Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

Then, they are accomplished by means of the following twenty-four preparations (parikarma). What are the twenty-four? To wit, he becomes one who has quick eloquence since he does not violate the teacher’s words (guruvacanānavamardanatayā kṣiprapratibhāno bhāvati); he becomes one who has ready eloquence since he is not disturbed when somebody says “come here” or “go away” (gacchetyāgacchetyacalitatayā śighrapratibhāno bhavati); he becomes one who has unhindered eloquence since he is not attached to any vice (sarvakleśāsakta apratihatapratibhāno bhāvati); he becomes one who has uninterrupted eloquence since he is not attached to anything in particular (atanmayavihāritayānācchedyapratibhāno bhavati); he becomes one who has the eloquence of good explanation since he is the absence of slanderous speech (apaiśunyavacanatayā suniruktapratibhāno bhāvati); he becomes one who has profound eloquence since he understands the dependent origination (pratītyasamutpādaprativedhatayā gambhīrapratibhāno bhāvati); he becomes one who has eloquence in diversity since he accumulates [the merit] of various kinds of giving (vicitradānopacāyena vicitrapratibhāno bhāvati); he becomes one whose eloquence is well adorned (samalaṃkṛtapratibhāna) since he gives even his beautifully adorned wife; he becomes one who has eloquence without dejection since he never forget the thought of awakening (bodhicittāsaṃpramoṣatayā aviṣādapratibhāno bhāvati); he becomes one who has fearless eloquence since he completely keeps the mass of moral discipline (śīlaskandhasamyagārakṣaṇatayā abhayapratibhāno bhāvati); he becomes one who has eloquence on the explanation of various verses since he gives various parasols, banners, ensigns, and bells (chattradhvajapatākaghaṇṭāvicitradānatayā vicitragāthanirdeśaniruktipratibhāno bhāvati); he becomes one who has eloquence concerning scriptures, parables, and legends since it is proceeded by offering, worshiping, and honoring (dānopasthāpanaparyupāsanapūrvaṃgamena sūtrāvadānetihāsakapratibhāno bhāvati); he becomes one who has unassailable eloquence since he never despise the poor, the suffering and the unprotected (duḥkhitadaridrānāthānavamanyanayā adāntapratibhāno bhāvati); he becomes one who has imperishable eloquence on teaching the analysis of words since he applies himself to the dharma of others and gives imperishable treasures (akṣayanidhānadānaparadharmaprayogatayā padaprabhedanirdeśākṣayapratibhāno bhāvati); he becomes one whose eloquence is luminous and splendid since he is endowed with the actions of true words (satyavacana), complete words (akhilavacana), and no harsh word (paruṣavacana); he becomes one whose eloquence is to be accepted and received since he never violates the teacher’s words or disregards the other’s words (guruvacanānavamardanatayā paravacanānācchindanatayā cādeyagrāhyavacanapratibhāno bhavati);

Quotation from ŚikṣMS 64b5-6; ŚikṣTib(D) 72b6-7; ŚikṣChi(T.1636) 99c3-5.

ŚikṣMS: āryagaganagañjasūtre tūktaṃ guruvacanānavamardanatayā | paravacanānācchindanatayā cā(6)deyagrāhyavacano bhavatīti ||
ŚikṣTib: ’phags pa nam mkha’ mdzod kyi mdo las kyaṅ | bla ma’i ṅag mi gcog pa daṅ pha rol gyi tshig mi zlog pas tshig gzuṅ bar ’os par ’gyur ro źes gsuṅs so ||
ŚikṣChi: 又虚空藏經云。爲尊長言。極研慮故。爲他人言。離覆藏故。當樂攝受如是等語。 he becomes one who has unfailing eloquence concerning the dharma since he accomplishes the dharma of his own merits (svaguṇadharmapratipattyā dharmanirdeśāmoghapratibhāno bhāvati); he becomes one whose eloquence is adorned like the congregations of gods since he never praises himself or blames others, and he gives away everybody’s favorite objects (ātmotkarṣaṇatayāparakuṃsanatayā priyavastuparityāgatayā ca devaparṣadālamkṛtapratibhāno bhāvati); he becomes one who has eloquence on cutting off all doubts since he has no teacher’s secrecy concerning the dharma and teaches it according to tradition (dharme ’nācāryamuṣṭitayā yathāśrutadharmatathānirdeśena ca sarvasaṃśayachedanapratibhāno bhāvati); he becomes one who has eloquence on all the mundane and transcendental dharmas by understanding all treatises, by not doing violence to others, by attending to the sick, and by giving a medicine (sarvaśāstrajñānatayāparopakramatayā glānopasthānatayā bhaiṣajyapradānatayā ca sarvalaukikalokottaradharmapratibhāno bhāvati); he becomes one who has faultless eloquence (askhalitapratibhāna) by not investigating the faults of others, by not blaming the faults of others (parāpattyacodanatā), and by not examining faults; he becomes one who has eloquence about friendliness, compassion, joy and equanimity to the congregation by having the same thoughts towards all living beings, by treating all living bings equally, by being established in the way to extinction, by no desire for gain, honour or fame (sarvasatvasamacittatayā sarvasatvasamacaryayā nirvāṇamārgapratiṣṭhitayā sarvalābhasatkāraślokānarthikatayā ca parṣadi maitrīkaruṇāmuditopekṣāpratibhāno bhāvati); he becomes one who has eloquence on the supernormal knowledge concerning the recollection of former existence (jātismarābhijñāpratibhāna) by gentle and tender words (suvacanasauratya), through acting according to the Buddha’s teaching (yathāvāditathākāritā),with happiness in thought (pramuditacittatā), and by not agitating the mentality of others (parasaṃtāna); he becomes one whose eloquence is supported by the presence of the Buddha, since he never forgets the great vehicle, having no desire for the small vehicle, with the great compassion for living beings, being established in the progress of everyone (mahāyānāsaṃpramoṣatayā hīnayānāspṛhaṇatayā satvamahākaruṇatayā sarvapratipattipratiṣṭhithatayā ca buddhādhiṣṭhānādhiṣṭhitapratibhāno bhāvati).

此諸辯修行二十四種因故。能得成就。何等二十四。善男子。若菩薩不違逆師長教故。能得捷辯。不諂曲故能得疾辯。捨離煩惱故得無礙辯。無我行故得無滯辯。離兩舌故得巧説辯。入因縁法無際故得甚深辯。行種種施故得衆音具足辯。嚴飾如來塔廟故得善莊嚴辯。不捨菩提心故得無減辯。善護誡衆故得無畏辯。施種種幢幡華蓋寶鈴故。得妙偈讃辯。恭敬供養給侍諸尊及師長故。得快説修多羅辯。昔殖修習無量善根故。得善説譬喩本縁辯。不輕賤惡趣衆生故。得無壞勝辯。施無量寶藏故。得分別句無盡辯。眞實言説無麁獷故。得圓足辯。講説法時無諍競故。得威儀無違辯。以徳淳淨順法律行故。得説法不唐捐辯。不吝於法不恃己徳故。得斷衆疑辯。求法之時不威逼他生恭敬心故。得利應辯。常省己過不譏彼缺故。得分別文字不錯謬辯。等潤衆生不望報故。得悦可衆辯。受持大乘不求小乘故。得問答方便辯。不著我見入平等性故。得以法降伏一切外道辯。

修二十四種業而得成就。何者二十四種業。所謂不逆師長教誨故獲迅疾辯。往來無諂故獲得利捷辯。離諸煩惱故得無礙辯。不好雜住故得無滯辯。不離間語故得善詞辯。悟縁生故得甚深辯。以種種施故得間錯衆音辯。嚴飾如來塔廟故得勝妙莊嚴辯。不捨菩提心故得無沈沒辯。善護戒蘊故得無畏辯。施種種幢幡鈴蓋故得説種種偈讃辯。承事恭敬種種捨施諸師長故得説修多羅縁起本事辯。不逼惱貧匱有情故得能摧伏他辯。施無盡寶藏令他入法故得説差別無盡句辯。所説眞實無麁獷故得顯現微妙辯。不輕毀尊教及離間他人故得端嚴威徳辯。於自得法住持故得説法無間辯。不謗毀他以歡喜心施所愛物故得天衆莊嚴辯。於法不師拳如聞説故得斷一切疑辯。觀於一切皆如師長不加逼惱施病者藥故得世出世法辯。不求他過常自省察故得不錯失辯。以平等心觀諸有情置涅槃道不著一切利養恭敬及名聞故得慈悲喜捨悦可衆心辯。善言柔軟如説修行心無濁亂故得宿命通辯。不謗大乘不樂小乘悲愍有情故得佛所加持辯。是名成就二十四種辯才之業。

de dag kyaṅ yoṅs su sbyaṅ ba bya ba (4) ñi śu rtsa bźis ’grub ste | ñi śu rtsa bźi gaṅ źe na | ’di lta ste | bla ma’i ṅag mi gcog pas myur ba’i spobs par ’gyur ro || tshur śog ces bya ba daṅ soṅ źes bya ba la g-yo med pas spobs pa mgyogs par ’gyur ro || ñon moṅs pa thams cad la chags pa med (5) pas spobs pa thogs pa med par ’gyur ro || de la ma chags par gnas pas spobs ba rgyun mi ’chad par ’gyur ro || phra ma’i tshig med pas śin tu ṅes pa’i tshigs la spobs par ’gyur ro || rten ciṅ ’brel par ’byuṅ ba rtogs pas zab mo la spobs par ’gyur ro || (6) sbyin pa sna tshogs bsags pas sna tshogs la spobs par ’gyur ro || chuṅ ma legs par brgyan te rab tu byin pas legs par brgyan pa’i spobs par ’gyur ro || byaṅ chub kyi sems las mi ñams pas źum pa med pa’i spobs par ’gyur ro || tshul khrims kyi (7) phuṅ po legs par kun du bsruṅs pas ’jigs pa med pa’i spobs par ’gyur ro || gdugs daṅ | rgyal mtshan daṅ | ba dan daṅ | dril bu sna tshogs byin pas tshigs su bcad pa sna tshogs bstan pa ṅes pa’i tshig la spobs par ’gyur ro || sbyin pa daṅ ldan (276a1) pa daṅ | rim gro byed pa daṅ | bsñen bkur byed pa sṅon du ’gro bas mdo daṅ rtogs pa brjod pa daṅ sṅon byuṅ ba la spobs par ’gyur ro || sdug bsṅal ba daṅ dbul ba daṅ mgon med pa la mi brñas pas mi thul ba’i spobs bar ’gyur ro || gter (2) mi zad pa sbyin pa daṅ | pha rol chos la sbyor bas tshig rab tu dbye ba bstan pa mi zad pa la spobs par ’gyur ro || tshig bden pa daṅ | tha ba med pa daṅ | ṅag rtsub po med pa’i dag gi las daṅ ldan pas spobs pa śin tu gsal źiṅ mdzes par ’gyur ro || bla ma’i (3) tshig khyad du mi gsod pa daṅ gźan gyi tshig mi gcog pas tshig btsun źiṅ gzuṅ ba’i spobs par ’gyur ro || raṅ gi yon tan gyi chos sgrub pas chos bstan pa ’bras bu yod pa’i spobs par ’gyur ro || bdag la mi stod pa daṅ | gźan la mi smod pa daṅ | phaṅs (4) pa’i dṅos po yoṅs su gtoṅ bas lha’i ’khor gyi rgyan gyi spobs par ’gyur ro || chos la slob dpon gyi dpe mkhyud med pa daṅ | chos ji ltar thos pa bźin du ston pas the tshom thams cad gcod pa’i spobs par ’gyur ro || bstan bcos thams cad śes pa daṅ | gźan la (5) mi gnod pa daṅ | nad pa rnams kyi nad g-yog byed pa daṅ | sman rab tu sbyin pas ’jig rten pa daṅ | ’jig rten las ’das pa’i chos thams cad la spobs par ’gyur ro || pha rol la ’khrul pa’i skabs mi tshol ba daṅ | gźan dag gi ltuṅ ba mi gleṅ ba daṅ | ’khrul (6) pa la mi rtog pas ’khrul pa med pa’i spobs par ’gyur ro || sems can thams cad la sems sñoms pa daṅ | sems can thams cad la mtshuṅs par spyod pa daṅ | mya ṅan las ’das pa’i lam la ’god pa daṅ | rñed pa daṅ bkur sti daṅ | tshig su bcad pa thams (7) cad don du mi gñer bas ’khor la byams pa daṅ | sñiṅ rje daṅ | dga’ ba daṅ | btaṅ sñoms kyi spobs par ’gyur ro || bka’ blo bde ba daṅ | des pa daṅ | ji skad smras pa de bźin byed pa daṅ | sems dga’ ba daṅ | gźan gyi rgyud ’khrug par mi byed pas skye ba (276b1) dran pa’i mṅon par śes pa’i spobs par ’gyur ro || theg pa chen po las mi ñams pa daṅ | theg pa dman pa mi ’dod pa daṅ | sems can la sñiṅ rje che ba daṅ | thams cad nan tan la ’god pas saṅs rgyas kyi byin gyi rlabs kyis byin gyis brlabs pa’i spobs par (2) ’gyur ro ||

It is called ‘eloquence’ since it makes other beings understand (parasatvaprativedhatayā pratibhānam iti); it is called ‘eloquence’ since it clearly shows endeavor for other beings (parasatvapratipattipratibhodanatayā pratibhānam iti); it is called ‘eloquence’ since it satisfies the train of the thoughts of others (paracittasaṃtānasaṃtoṣaṇatayā pratibhānam iti); it is called ‘eloquence’ since it is favorable to the thoughts of other beings (parasatvacittānukūlanirdeśatayā pratibhānam iti). Son of good family, the bodhisatva who is endowed with such dharmas, qualities, and knowledges (dharmaguṇajñāna) supported by the presence of the buddha as unhindered and uninterrupted eloquence (apratihatānācchedyapratibhāne nityabuddhādhiṣṭhānādhiṣṭhita).

是名二十四種成就諸辯因。善能隨彼衆生所應受解説法無有錯謬。所受法者亦不退失。是爲菩薩得無障礙如來加持辯。

復次令他有情。到究竟故。名爲辯才。於他住持。能警覺故。名爲辯才。於他歡喜意相續故。名爲辯才。於他有情説隨心智故。名爲辯才。善男子成就如是法功徳智。是爲菩薩獲佛加持無礙辯才。

sems can gźan la go bar byed pas de’i phyir spobs pa źes bya’o || sems can gźan la nan tan du bya ba ston pas de’i phyir spobs pa źes bya’o || gźan gyi sems kyi rgyud tshim par byed pas de’i phyir spobs pa źes bya’o || sems can gźan gyis (3) sems daṅ ’thun par ston pas de’i phyir stobs pa źes bya’o || rigs kyi bu chos daṅ yon tan daṅ ye śes de lta bu daṅ ldan pa’i byaṅ chub sems dpa’ ni spobs pa thogs pa med ciṅ rgyun mi ’chad la | rtag tu saṅs rgyas kyi byin gyi rlabs kyis byin gyis brlabs pa yin no ||

30. Jāticyutyupattivaśitā How, son of good family, does the bodhisatva obtain the mastery in the arising of birth and death (tatra kathaṃ kulaputra bodhisatvasya jāticyutyupapattiṣu vaśitāprāptaḥ)?

善男子。云何菩薩得自在示現受生死者。

善男子云何菩薩於生死中而得自在。

(4) rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ skye ba daṅ ’chi ’pho daṅ ’byuṅ ba rnams la dbaṅ thob pa yin źe na |

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