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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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16. Caritalakṣaṇa  How then, son of good family, does the bodhisatva know1 the essential character of behaviour of all living beings (sarvasatvacaritalakṣaṇa)?  There, son of good family, are eighty-four thousand kinds of behaviour of living beings (caturaśītisatvacaritasahasra), and these are the basic words of a summary (mūloddānapada).  The behaviour of all living beings, which is immeasureable (sarvasatvacaritāpramāṇa), unthinkable (acintya), and ineffable (anabhilāpya), is known by the knowledge of a Buddha (buddhajñāna), but not by the knowledge of the disciples, the isolated buddhas (śrāvakapratyekabuddhajñāna), or the knowledge of bodhisatva (bodhisatvajñāna).  Thus the bodhisatva penetrates the essential character of behaviour of all living beings (sarvasatvacaritalakṣaṇānupraveśa) through the presence of the Buddhas (buddhādhiṣṭhāna) and his own knowledge (ātmajñāna).  The behaviour’s essence (svabhāva), essential character (lakṣaṇa), the essential character of cause (hetulakṣaṇa), the essential character of condition (pratyayalakṣaṇa), the essential character of productive cause (karaṇahetulakṣaṇa), the essential character of combination (sāmagrīlakṣaṇa), the essential character of difference (nānātvalakṣaṇa), the essential character of discordance (vilakṣaṇa), the essential character of passion (rāgalakṣaṇa), the essential character of aversion (dveṣalakṣaṇa), the essential character of delusion (mohalakṣaṇa), the essential character of the three together (sabhāgalakṣaṇa), the essential character of hell-beings (nirayalakṣaṇa), the animal world (tiryagyonilakṣaṇa), the essential character of the world of the lord of death (yamalokalakṣaṇa), the essential character of gods (devalakṣaṇa), the essential character of human being (manuṣyalakṣaṇa), the essential character of the entrance into the fixed course of disciples (śrāvakaniyāmāvakranti), the essential character of the entrance into the fixed course of isolated buddhas (pratyekabuddhaniyāmalakṣaṇa), the essential character of the entrance into the fixed course of the buddhas (buddhaniyāmalakṣaṇa), the essential character of distant cause, the essential character of intermediate cause (anantaryalakṣaṇa), and the essential character of immediate cause - he knows all the essential characters of behaviour truly as they are (yathābhūtaṃ prajānāti), and there is no fault at all (anavadya) in his understanding (sarvajñāna). 
  善男子。云何菩薩善分別行相者。      若菩薩翹勤精進求勝善法。於甚深法門心入籌量。清淨通利分布慧明。得大智明門。以此大智明門力故。知一切衆生心行所趣。總説一一衆生。有八萬四千諸行皆能了知。  所謂貪欲行二萬一千。瞋恚行二萬一千。愚癡行二萬一千。等分行二萬一千。是爲八萬四千諸行。一一衆生皆有是行。若廣説者則有無量行。一一行相門中。知有八萬四千諸根。一一根門中。知有八萬四千種差別解。盡知諸行諸根諸解差別相。知所應修習相。云何知差別 相。知此諸行諸根諸解。是貪欲相。是瞋恚相。是愚癡相。是等分相。是減相。是増相。是住相。是達相。是名知差別相。云何知所應修習相。知諸行諸根諸解無常相。苦相。無我相。 空相。寂滅相。離相。如實相。涅槃相。相自空相。相自離相。若能知如是等諸行諸根諸解。如如來成就諸行無障礙智。知一切衆生諸行諸根諸解差別相。菩薩亦次如來智知。而不捨菩薩所行。教化衆生無有疲惓。是名善分別行相 
  善男子云何菩薩。善知一切有情行相。  善男子菩薩。有八萬四千行。是於根本。鄔馱南句  有情行相。無量差別不可思議不可言説。唯佛能知。非諸聲聞縁覺所了。亦非菩薩之所能了。  彼菩薩蒙佛加持及自智力。隨知一切有情行相。  所謂如是自性相。如是行相。如是因相。如是縁相。如是作相。如是和合相。或種種相離相欲相。 瞋相癡相等分相。 地獄相傍生相琰魔界相天相人相。或聲聞尼夜摩相。或縁覺尼夜摩相。或佛尼夜摩相。或遠因相中因相近因相。如是有情一切行相如實知之。 除一切智不被摧伏。善男子是爲菩薩善知一切有情行相。
大集虚空藏菩薩所問經卷第二
丙午歳高麗國大藏都監奉　　勅雕造 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ sems can thams cad kyi spyod pa’i (4) mtshan ñid daṅ chog śes pa gaṅ yin źe na |  rigs kyi bu sems can rnams kyi spyod pa ni brgyad khri bźi stoṅ ste | ’di ni sdom gyi rtsa ba’i tshig go ||  gaṅ yaṅ sems can thams cad kyi spyod pa tshad med pa bsam gyis mi khyab pa brjod du med pa de saṅs rgyas kyi ye śes kyis (5) mkhyen te | ñan thos daṅ raṅ saṅs rgyas kyi ye śes kyis mi rig | byaṅ chub sems dpa’i ye śes kyis mi rig pa  de la byaṅ chub sems dpa’ saṅs rgyas kyi byin gyi rlabs daṅ | raṅ gi śes pas sems can thams cad kyi spyod pa’i mtshan ñid kyi rjes su rab tu ’jug ste |  (6) spyod pa de’i gaṅ ṅo bo ñid dam | gaṅ mtshan ñid kyaṅ ruṅ ste | rgyu’i mtshan ñid dam | rkyen gyi mtshan ñid dam | byed rgyu’i mtshan ñid dam | tshogs pa’i mtshan ñid dam | tha dad pa’i mtsham ñid dam | mi ’dra ba’i mtshan ñid dam | ’dod chags kyi mtshan ñid dam | źe (7) sdaṅ gi mtshan ñid dam | gti mug gi mtshan ñid dam | skal ba mñam pa’i matsana ñid dam | sems can dmyal ba’i mtshan ñid dam | dud ’gro’i skye gnas kyi mtshan ñid dam | gśin rje’i ’jig rten gyi mtshan ñid dam | lha’i mtshan ñid dam | mi’i mtshan ñid dam | (267a1) ñan thos kyi ṅes par gyur pa’i mtshan ñid dam | raṅ saṅs rgyas kyi ṅes par gyur pa’i mtshan ñid dam | saṅs rgyas kyi ṅes par gyur pa’i mtshan ñid dam | raṅ po’i rgyu’i mtshan ñid dam | bar ma’i rgyu’i mtshan ñid dam | ñe ba’i rgyu’i mtshan ñid kyaṅ ruṅ ste | (2) spyod pa de dag thams cad kyi mtshan ñid yaṅ dag pa ji lta ba bźin du rab tu śes te ye śes thams cad la kha na ma tho ba med pa yin no || 
 
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