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Gaganagañjaparipṛcchā

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
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Gaganagañjaparipṛcchā
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionI. The Occasion
Click to Expand/Collapse OptionII. Introduction
Click to Expand/Collapse OptionIII. 37 Questions
Click to Expand/Collapse OptionIV. 37 Answers
Click to Expand/Collapse OptionV. Miracle
Click to Expand/Collapse OptionVI. Dialogues
Click to Expand/Collapse OptionVII. Transmission
Click to Expand/Collapse OptionColophon
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Son of good family, how does the knowledge of the bodhisatva becomes like open space (kathaṃ kulaputra bodhisatvasya jñānaṃ gaganasamam)?  Having pervaded the thoughts of all beings (sarvasatvacitta) by knowledge (jñāna), he knows the impassioned thought of all beings truly as it is, as an impassioned thought (sarvasatvacittaṃ sarāgaṃ cittam api sarāgaṃ cittaṃ yathābhūtaṃ prajānāti);  he knows the thought full of aversion truly as it is, as a thought full of aversion (sadoṣaṃ cittam api sadoṣaṃ cittaṃ yathābhūtaṃ prajānāti);  he knows the thought full of bewilderment truly as it is, as a thought full of bewilderment (samohaṃ cittam api samohaṃ cittaṃ yathābhūtaṃ prajānāti);  he knows the thought full of impurity truly as it is, as a thought full of impurity (sopakleśaṃ cittaṃ api sopakleśaṃ cittaṃ yathābhūtaṃ prajānāti);  he never deviates from (avicalita) the nature of all moments of existence (dharmāprakṛti) which is without desire (rāga), and teaches religion for other beings (parasatvapudgala) so that they overcome their desire;  he never deviates from the nature of all moments of existence which is without aversion (dveṣa), and teaches religion for other beings so that they overcome their aversion;  he never deviates from the nature of all moments of existence which is without bewilderment (moha), and teaches religion for other beings so that they overcome their bewilderment;  he never deviates from the nature of all moments of existence which is without impurity (upakleśa), and teaches religion for other beings so that they overcome their impurity;  he teaches religion in order to purify the vices of desire, aversion, and bewilderment (rāgadveṣamohakleśa);  he never looks down on the thought of desire, aversion, bewilderment, and impurity (rāgadveṣamohopakleśa); and he also never looks up to the thought free from desire, aversion, bewilderment, and impurity.  Why is that? Because bodhisatva understands the sphere of all moments of existence (dharmadhātu) from the viewpoint of non-duality (advaya), in the way that the sphere of all moments of existence is the same as the sphere of desire (rāgadhātu); the sphere of all moments of existence is the sphere of aversion (dveṣadhātu); the sphere of all moments of existence is the sphere of bewilderment (mohadhātu); the sphere of all moments of existence is the sphere of vices (kleśadhātu).  For that reason, since all moments of existence are called the gathering of the sphere of all moments of existence (dharmadhātusamavasaraṇa), there is no going or no not-going in the sphere of all moments of existence;  and since all moments of existence belong to the sphere of all moments of existence (dharmadhātvanugata), he who knows the sphere of self (ātmadhātu) also knows the sphere of all moments of existence.  Thus the sphere of all moments of existence and the sphere of self are not two (advaya).  Why is that? Because the self is pure (ātmaviśuddhi), the sphere of all moments of existence is also pure (dharmadhātuviśuddhi).  In that way all moments of existence are pure, and this purity is illumination;  the illumination is without any upper cover (ābhyavakāśika);  where there is no upper cover (ābhyavakāśika), there is no space (avakāśa) for any distinguishing marks (nimitta);  where there are no distinguishing marks (animitta) there is no basis at all, and being without any basis is the same as open space.  In that way he is in accordance with knowledge, and because of the knowledge, he is also in accordance with all moments of existence. That is the knowledge of the bodhisatva becoming like open space. 
善男子。云何菩薩行智與虚空等者。若菩薩從善知識得聞法已。善順思惟所作諸行終不放逸。修少境界想已受無量想。受無量想已得如是智明。得是智明已得陰方便智。得界方便智。得入方便智。得諦方便智。得十二因縁方便智。  知衆生垢亦知垢性。知衆生淨亦知淨性。所謂衆生有染心。如實知有染心無染心。如實知無染心有恚心。  如實知有恚心無恚心。如實知無恚心有癡心。  如實知有癡心無癡心。如實知無癡心有諸煩惱心。  如實知有諸煩惱心無諸煩惱心。如實知無諸煩惱心。            彼菩薩不見有垢心爲卑無垢心爲勝。  所以者何。以菩薩入不二性清淨法門智故。如法性我性亦爾。如我性無我性亦爾。如無我性諸法亦爾。性清淨故。        若入一切諸法性清淨者。則不求諸法有垢有淨。  亦不見諸法文字相貌。不受不著故。  亦不見諸法障礙蓋纒及不障礙蓋纒。    喩如虚空無心意識。菩薩亦復如是。離心意識。知諸法性與虚空等。智行無礙過諸礙故。  善男子。是爲菩薩行智與虚空等。 
善男子云何菩薩修行智慧猶如虚空。  若菩薩遍縁一切有情。有欲心無欲心如實知。  有瞋心無瞋心如實知。  有癡心無癡心如實知。  有雜染心無雜染心如實知。  自既離欲。復能爲他補特伽羅説調伏欲法。  自既離瞋。復能爲他補特伽羅説調伏瞋法。  自既離癡。復能爲他補特伽羅説調伏癡法  自離雜染。復能爲他説調伏一切諸煩惱法。    不見有貪瞋癡煩惱者爲下劣心。 離貪瞋癡煩惱者爲勝上心。  何以故以彼菩薩。於不二法界清淨法門以證知故。如是法界即貪瞋癡界。如是法界即離染界。  是故法界與一切法互相渉入。法界即法。法即法界無所不遍。  若知我界即知法界。  法界我界無有二故。  所以者何我清淨故法界清淨。  如是一切法清淨故。  離於一切相無相故。無所安立。  離於一切相無相故。無所安立。  離於一切相無相故。無所安立。猶如虚空名無礙智由無礙智了一切法無所障礙。  是爲菩薩修行智慧猶如虚空。 
rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ ye śes nam mkha’ daṅ mtshuṅs pa yin źe na |  gaṅ sems can thams cad kyi sems la ye śes des khyab par byed ciṅ | sems can thams cad kyi sems (5) ’dod chags daṅ bcas pa’i sems kyaṅ ’dod chags daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||  źe sdaṅ daṅ bcas pa’i sems kyaṅ źe sdaṅ daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||  gti mug daṅ bcas pa’i (6) sems kyaṅ gti mug daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||  ñe ba’i ñon moṅs pa daṅ bcas pa’i sems kyaṅ des ñe ba’i ñon moṅs pa daṅ bcas pa’i sems su yaṅ dag pa ji lta ba bźin du rab tu śes so ||  des bdag ’dod chags (7) med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la ’dod chags ’dul ba’i phyir chos ’chad do ||  des bdag ñid źe sdaṅ med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la (263b1) źe sdaṅ ’dul ba’i phyir chos ’chad do ||  des bdag ñid gti mug med pa’i chos kyi raṅ bźin las ma g-yos par sems can gźan rnams daṅ gaṅ zag gźan dag la gti mug ’dul ba’i phyir chos ’chad do ||  des bdag ñid ñe ba’i ñon moṅs pa med pa’i chos kyi raṅ bźin (2) las ma g-yos par sems can gźan rnams daṅ | gaṅ zag gźan dag la ñon moṅs pa thams cad ’dul ba’i phyir chos ’chad do ||  des ’dod chags daṅ | źe sdaṅ daṅ | gti mug gi ñon moṅs pa rnam par dag par bya ba’i phyir chos ’chad do ||  ’dod chags daṅ | (3) źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa’i sems la dman par yaṅ yaṅ dag par rjes su mi mthoṅ | ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ ñe ba’i ñon moṅs pa med pa’i sems la mchog tu yaṅ yaṅ dag par rjes su mi mthoṅ ṅo ||  de ci’i phyir źe na | ’di (4) ltar byaṅ chub sems dpa’ de gñis su med pa’i mtha’i sgo nas chos kyi dbyiṅs yoṅs su śes te | chos kyi dbyiṅs gaṅ yin pa de ’dod chags kyi dbyiṅs | chos kyi dbyiṅs gaṅ yin pa de źe sdaṅ gi dbyiṅs | chos kyi dbyiṅs gaṅ yin de gti mug gi dbyiṅs | chos kyi (5) dbyiṅs gaṅ yin pa de ñon moṅs pa’i dbyiṅs so ||  de bas na chos thams cad chos kyi dbyiṅs su yaṅ dag par ’du’o źes bya ste | chos kyi dbyiṅs ni gar yaṅ ’gro ba’aṅ med | mi ’gro ba’aṅ med do ||  chos thams cad ni chos kyi dbyiṅs kyi rjes su soṅ ste | gaṅ bdag (6) gi dbyiṅs śes pa des chos kyi dbyiṅs kyaṅ śes so ||  de ltar na chos kyi dbyiṅs daṅ bdag gi dbyiṅs de dag mi gñis so ||  de ci’i phyir źe na | bdag rnam par dag pas chos kyi dbyiṅs kyaṅ rnam par dag go ||  de bźin du chos thams cad kyaṅ rnam par dag pa ste | (7) gaṅ rnam par dag pa de rab tu snaṅ ba’o ||  gaṅ rab tu snaṅ ba de bla gab med pa’o ||  gaṅ bla gab med pa de la mtshan ma thams cad kyi skabs med do ||  gaṅ mtshan ma med pa de la gnas pa gaṅ yaṅ med de | mi gnas pa ni nam mkha’o ||  gaṅ de ltar ye śes kyi rjes su (264a1) ’gro źiṅ ye śes des chos thams cad kyi rjes su ’gro ba de ni byaṅ chub sems dpa’i ye śes nam mkha’ daṅ mtshuṅs pa’o || 
 
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