27th Imperishable, Knowledge of Eloquence

[Sanskrit text for this chapter is available]

What then is knowledge of eloquence?

[1. What eloquence is (yat pratibhānam):] Knowledge of giving unattached instructions [when answering questions, not hesitating, teaching everything, not confined to a single subject], knowledge of giving unbroken instructions [even though asked many different questions from different people at the same time], knowledge of giving instructions unhindered [by any opponent (parapravādin) or depending on certain motivating causes (hetu) ], quick eloquence, ready eloquence, swift eloquence, unfailing eloquence [understanding reality (tattva), attaining extinction (nirvāṇa) ].

[2. Where eloquence is (yatra pratibhānam):] Eloquence in accordance with the questions, eloquence never diverted, eloquence never given up, eloquence with connection [between words and meaning], eloquence giving understanding, eloquence with joy in [and only concerned with] religion [giving up chattering (pralāpa) ], eloquence established in the power of tolerance [not answering harsh words with irritation and harsh words], profound eloquence [teaching emptiness], varied eloquence, eloquence concerned with both concealed truth and the highest meaning, eloquence concerned with generosity, morality, tolerance, vigour, meditation and insight, eloquence teaching the [twelvefold] divisions of words of all the teachings of the Buddha, eloquence concerned with the profound way, with presence of recollection, right exertion, the bases of magic, abilities, powers and the limbs of awakening, eloquence concerned with peaceful meditation and expanded vision, eloquence being knowledge of the moments of existence expressed by words, seeing the interpretations, eloquence being knowledge of penetrating meditations, liberations, concentrations, states of concentration and truths, eloquence concerned with all the religious ways, eloquence comforting all beings in their practice through true teaching.

[3. How eloquence is (yathā pratibhānam):] It is no unconcentrated or foolish speech, no harsh speech [so that words and syllables (padavyañjana) are not in accordance with the mind (manas), or, in showing the means (upāya) to bring back again those deviating from their practice (śikṣā) ], firm speech, no provocative speech [when teaching the means (upāya) to penetrate the highest truth (paramārtha), or, in saying that the penance (tapas) of the tīrthikas is not a meaningful way (anarthikamārga) ], mild speech, pure speech, completely free speech, unhindered speech, speech not deviating from right speech [in words and syllables (padavyañjana) ], gentle speech, unassailable speech, unconceited speech, peaceful speech, sympathetic speech, coherent speech, speech connected [when it concerns word and meaning, always explaining fully after giving an epitome], complete speech [since it increases and spreads all roots of good], logical speech [since it is in accordance with the three standards of knowledge (pramāṇa) ], unimpaired speech [through creating, increasing and spreading roots of good], pleasant speech [when it concerns meaning], delicate speech [when it concerns the syllables], irreproachable speech [not breaking one’s vows], speech beneficial [to all congregations], speech praised by the holy, (p. 114) speech in accordance with making endless buddha-fields understand [filling them with speech arising from that eloquence], speech in accordance with making [Brahman, here the same as extinction (nirvāṇa) ] understood, discerning Brahmā’s speech. With the eloquence taught by the Buddhas he teaches religion to other beings and other persons with knowledge of their abilities, superior or inferior as they may be.

That teaching of religion of his succeeds in effecting the real cessation of suffering for the one who practises it.

This is knowledge of eloquence.

These, reverend Śāradvatīputra, are called the bodhisattvas’ four kinds of imperishable knowledge.