Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

gaganagañjaparipṛcchā, volume 2 3. Kṣānti How then, son of good family, does the patience of the bodhisatvas becomes like empty space (tatra kathaṃ kulaputra bodhisatvasya kṣāntiṃ gaganasamam)?

’phags (3) pa nam mkha’ mdzod kyis źus pa źes bya ba | bam po gñis pa | rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin źe na |

Son of good family, the patience of the bodhisatva becomes like the expanse of the sky when he is endowed with the four dharmas. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya kṣāntir gaganasamā bhavati | katame catvāraḥ) a) never responding to abuse with more abuse because the speech is like empty space (ākruṣṭo na pratyākrośativāco gaganasamatvāt); b) never responding to beatings with more beatings because the body is like empty space (tāḍito na pratitāḍayati kāyasya gaganasamatvāt); c) never responding to insults with more insults because the thought is like empty space (paribhāṣito na pratiparibhāṣayati cittasya gaganasamatvāt); d) never responding to anger with more anger because the intention is like empty space (roṣito na pratiroṣayati āśayasya gaganasamatvāt); When he is endowed with those four dharmas, son of good family, the patience of the bodhisatvas becomes like empty space (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya kṣāntiṃ gaganasamaṃ bhavati).

善男子。菩薩成就四法。行羼提波羅蜜與虚空等。何等爲四。善男子。若菩薩他罵不報。以分別無我想故。他打不報以無彼想故。他瞋不報以離有想故。他怨不報以去離二見故。是謂菩薩成就四法。行羼提波羅蜜與虚空等。

善男子若菩薩。成就四法修行忍辱波羅蜜多。猶若虚空。云何爲四。所謂他罵不報知語如虚空。他打不報知身如虚空。他瞋不報知心如虚空。掉戲不報知意如虚空。是爲菩薩成就四法。修行忍辱波羅蜜多猶若虚空。

rigs kyi bu chos bźi daṅ ldan na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin te | bźi (4) gaṅ źe na | ’di lta ste | tshig nam mkha’ daṅ mtshuṅs pa’i phyir gśe yaṅ slar mi gśe ba daṅ | lus nam mkha’ daṅ mtshuṅs pa’i phyir brdegs kyaṅ slar mi rdeg pa daṅ | sems nam mkha’ daṅ mtshuṅs pa’i phyir spyos kyaṅ slar mi spyo ba daṅ | bsam pa nam mkha’ daṅ (5) mtshuṅs pa’i phyir khros kyaṅ slar mi khro ba ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin no ||

Son of good family, there are eight purities of patience of the bodhisatvas, which are like empty space. What are these eight? (ime kulputra aṣṭaviśuddhayo bodhisatvasya kṣāntir gaganasamā bhavati. kathame aṣṭau?) a) the purity of patience without any hostile intent toward all living beings just as there is no hostile intent in empty space (apratihataṃ gaganaṃ sarvasatvāpratighacittasya kṣāntipariśuddhiḥ).;

ŚikṣMS: apratihataṃ gaganaṃ sarvvasatvāpratighacittasya kṣāntipariśuddhiḥ |
ŚikṣB: apratihataṃ gaganaṃ sarvasatvāpratighacittasya kṣāntipariśuddhiḥ |
ŚikṣTib: nam mkha’ la źe ’gras pa med de | sems can thams cad la źe ’gras pa med pa’i bzod pa yoṅs su dag pa daṅ |
ŚikṣChi: 又如虚空無能過勝。菩薩持戒於有情中無有勝者。 b) the purity of patience without any attachment (ananunaya) just as empty space has no desire for profit and honour (lābhasatkāra); c) the purity of patience which is the equal attitude toward all living beings just as empty space is united equally (samaprayogaṃ gaganaṃ sarvasatvasamacittasya kṣāntipariśuddhir;

ŚikṣMS: samaprayogaṃ gaganaṃ sarvvasatvasamacittasya kṣāntipariśuddhir ity ādi |
ŚikṣB: samaprayogaṃ gaganaṃ sarvasatvasamacittasya kṣāntipariśuddhir ity ādi ||
ŚikṣTib: nam mkha’ ni mñam par sbyor ba ste sems can thams cad la sems mñam pa’i bzod pa yoṅs su dag pa źes bya ba la sogs pa’o ||
ŚikṣChi: 又如虚空清淨平等。菩薩行忍於諸有情平等和合清淨亦爾。 d) the purity of unimpaired patience [although] with diminishing body and thought just as empty space is unimpaired (anupahata); e) the purity of patience giving up any bad disposition (anuśayaprahīṇa) just as empty space is without all bad dispositions; f) the purity of patience beyond mind (manas) and objective support (ālambana) just as empty space is beyond mind and objective support; g) the purity of patience which is not produced and does not occur just as empty space is not produced and does not occur; h) the purity of patience filled with friendliness (maitrī) just as empty space is spread (vyapta) on all form and formless realms (rūpārūpya); Son of good family, these eight are the purities of patience of the bodhisatvas, which are like empty space.

善男子。菩薩成就八法。能淨羼提波羅蜜。何等爲八。善男子。菩薩善淨内純至。修羼提波羅蜜。善淨外不悕望。修羼提波羅蜜。於上中下畢竟無障礙。修羼提波羅蜜。隨順法性無所染著。修羼提波羅蜜。離一切諸見應空。修羼提波羅蜜。斷一切諸覺應無相。修羼提波羅蜜。捨一切諸願應無願。修羼提波羅蜜。除一切諸行應無行。修羼提波羅蜜。是謂菩薩摩訶薩成就八法。能淨羼提波羅蜜。

復次若菩薩成就八法。能淨修行忍辱波羅蜜多。云何爲八。所謂於諸有情心無限礙猶若虚空。修行忍辱得清淨故。於諸利養不生貪著猶若虚空。修行忍辱得清淨故。於諸有情利益平等猶若虚空。修行忍辱得清淨故。身心無壞猶若虚空。修行忍辱得清淨故。離諸惑結猶若虚空。修行忍辱得清淨故。離所觀境猶若虚空。修行忍辱得清淨故。觀諸法性不生不滅猶若虚空。修行忍辱得清淨故。於色無色以慈遍縁猶若虚空。修行忍辱得清淨故。是爲菩薩成就八法。能淨修行忍辱波羅蜜多猶若虚空。

rigs kyi bu byaṅ chub sems dpa’ rnams kyi bzod pa nam mkha’ daṅ mtshuṅs pa yoṅs su dag pa ’di brgyad de || (6) brgyad gaṅ źe na | ’di lta ste | nam mkha’ la źe ’gras pa med de sems can thams cad la źe ’gras pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ la rjes su chags pa med de rñed pa daṅ bkur sti la rjes su chags pa med pa’i bzod pa yoṅs su dag pa daṅ | (7) nam mkha’ ni mñam par sbyor ba ste sems can thams cad la sems mñam pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni ma snad mñams pa ste lus daṅ sems zad pas ñams pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni bag la ñal thams cad (256b1) spaṅs pa ste bag la ñal med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni yid daṅ dmigs pa med pa ste yid daṅ dmis pa med pa ste yid daṅ dmis pa med pa’i bzod pa yoṅs su dag pa daṅ | nam mkha’ ni ma skyes ma byuṅ ba ste ma skyes ma byuṅ ba’i bzod pa can gyi bzod pa yoṅs su dag pa daṅ | (2) nam mkha’ ni gzugs daṅ gzugs med pa thams cad la khyab pa ste byams pas khyab pa’i bzod pa yoṅs su dag pa’o || rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi bzod pa yoṅs su dag pa nam mkha’ daṅ mtshuṅs pa’o ||

Son of good family, there are eight patiences reflecting on (nidhyapti) the dharma of the bodhisatvas. What are the eight? a) the patience of emptiness (śūnyatākṣānti) because there is no destruction (vināśa) of views; b) the patience of signlessness (animittakṣānti) because signs are not excluded; c) the patience of wishlessness (apraṇihitakṣānti) because there is no wish in awakening (bodhi); d) the patience of the unconditioned (anabhisaṃskārakṣānti) because there is no destruction of conditioned things (saṃskṛtavināśa); e) the patience without birth (ajātakṣānti) because characters (lakṣaṇa) are unconditioned (asaṃskṛta); f) the patience without origination (anutpādakṣānti) because there is no arising and abiding (utpādasthiti); g) the patience without being (niḥsatvakṣānti) because there is no destruction of things (vastuvināśa); h) patience truly as it is (yathābhūtakṣānti) because there is no destruction by time (kālavināśa);

善男子。喩如虚空無憎無愛。菩薩修羼提波羅蜜。無憎無愛亦復如是。喩如虚空無有變易。菩薩畢竟心無變易。修羼提波羅蜜。亦復如是。善男子。喩如虚空無有虧損。菩薩畢竟修羼提波羅蜜。心無虧損亦復如是。喩如虚空無生無起。菩薩修羼提波羅蜜。心無生起亦復如是。喩如虚空無有戲論。菩薩修羼提波羅蜜。心無戲論亦復如是。喩知虚空不望恩報。菩薩修羼提波羅蜜。於一切衆生不望果報亦復如是。喩如虚空無漏無繋。菩薩修羼提波羅蜜。離一切漏不繋三界亦復如是。

善男子復有八法。能諦觀察修行忍辱波羅蜜多。云何爲八。所謂性空忍辱不壞諸見故。無相忍辱不遣於相故。無願忍辱不捨菩提故。無行忍辱不盡有爲故。無生忍辱不住無爲故。無起忍辱不住生滅故。無有情忍辱不壞體性故。如如忍辱不壞三世故。

rigs kyi bu byaṅ chub sems (3) dpa’ rnams kyi chos la ṅes par rtog pa’i bzod pa ni ’di brgyad de | brgyad gaṅ źe na | ’di lta ste | stoṅ pa ñid la bzod kyaṅ lta ba gźig pa’i phyir ma yin pa daṅ | mtshan ma med pa la bzod kyaṅ mtshan ma sel ba ma yin pa daṅ | smon pa med pa la bzod kyaṅ byaṅ chub tu smon pa (4) med pa ma yin pa daṅ | mṅon par ’du mi byed pa la bzod kyaṅ ’dus byas rnam par gźig pa’i phyir ma yin pa daṅ | skye ba med pa la bzod kyaṅ ’dus ma byas kyi mtshan ñid kyis ma yin pa daṅ | ’byuṅ ba med pa la bzod kyaṅ skye ba daṅ gnas pas ma yin pa daṅ | sems (5) can med pa la bzod kyaṅ dṅos po rnam par gźig pa’i phyir ma yin pa daṅ | ji lta ba bźin du bzod kyaṅ dus rnam par gźig pa’i phyir ma yin pa ste ||

Son of good family, those eight are the patiences reflecting on the dharma of the bodhisatvas. As for patience, when thinking “I have patience with those abusing me,” is concerned with the conception of mine, but it is not the patience similar to empty space (kṣāntir itīme mām ākrośayaty api kṣama iti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “these abuses are to be endured by me,” this is the conception of self (ahaṃkāra), but it is not the patience like empty space (eteṣām ākrośā mayā kṣāntavyeti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “I am not quarrelsome,” this is the patience of sound and voice, but it is not the patience like empty space, when thinking “this is empty and so am I,” this is the patience engaged in mental efforts (manasikāra), but it is not the patience like empty space (ayaṃ śūnya ’haṃ ceti sā mamakārakṣāntir na gaganasamā kṣāntiḥ), when thinking “I should practice patience,” this is the patience of ideation, but it is not the patience like empty space (ahaṃ kṣamiṣyāmīti sā vijñaptikṣāntir na gaganasamā kṣāntiḥ), Suppose there is someone in a great forest of Śāl trees. If he cut a Śāl tree, the rest of trees do not think, “That is cut down but we are not.” This is because they neither have any attachment nor get angry (tadyathāpi syān mahāśālavanaṃ | tasmin kaścid evāgatya śālaṃ chindyāt | tatra teṣām avaśiṣṭānāṃ naivaṃ bhavati | eṣa chinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ);

ŚikṣMS: tadyathāpi syān mahāśālavanan tasmi(119a)n* kaścid evāgatya śālaṃ chindyāt tatra teṣām avaśiṣṭānāṃ naivaṃ bhavaty eṣa cchinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ |
ŚikṣB: tadyathāpi syān mahāśālavanaṃ | tasmin kaścid evāgatya śālaṃ chindyāt | tatra teṣām avaśiṣṭānāṃ naivaṃ bhavati | eṣa chinno vayam acchinnā iti | na teṣām anunayo na pratighaḥ |
ŚikṣTib: ’di lta ste dper na śiṅ sā la chen po’i tshal yod par la la źig ’oṅs te śiṅ sā la bcad na | de la śiṅ sā la bcad pa’i lhag ma rnams ’di sñam du ’di dag ni bcad do || bdag gis bcad do sñam du mi sems te | de dag la rjes su chags pa yaṅ med do || khoṅ khro ba yaṅ med do ||
ŚikṣChi: 譬如有人手持利斧入娑羅林斷其枝葉。當知彼樹無有瞋恚。 and they are beyond thought-constructions, imaginings and fictions (na kalpo na vikalpo na parikalpaḥ).

ŚikṣMS: na kalpo na vikalpo na parikalpaḥ |
ŚikṣB: na kalpo na vikalpo na parikalpaḥ ||
ŚĪkṣTib: mi rtog rnam par mi rtog yoṅs su mi rtog go ||
ŚikṣChi: 不生分別誰能斷者。亦不分別誰所斷者。 This is the highest purity of the patience of the bodhisatvas, which is like empty space (yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣāntir).

ŚikṣMS: yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣānti(2)r ||
ŚikṣB: yaivaṃ kṣāntir iyaṃ bodhisatvasya paramā gaganasamā kṣāntir | [iti] ||
ŚikṣTib: de bźin du gaṅ bzod pa ni byaṅ chub sems dpa’i bzod pa nam mkha’ daṅ mtshuṅs par yoṅs su dag pa’i mchog go źes so ||
ŚikṣChi: 菩薩行忍亦復如是。是爲画像菩薩最上忍辱猶如虚空。

善男子。菩薩行羼提波羅蜜時不作是念。彼來罵我我能忍受。亦不見罵者受罵者及所罵法。不作是觀。不作是戲論言。彼空我亦空。亦不作是思惟。音聲如響何由而出。亦復不作是觀我是彼非。又復不作是見。彼無常我亦無常。亦復不作是念。彼愚我智。亦不作是想。我等應行忍辱。善男子。譬如有人求娑羅枝。爲娑羅枝故。齎持利斧入娑羅林中。至一大樹下斫其一枝。餘枝不作是念。彼已被斫不斫我等。其被斫者亦不作是念。我已被斫餘者不斫。二倶無想不生憎愛。善男子。菩薩摩訶薩行羼提波羅蜜時觀知一切法性。如草木墻壁瓦石等。而示現割截身體。爲教化衆生故。無憎無愛無憶想分別。善男子。是爲菩薩行羼提波羅蜜與虚空等。

如是善男子是爲八種諦察法忍能修忍辱波羅蜜多。又善男子行忍辱波羅蜜多時。若有毀罵於我。我當忍受名我忍辱。非忍辱波羅蜜多。若見罵者及以罵法。我當忍受名我忍辱。非忍辱波羅蜜多。住無諍行是音聲忍辱。非忍辱波羅蜜多。作是加行彼我倶空。思惟忍受彼我無常。思惟忍受此名施設忍辱。非忍辱波羅蜜多。善男子都不見有能行所行。譬加大娑羅林若復有人手持利斧。入彼林中斫其枝葉。彼樹終無一念之心。彼爲能斫此爲所斫不生憎愛。善男子菩薩摩訶薩。行忍辱波羅蜜多時。亦復如是無有憎愛。無能分別無所分別。是爲菩薩修行忍辱波羅蜜多猶若虚空。

rigs kyi bu brgyad po de dag ni byaṅ chub sems dpa’ rnams kyi chos la ṅes par rtog pa’i bzod pa’o || bzod pa źes bya ba ni (6) ’di dag bdag la gśe yaṅ bzod do sñam pa de ni ṅa yir ’dzin pa’i bzod pa ste | ’di ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di dag gśe ba bdag gis bzod par bya’o sñam pa de ni ṅar ’dzin pa’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || (7) ’di dag ni yi ge bsnor ba’o sñam pa de ni sgra daṅ skad kyi bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di yaṅ stoṅ pa bdag kyaṅ stoṅ pa’o sñam pa de ni yid la byed pa sbyor ba’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || bdag (257a1) gis bzod pa bya’o sñam pa de ni rnam par rig pa’i bzod pa ste | de ni nam mkha’ daṅ mtshuṅs pa’i bzod pa ma yin no || ’di lta ste | dper na śiṅ sā la chen po’i tshal yod par la la źig ’oṅs te | śiṅ sā la bcad na de la śiṅ sā la bcad pa’i lhag (2) ma rnams ’di sñam du ’di dag ni bcad do | bdag ni ma bcad do sñam du mi sems te | de dag la rjes su chags pa yaṅ med | khoṅ khro ba yaṅ med de | mi rtog rnam par mi rtog yoṅs su mi rtog pa de bźin du || gaṅ bzod pa ni byaṅ chub sems dpa’i bzod pa nam mkha’ daṅ mtshuṅs (3) pa yoṅs su dag pa’i mchog go ||

Then, in order to clarify this point further, the Lord went on to speak these verses: (atha khalu tasyāṃ velāyāṃ imā gāthā abhāṣata)

爾時世尊説伽他曰。

de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||

52 The knowledge of cessation (kṣayajñāna) is imperishable (akṣaya) and pure patience since the mind is cultivated without any attachment to any object.
Patience becomes the highest thought like empty space when its outside and inside (adhyātmabhāhya) are pure and it fixed anywhere.

盡智無生清淨忍　於境不染意成就
内外寂靜無所依　心淨忍辱虚空等

zad pa śes pa bzod pa mi zad gtsaṅ | yid ni yul la ma chags śin tu bsgoms ||
phyi naṅ śin tu rnam dag mi gnas pa | nam mkha’ mtshuṅs mñam (4) sems mchog bzod pa’o ||

53 This body (kāya) is just as a reflection, grass, tree, and wall, (pratibhāsatṛṇakāśṭhakuḍyasadṛśa) and thought (citta) is formless and invisible like as illusion (māyā).
This dharma is like empty space, since having no particular basis. Thus body is changeless (avikāra) and mind has no anger (apratighāta).

是身如影如草木　心形如幻無眞實
是法性空無所見　身心變異等於彼

lus ’di gzugs brñan rtsi śiṅ rtsig pa ’dra | sems kyaṅ gzugs med mi snaṅ sgyu ma ’dra ||
chos ’di lta ba’i gnas med nam mkha’ bźin | lus kyaṅ mi ’gyur yid la khro ba med ||

54 Homage (satkāra) should be beyond attachment and ill-will, it should not discriminate (vikḷp) between superior, inferior.
The religious way (yāna) which is just like the ground and threshold (indrakīla), teaches patience in order to purify living beings.

設有毀譽無喜怒　無所分別無高下
知忍如地如門閫　依教忍辱度有情

bkur sti byed la dga’ daṅ źe sdaṅ med | mtho daṅ dma’ (5) bar rnam par rtog pa med ||
theg pa gaṅ ’dra sa ltar sbyor ba bde | sems can dag par bstan ’dir bzod smra yin ||

55 Enduring the fact that all dharmas are empty since there is no life, individual self, or living being (nirjīvaniḥsvapudgalaniḥsatva), and not inconsistent with causes, conditions, and effects (hetupratyayakāryāvirodha). Such is the most true and highest exposition of patience.

雖知一切法性空　無人無我無壽命
不違因縁及造作　此忍最爲眞實行

srog med gaṅ zag bdag med sems can med | chos ’di thams cad stoṅ par gaṅ bzod ciṅ ||
rgyu daṅ rkyen daṅ byed daṅ ’gal mi byed | de ni bstan ’dir bzod mchog (6) yaṅ dag ñid ||

56 Never responding to the words of abuse, and never getting angry like the thundercloud (meghasvara) in the sky.
With a mind purified of self, seeing absolute emptiness, in this teaching I preach patience in order to purify living beings.

聞彼惡言不瞋恚　知語言性如虚空
修習身心空亦然　當淨有情修此忍

kha ṅan zer ba’i tshig thos mi gśe źiṅ | byed pa med pa nam mkha’i sprin sgra bźin ||
bdag rnam bsal yid stoṅ pa’i mchog mthoṅ de | bstan ’dir sems can gtsaṅ ma bzod smra yin ||

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