | gaṅ zag med | (6) śed las skyes med | śed bu med | gaṅ rten pa de la ni yaṅ dag par ’byuṅ ba gaṅ yaṅ med | gaṅ rten pa de la ni ci yaṅ med pa | rtsol ba med pa | stoṅ pa | mtshan ma med pa | dben pa | rgyu ba med pa | ma spros pa | spros pa med pa ste | de’i phyir skye ba ni chos kho na skye | ’gag (7) pa ni chos kho na ’gag ste | ’di la bdag gam | sems can nam | srog gam | gso ba’am | skyes bu’am | gaṅ zag gam | śed las skyes sam | śed bu med ces bya’o || chos gaṅ dag rten ciṅ ’brel bar ’byuṅ ba de dag la ni skye ba ci yaṅ med ciṅ bdag po med de | de’i (271a1) phyir chos thams cad ni rtswa daṅ | śiṅ daṅ | rtsig pa daṅ | lam daṅ | mig yor lta bu źes bya ste | ji ltar phyi rol gyi dṅos po rnams skye ba na skyed par byed pa med | ’gag pa na yaṅ ’gog par byed pa med pa de bźin du naṅ gi chos rnams skye ba na yaṅ skyed par byed pa (2) med | ’gag pa na yaṅ ’gog bar byed pa med de | gźan du na rkyen rnams yod na ’byuṅ gi rkyen ma tshaṅ na ’gog go sñam du sems te | de ltar na śes pa la sbyor ba ni mthar lta ba thams cad rab tu spoṅ ṅo || de la mthar lta ba gaṅ źe na | mtha’ źes bya ba ni chad pa daṅ rtag pa ste | gaṅ de (3) mi skyed ciṅ rnam par mi ’jig pa ni chad pa daṅ rtag pa daṅ bral ba ste | de’i phyir dag pas na mthar lta ba thams cad rnam par dag pa ste | rigs kyi bu de ltar na byaṅ chub sems dpa’ rten ciṅ ’brel bar ’byuṅ ba la ’jug pa’i śes pa la mkhas te | mthar lta ba thams cad daṅ bral (4) ba yin no ||

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