Bibliotheca Polyglotta

tha snyad shes pa bstan pa’i phyir de la nges pa’i tshig so so yang dag par rig pa gang zhe na zhes bya ba la sogs pa gsungs so – "To demonstrate what [the bodhisattva] knowing the language conventions (vyavahārajnya) is, it is said: ..."
Cf. Bbh p. 25811-13: yat punaḥ sarvadharmāṇām eva sarvanirvacaneṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyam jnyānam. iyam eṣāṃ niruktipratisaṃvit; and Msa p. 1391: tṛtīyā vākye pratyekaṃ janapadeṣu yā bhāṣāḥ /

gang sems can thams cad kyi skad la ’jug pa shes pa ste: lha’i skad dang, klu’i skad dang, gnod sbyin gyi skad dang, dri za dang, lha ma yin dang, nam mkha’ lding dang, mi’am ci dang, lto ’phye chen po dang, mi dang, mi ma yin pa’i skad la ’jug pa ste. mdor na ji snyed du ’gro ba lngar skyes pa’i sems can rnams kyi skad dang, sgra dang, dbyangs dang, tshig gi lam dang, nges pa’i tshig dang, brda dang, spyod pa ji snyed pa, de dag thams cad rab tu shes te. shes nas kyang sgra de dang de dag dang, nges pa’i tshig de dang de dag gis sems can de dang de dag la sgra ji lta ba bzhin du ’jug pas chos ston te. ’di ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

yat sarvasattvānāṃ śabdāvatārajñānaṃ, devaśabdanāgaśabdayakṣaśabdagandharvāsuragaruḍakiṃnaramahoragamānuṣyāmānuṣyaśabdāvatāraḥ. samāsato yāvatyaḥ pañcagatyupapannānāṃ sattvānāṃ bhāṣāśabdasvaravacanapathanirvacanasaṃketacaryās tāḥ sarvāḥ prajānāti. jñatvā ca tais taiḥ śabdais tābhis tābhir niruktibhis tebhyas tebhyaḥ sattvebhyo yathāśabdāvatāreṇa dharmaṃ deśayati. iyaṃ niruktipratisaṃvit.

Knowledge understanding the words of all beings, i. e., understanding the words of gods, the words of snake-gods, the words of demons, the words of celestial musicians, giants, divine birds, man-horses, great serpents, men and not men. In short, he knows all languages, sounds, voices, ways of speech, interpretations, conventional explanations and linguistic behaviour of living beings in the five states of existence, and having known them he teaches religion through his understanding of words to those beings with those words and interpretations. This is knowledge of interpretation.

sems can thams cad kyi skad la ’jug pa shes pa zhes bya ba ni sems can rnams kyi so so’i skad gang yin pa shes pa’o. skad ni so so’i skad rnams so; sgra ni ngag gi gdangs rnams so; dbyangs ni gdangs de nyid kyis snyan pa dang mi snyan pa’i bye brag go; tshig gi lam ni sems can so so’i yi ge rnams so; nges pa’i tshig ni thogs pa dang bcas pas gzugs zhes bya ba la sogs pa’o; brda ni don brda phrad par nus pa’i tshig rkang pa tshang ba’o; spyod pa ni sems can so so’i spyod pa’am don gang la ming gang btags pa’o.

. . . .

gzhan yang nges pa’i tshig so so yang dag par rig pa ni: spyod pa ’di dag ’di lta bur brtag par bya, chos ’di dag ’di lta bur brtul par bya, chos ’di dag ’di lta bur mtshams sbyor bar bya, chos ’di dag ’di lta bur khong du chud par bya, chos ’di dag ’di lta bur yi ge rnams kyis brtag par bya’o, zhes des gcig gi tshig kyang shes, gnyis kyi tshig kyang shes, mang po’i tshig kyang shes, skyes pa’i tshig kyang shes, bud med kyi tshig kyang shes, ma ning gi tshig kyang shes, ’das pa’i tshig kyang shes, ma ’ongs pa’i tshig kyang shes, da ltar byung ba’i tshig kyang shes, yi ge gcig tu sgro btags pa yang shes, yi ge du mar sgro btags pa yang shes, sgro btags pa med pa yang shes te, ’di ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

punar aparaṃ niruktipratisaṃvit: imāś caryā evaṃ parīkṣyāḥ, ime dharmā evam upasaṃhartavyāḥ, ime dharmā evaṃ saṃdheyāḥ, ime dharmā evaṃ boddhavyāḥ, ime dharmā evam akṣaraiḥ kalpayitavyāḥ, ity ekasyāpi vacanaṃ jānāti dvayor api vacanaṃ jānāti bahūnām api vacanaṃ jānāti, narāṇām api vacanaṃ jānāti nārīṇām api vacanaṃ jānāti napuṃsakānām api vacanaṃ jānāti, atītānām api vacanaṃ jānāti anāgatānām api vacanaṃ jānāti pratyutpannānām api vacanaṃ jānāti, ekākṣarasamāropitam api jānāti bahvakṣarasamāropitam api jānāti asamāropitam api jānāti. iyam niruktipratisaṃvit.

Further concerning knowledge of interpretation: “These ways of practice should be seen thus, these moments of existence [of practice] should be brought about thus, these moments of existence should be connected with thus, these moments of existence should be understood thus, these moments of existence should be construed with syllables thus,” thus he knows the language of one person, knows the language of two persons, knows the language of many persons, knows the language of men, knows the language of women, knows the language of those with no sex, knows the language of past [beings], knows the language of future [beings], knows the language of present [beings], knows the meaning attributed to one syllable, knows the meaning attributed to many syllables, knows the meaning not attributed to anything. This is knowledge of interpretation.

gzhan yang nges pa’i tshig so so yang dag par rig pa ni spyod pa ’di dag ces bya ba la sogs pa ni nges pa’i tshig gi grangs gdags pa rnam par gzhag pa dang, gang zag gdags pa rnam par gzhag pa dang, yi ge’i brda shes pa gcig gi tshogs kyang shes pa man chad mdo’i tshig gsum gyis go rims bzhin du bstan par shes par bya’o.

. . . . . . . . . . .

gzhan yang nges pa’i tshig de ni chos thams cad ’gog pa la tshig gis chos shes pa ste, ’di ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

punar aparaṃ sā niruktipratisaṃvit sarvadharmanirodhe vacanadharmajñānam, iyam niruktipratisaṃvit.

Further, that knowledge of interpretation is the knowledge of moments of existence designated by language, in the cessation [or unbornness] of all moments of existence, (p. 113) this is knowledge of interpretation.

nges pa’i tshig so so yang dag par rig pa rnam grangs gzhan bstan pa’i phyir gzhan yang nges pa’i tshig ni zhes bya ba la sogs pa gsungs so, chos thams cad ’gog pa la tshig gis chos shes pa zhes bya ba ni chos thams cad skye ba med pa’i mtshan nyid la nges pa’i tshig des bstan na skye ba med pa’i rang bzhin shes par byed de, de ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

de’i nges pa’i tshig de ni thogs pa med pa, ’khrul pa med pa, shin tu rnam par bzhag pa, zlos pa med pa, mi drag pa, ma brtabs pa, zur phyin pa, rnam par gsal ba, don dang yi ges bskor ba ji lta ba bzhin du ’khor tshim par byed pa, rnam pa sna tshogs pa, zab mo, zab par snang ba, kun rdzob dang don dam pas brgyan pa, rang gi sems dang shes pa dang lta ba rtogs pa, sangs rgyas kyis bka’ stsal pa, sems can thams cad mgu bar byed pa ste,

sā tasya niruktipratisaṃvid apratihatā; askhalitā; suvyavasthāpitā; apunaruktā; atīvrā; atvaramāṇā; anapaśabdavākyaṃ, vispaṣṭā; arthākṣarāliṅgitā; yathāparṣatsaṃtoṣaṇī; vicitrākārā; gambhīrā; gambhīrāvabhāsā; saṃvṛtiparamārthālaṃkṛtā; svacittajñānadṛṣtiprativedhā; buddhabhāṣitā, sarvasattvārādhanā.

That knowledge of interpretation of his is unhindered; not erroneous; well arranged; without repetitions; not excessive [when it concerns sound, not harmful to the ear]; not hasty; speech not deviating from right speech [and thus clear in words and syllables (padavyañjana) ], [thus fluent and] clear; embracing both meaning and letter; pleasing according to different congregations; having different kinds [of explanations of one moment of existence]; profound; profound in appearance; adorned with both concealed truth and the highest meaning; penetrating [what things are truly like] by means of one’s own thoughts, [thus penetrating one’s] knowledge [of meaning and letters (arthavyañjana) ] and [the logical conclusions (siddhānta) of one’s] viewpoints; taught by the Buddhas, and pleasing living beings.

de’i zhes bya ba ni byang chub sems dpa’ de’i zhes bya ba’i tha tshig go, thogs pa med pa zhes bya ba ni bstan par bya ba thams cad ston pa’i phyir ro. ’khrul pa med pa zhes bya ba ni ma nor cing phyin ci ma log par ston pas so. shin tu rnam par gzhag pa zhes bya ba ni gang bstan pa de yang gtan la ’bebs pas so, read with ṭ for Akṣ. tib. shin tu rnam par dag pa. zlos pa med pa’i tshig ni yang nas yang du mi zlos pa’i phyir ro. mi drag pa ni nyan pa rnams kyi rna ba’i dbang po la gnod par mi byed pas so. ma brtabs pa ni tshig myur ba dang dum dum por smra ba med pas so. zur phyin pa ni tshig dang yi ge gsal bar smra bas so; rnam par gsal ba ni tshig dang yi ge ma chad par smra ba’i phyir ro. don dang yi ges bskor ba ni don bzang po dang yi ge bzang po ston pa’i phyir ro. ji lta ba bzhin du ’khor tshim par byed pa ni so so’i skad dang sgras so so’i bsam pa tshim par byed pa’i phyir ro. rnam pa sna tshogs pa ni chos gcig la yang rnam grangs du mas ’chad pa’i phyir ro. zab mo ni don zab mo rtogs par byed pa’am, don zab mo dang mthun par byed pa’i phyir ro; zab par snang ba ni nges pa’i tshig de nyid gzhan gyis shes par dka’ bas so. kun rdzob dang don dam pas brgyan pa ni kun rdzob dang don dam par ’khrugs pa’i chos ston pa’i phyir ro. rang gi sems rtogs pa ni bdag rang gi sems kyis dngos po ci ’dra ba phyin ci ma log par shes pa’o; shes pa rtogs pa ni bdag gi don dang tshig gi shes pa de nyid rang gis rtogs pa’o; lta ba rtogs pa ni rang gi lta ba’i grub pa’i mtha’ gang yin pa shes pa’o. sangs rgyas kyis bka’ stsal pa ni de bzhin gshegs pa rnams kyang de kho na skad gsungs pa’i phyir ro. sems can thams cad mgu bar byed pa ni nges pa’i tshig des sems can rnams dad pa skyed pa’i phyir ro.

. . . . . . . . . . . . . . . . .

’di ni nges pa’i tshig so so yang dag par rig pa zhes bya’o.

iyaṃ niruktipratisaṃvit.

This is knowledge of interpretation.

nges pa’i tshig so so yang dag par rig pa bshad zin to.

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