Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

20. Dharmaprayoga How then, son of good family, does the bodhisatva collect all qualities of the Buddha (sarvabuddhadharmasamudānaya) by thorough practice (yoniśaḥprayoga)? ‘Thorough (yoniśaḥ)’ means the entrance into dependent origination (pratītyasamutpādapraveśa). Why is that? As is the cause and conditions (hetupratyaya), thus the fruit (phala) is produced (abhinirvṛtta). The generosity (dāna) is the cause of great comforts (mahābhogahetu), and the bodhisatva, having transferred that giving into omniscience (tyāgaṃ sarvajñatāyaṃ pariṇāmaitvā), fulfils the perfection of giving (dānapāramitāṃ paripūrayati). The morality (śīla) is the cause of birth among gods and men (devamānuṣajātihetu), and the bodhisatva, being born among gods and men, makes living beings adopt moral ways (śīlam avatārayati); he, having transferred the maintaining morality into omniscience, fulfils the perfection of morality (śīlapāramitāṃ paripūrayati). The tolerance and mildness (kṣāntisauratya) are the causes which are the ornaments of body, speech and thought (kāyavākcittālaṃkārahetu); the bodhisatva practices what is good for oneself and for others (ātmaparahita) through the ornaments of body, speech and thought (kāyavākcittālaṃkāra); he, having transferred the basis of wishing to help and tolerance into omniscience (hitakāmakṣāntyavasthāṃ sarvajñatāyaṃ pariṇāmaitvā), fulfils the perfection of tolerance (kṣāntipāramitāṃ paripūrayati). The vigour (vīrya) is the cause of collecting all Buddha learning (sarvabuddhaśruta); The bodhisatva makes an effort (vīryam ārambya), attains all roots of good (kuśalamūlaṃ samādāpya), transfers the vigour of attaining all roots of good into omniscience, and fulfils the perfection of vigour (vīryapāramitāṃ paripūrayati). The meditation (dhyāna) is the cause of happiness and noble birth (pramuditacittājāneyahetu); the bodhisatva completes the accumulations for peaceful meditation (śamathasaṃbhāra) with happiness and noble birth (pramuditacittājāneya); he, having transferred the accumulations of peaceful meditation (śamathasaṃbhāra) into omniscience, fulfils the perfection of meditation (dhyānapāramitāṃ paripūrayati). Learning (śruta) is the cause of great insight (mahāprājñahetu); the bodhisatva, not being entangled in the preconceived viewpoints (upalaṃbhadṛṣṭikāgrahaṇa), having transferred the learning without apprehending (anupalambhaśruta) into omniscience, fulfils the perfection of insight (prajñāpāramitāṃ paripūrayati). In the same way with all good qualities (sarvakuśaladharma), whatever the cause of good qualities (kuśaladharmahetu) accumulated, its effect (phala) will appear without effort (anābhoga). Further, the cause and conditions (hetupratyaya) are called thorough mental effort (yoniśomanasikāra). With regard to what is called ‘thorough (yoniśaḥ)’, there is the self in every fundamental moment of existence. Just as there is no self in oneself, so there is no self in any moment of existence. Just as the self is empty (śūnya), so all moments of existence are empty. Just as the self is merely a word (nāma), so all moments of existence are merely words. Thus the thorough practice (yoniśaḥprayoga) of the bodhisatva is to be equally associated with all moments of existence. That which is the same as all moments of existence (sarvadharmasamatā) is the same as all qualities of the Buddha (sarvabuddhadharmasamatā), and thus the thorough practice of the bodhisatva is to attain the qualities of the Buddha (buddhadharma).

善男子。云何菩薩善順發行成就佛法者。若菩薩聞甚深微妙。於諸世間最勝佛法。發大欲精進。我應成就此甚深微妙。於諸世間最勝佛法。如是善思惟分別。是何等法與何法相應。是何等法知何法。菩薩作是念言。無有法與法相應者。無有法與法不相應者。無有法知法者。無有法不知法者。此諸法性鈍性無性故。是一切法從因縁生。無有定主。而能隨意莊嚴。有種種果報相諸法無性故。布施是莊嚴寶藏大富相。布施得大富不離因故。布施不知大富。大富不能知施。持戒是莊嚴生天相。持戒得生天不離因故。多聞是莊嚴智慧相。多聞得智慧不離因故。不見一法無因無縁而生者。亦不著因縁。自善順入一切法。如我無生無起。一切法無生無起。亦復如是。如我空一切法空。亦復如是。如我離一切法離亦復如是。知一切法入平等如性非作非不作。是爲菩薩善順發行成就佛法

善男子云何菩薩如理相應修習佛法。如理者名入縁生。何以故。如彼彼因縁。感彼彼果報。謂如布施因。獲大財富。是故菩薩。行布施已盡將迴向一切智智。滿足成就檀波羅蜜。尸羅是生人天之因。菩薩普令汚戒有情。安住淨戒。要期迴向薩婆若已。滿足成就戒波羅蜜。忍辱柔和爲莊嚴身口意之因。菩薩常行自利利他。不爲惱害住於忍辱。迴向薩婆若已。滿足成就忍波羅蜜。精進爲能引攝一切佛法之因。菩薩應發勤精進心。積集一切所有善根。盡將迴向薩婆若已。滿足成就精進波羅蜜。禪定爲於正知之因。菩薩爲欲求正知故。修習奢摩他資糧。盡以迴向薩婆若已。滿足成就禪波羅蜜。般若多聞爲大慧之因。菩薩不取不執聞相。迴向薩婆若已。滿足成就般若波羅蜜。如是能於一切善法。知如是因感如是果。是名因縁如理作意。復次如理作意者。謂如於我及一切法如理作意。如是知我無我。一切法悉皆無我。知我是空一切法悉皆是空。我但有名一切法亦唯有名。菩薩如是如理作意。於一切法平等相應。即是具足一切佛法。是爲菩薩如理相應修習佛法

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ tshul bźin la rab tu sbyor bas saṅs rgyas kyi chos thams cad yaṅ dag par sdud ce na | tshul bźin źes bya ba ni rten ciṅ ’brel bar ’byuṅ ba la ’jug (7) pa’o || de ci’i phyir źe na | rgyu daṅ rkyen ci ’dra ba de ’dra bar ’bras bu mṅon par ’grub bo || sbyin pa ni loṅs spyod chen po’i rgyu ste | de la byaṅ chub sems dpa’ gaṅ gtoṅ ba de yaṅ thams cad mkhyen par bsṅos nas sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par byed do || tshul (268b1) khrims ni lha daṅ mir skye ba’i rgyu ste | lha daṅ mir skyes nas byaṅ chub sems dpas sems can rnams tshul khrims la rab tu ’dzud de | tshul khrims yaṅ dag par bzuṅ ba de yaṅ thams cad mkhyen par bsṅos nas tshul khrims kyi pha rol tu phyin pa yoṅs su rdzogs par byed (2) do || bzod pa daṅ des pa ni lus daṅ ṅag daṅ sems kyi rgyan gyi rgyu ste | lus daṅ | ṅag daṅ | sems brgyan pas byaṅ chub sems dpa’ bdag la phan pa daṅ gźan la phan par źugs pa yin te | phan par ’dod pa bzod pa’i gnas de yaṅ thams cad mkhyen par bsṅos nas (3) bzod pa’i pha rol tu phyin pa yoṅs su rdzogs par byed do || brtson ’grus ni saṅs rgyas kyi thos thams cad sdud pa’i rgyu ste | byaṅ chub sems dpas brtson ’grus brtsams nas dge ba’i rtsa ba thams cad yaṅ dag par sgrub ciṅ dge ba’i rtsa ba thams cad yaṅ dag par sgrub (4) pa’i brtson ’grus de yaṅ thams cad mkhyen par bsṅos nas brtson ’grus kyi pha rol tu phyin pa yoṅs su rdzogs bar byed do || bsam gtan ni sems dga’ ba daṅ caṅ śes pa’i rgyu ste | byaṅ chub sems dpa’ dga’ ba daṅ caṅ śes pas źi gnas kyi tshogs kun skoṅ ste | (5) źi gnas kyi tshogs de yaṅ thams cad mkhyen par bsṅos nas bsam gtan gyi pha rol tu phyin pa yoṅs su rdzogs par byed do || thos pa ni śes rab chen po’i rgyu ste | byaṅ chub sems dpa’ śes rab chen po ni dmigs par lta ba mi ’dzin ciṅ dmigs pa med pa’i thos ba de yaṅ (6) thams cad mkhyen par bsṅos nas śes rab kyi pha rol tu phyin pa yoṅs su rdzogs par byed do || de bźin du dge ba’i chos thams cad de dge ba’i chos kyi rgyu gaṅ daṅ gaṅ bsags pa de daṅ de’i ’bras bu lhun gyis grub pas mṅon par skye bar ’gyur te | rgyu daṅ rkyen de ni tshul bźin (7) yid la byed pa źes bya’o || gźan yaṅ tshul bźin źes bya ba la chos thams cad kyi tshul bźin ni bdag yin te | ji ltar bdag la bdag med pa de bźin du sems can thams cad la bdag med do || ji ltar na bdag stoṅ pa de bźin du chos thams cad stoṅ ṅo || ji ltar bdag miṅ (269a1) du btags pa tsam du zad pa de bźin du chos thams cad kyaṅ miṅ du btags pa tsam du zad do || de ltar tshul bźin la rab tu sbyor ba’i byaṅ chub sems dpa’ ni chos thams cad mñam par sbyor ro || gaṅ chos thams cad mñam pa ñid de ni saṅs rgyas kyi chos (2) thams cad mñam pa ñid de | de ltar tshul bźin la sbyor ba’i byaṅ chub sems dpa’ ni saṅs rgyas kyi chos rnams yaṅ dag par sgrub po ||

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