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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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22. Dharmanaya  How then, son of good family, does the bodhisatva enter into the profound guiding principle of the dharma (gambhīradharmanayapraveśa) which is difficult for disciples and isolated buddhas (sarvaśrāvakapratyekabuddha) to understand (prativedhya)?  What is called ‘profound (gambhīra),’ son of good family, is the dependent origination (pratītyasamutpāda).  The way of dependent origination (pratītyasamutpādanaya) is like this: formative factors are caused by ignorance; consciousness is caused by formative factors; name and form are caused by consciousness; the six fields of sense-perception is caused by name and form; touch is caused by the six fields of sense-perception; feeling is caused by touch; thirst is caused by feeling; grasping is caused by thirst; existence is caused by grasping; birth is caused by existence; ageing and death, sorrow, lamentation, suffering, depression, and despair are caused by birth. Thus this great mass of utter suffering originates.
(yad uta avidyāpratyayā saṃskārāḥ saṃskārapratyayaṃ vijñānaṃ vijñānapratyayan nāmarūpan nāmarūpapratyayaṃ ṣaḍāyatanaṃ ṣaḍāyatanapratyaya sparśaḥ sparśapratyayā vedanā vedanāpratyayā tṛṣṇā tṛṣṇāpratyayam upādānam upādānapratyayobhavaḥ bhavapratyayā jātiḥ jātipratyayā jjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsāḥ saṃbhavaṃty evam asya kevalasya mahato duḥkhaskandhasya samudayo bhavati)  What are the causes and conditions (hetupratyaya) for the vices (saṃkleśa) of living beings, in which the bodhisatva enters with knowledge, this is called the guiding principle of the origin of the dependent origination (pratītyasamutpādasamudayanaya).  What then is the guiding principle of the cessation of the dependent origination (pratītyasamutpādanirodhanaya)?  To wit, cessation of formative factors is caused by cessation of ignorance comes; cessation of consciousness is caused by cessation of formative factors; cessation of name and form is caused by cessation of consciousness; cessation of the six fields of sense-perception is caused by cessation of name and form; cessation of touch is caused by cessation of the six fields of sense-perception; cessation of feeling is caused by cessation of touch; cessation of thirst is caused by cessation of feeling; cessation of grasping is caused by cessation of thirst; cessation of existence is caused by cessation of grasping; cessation of birth is caused by cessation of existence comes; cessation of ageing, death, sorrow, lamentation, suffering, depression and despair is caused by cessation of birth. Thus this great mass of utter suffering ceases.
(yad uta avidyānirodhāt saṃskāranirodhaḥ, saṃskāranirodhād vijñānanirodhaḥ, vijñānanirodhānnāmarūpanirodhaḥ, nāmarūpanirodhāt ṣaḍāyatananirodhaḥ, ṣaḍāyatananirodhāt sparśanirodhaḥ, sparśanirodhād vedanānirodhaḥ, vedanānirodhāttṛṣṇānirodhaḥ, tṛṣṇānirodhādupādānanirodhaḥ, upādānanirodhād bhavanirodhaḥ, bhavanirodhājjātinirodhaḥ, jātinirodhājjarāmaraṇaśokaparidevaduḥkhadaurmanasyopāyāsā nirudhyante. evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati. evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati evam asya kevalasya mahato duḥkhaskandhasya nirodho bhavati)  This, son of good family, is the guiding principle of dependent origination ceasing (pratītyasamutpādanirodhanaya).  What are the causes and conditions (hetupratyaya) for the purification (vyavadāna) of living beings, in which the bodhisatva enters with knowledge, though any disciple or isolated buddha [cannot enter], this is called the entrance into the profound guiding principle of dharma.  Why is that? Because both the vices of all living beings and the knowledge of purification (sarvasatvakleśavyavadānajñāna) belong to the sphere of the Awakened Lords (buddhagacara),  and the bodhisatva understands these connetions (anusaṃdhi) by his own knowledge (ātmajñāna) and the presence of the Buddhas (buddhādhiṣṭhāna).  Further, what we called ‘profound (gambhīra)’ is concerned with essential entities (satkāya).  As the self is pure (ātmaviśuddhi), thus all dharmas are pure (sarvadharmaviśuddhi).  Why? If you really search for essential entities (satkāya), they can never be grasped (nopalabhyante).  That which can never be grasped is ‘profound (gambhīra).’  The self has never been grasped by any buddha.  Why is that?  The self is originally pure (ādiviśuddha), and just as the self is pure, so all dharmas are pure.  Why do we say ‘pure (viśuddha)’?  Since any dharma is unoriginated (anutpanna) and beyond origination (anutpāda), not ceased (aniruddha), and beyond cessation (anirodha), it is called ‘pure (viśuddha).’  In what is beyond darkness (andhakāra), beyond manifestation (anābhāsa), without basis (anālaya) and blindness (timira), in what is the deep and highest truth (gaṃbhīraparamārtha), there is no sight (cakṣur) or cessation of sight, up to and including no mind (manas) or cessation of mind, that is the space of objects (gocara) where there is no calculation (gaṇanā).  That which makes the space of objects (gocara), being a space without objects, that is the highest truth (paramārtha), and that is why it is called ‘profound (gambhīra).’  Because it cannot be grasped by thought and mind (acittamanogrāhya), it is difficult to understand (duradhigamya), difficult to see (durdṛśya), and difficult to comprehend (duḥprativedhya). But he, not dependent on others in respect of knowledge (jñānāparapraṇeya), still teaches this profound guiding principle of dharma to other living beings (parasatvān gambhīradharmanayaṃ pradeśayati),  This is the entrance into the profound guiding principle of dharma (gambhīradharmanayapraveśa) of the bodhisatva, which is hard for disciples and isolated buddhas to fathom (sarvaśrāvakapratyekabuddhaduravagāha). 
  善男子。云何菩薩入甚深法門。諸聲聞辟支佛所不能入者。      若菩薩入甚深因縁法。知逆順因縁法。 善知出知離。知生知滅。知集知盡。善知衆生。以何因縁故。受垢離垢。捨淨得淨。乃至不見一法有垢有淨。知一切法性相清淨。亦不得清淨法相。以我甚深故知一切法甚深。以我離故知一切法離。以我無二故知一切法無二。                                以眼色二倶離故乃至意法亦離。  則入第一義。  以世諦故假名諸法。亦不執著眞諦世諦。  是爲菩薩入甚深法門。諸聲聞辟支佛所不能入。 
  善男子云何菩薩入甚深佛法理趣。一切聲聞縁覺難測。  善男子甚深者名爲縁生理趣  所謂無明縁行行縁識。識縁名色名色縁六處。六處縁觸觸縁受。受縁愛愛縁取。取縁有有縁生。生縁老死憂悲苦惱。由集爲因爲縁。生大苦蘊。  令諸有情流轉雜染。菩薩於彼善能了知此。則名爲縁生理趣。  云何名爲縁滅理趣。  謂無明滅則行滅。行滅則識滅。識滅則名色滅。名色滅則六處滅。六處滅則觸滅。觸滅則受滅。受滅則愛滅。愛滅則取滅。取滅則有滅。有滅則生滅。生滅則老死憂悲苦惱滅。由是因縁滅則大苦縕滅故。令有情獲得清淨。  如是名爲縁滅理趣。  若菩薩於彼如是了知。是名爲入甚深理趣。非諸聲聞縁覺能於雜染得清淨者。  此是諸佛如來境界。  若菩薩以佛威神加持之力。則能於此 隨分覺悟。  復次甚深者名薩迦耶。  薩迦耶清淨故一切法清淨。  何以故。此薩迦耶推求根本無所得故。  其無所得則爲甚深。  諸佛於我皆無所得。    我本清淨如我清淨一切法亦清淨。  以何因縁而名清淨。  謂彼諸法本來不生。無所起滅故名清淨。  復次無暗無明無阿頼耶。眞實勝義名爲甚深。彼無眼滅。乃至亦無意滅。無有境界。  是無境界則是眞實。第一義諦名爲甚深。亦無心意執著。勝義以難測難見不可覺故。於此諸類甚深法理。  亦無心意執著。勝義以難測難見不可覺故。於此諸類甚深法理。但以假名隨順世諦。於他有情分別顯示。  是爲菩薩得入甚深佛法理趣一切聲聞縁覺難測。 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chos kyi tshul zab mo la rab tu źugs śiṅ ñan thos daṅ | raṅ saṅs rgyas thams cad kyis rtogs par dka’ ba (4) yin źe na |  rigs kyi bu zab mo źes bya ba ni rten ciṅ ’brel bar ’byuṅ ba’o ||  rten ciṅ ’brel bar ’byuṅ ba’i tshul ni ’di lta ste | ma rig pa’i rkyen gyis ’du byed | ’du byed kyi rkyen gyis rnam par śes pa | rnam par śes pa’i rkyen gyis miṅ daṅ gzugs | miṅ daṅ gzugs (5) kyi khyen gyis skye mched drug | skye mchad drug gi rkyen gyis reg pa | reg pa’i rkyen gyis tshor ba | chor ba’i rkyen gyis sred pa | sred pa’i rkyen gyis len pa | len pa’i rkyen gyis srid pa | srid pa’i rkyen gyis skye ba | skye ba’i rkyen gyis rga śi daṅ | mya ṅan daṅ | smre sṅags ’don (6) ba daṅ | sdug bsṅal pa daṅ | yid mi bde ba daṅ | ’khrug pa rnams ’byuṅ bar ’gyur te | de ltar na sdug bsṅal gyi phuṅ po chen po ’di ’ba’i źiṅ ’byuṅ bar ’gyur ro ||  sems can rnams kun nas ñon moṅs par ’gyur ba’i rgyu gaṅ daṅ | rkyen gaṅ yin pa de la (7) byaṅ chub sems dpa’ ye śes rab tu ’jug ste | ’di ni rten ciṅ ’brel bar ’byuṅ ba kun ’byuṅ ba’i tshul źes bya’o ||  de la rten ciṅ ’brel bar ’byuṅ ba’i ’gog pa’i tshul gaṅ źe na |  ’di lta ste | ma rig pa ’gags pas ’du byed ’gag | ’du byed ’gags pas (270a1) rnam par śes pa ’gag | rnam par śes pa ’gags pas miṅ daṅ gzugs ’gag | miṅ daṅ gzugs ’gags pas skye mched drug ’gag | skye mched drug ’gags pas reg pa ’gag | reg pa ’gags pas tshor ba ’gag | tshor ba (2) ’gags pas sred pa ’gag | sred pa ’gags pas len pa ’gag | len pa ’gags pas srid pa ’gag | srid pa ’gags pas skye ba ’gag | skye ba ’gags pas rga śi daṅ | mya ṅan daṅ | smre sṅags ’don pa daṅ | sdug bsṅal pa daṅ | yid mi bde pa daṅ | (3) ’khrug pa rnams ’gag ste | de ltar na sdug bsṅal gyi phuṅ po chen po ’ba’ źig po ’gag par ’gyur ro ||  de ni rigs kyi bu rten ciṅ ’brel bar ’byuṅ ba ’gog pa’i tshul źes bya’o ||  sems can rnams rnam par dag par ’gyur pa’i rgyu gaṅ daṅ rkyen gaṅ yin pa de la (4) byaṅ chub sems dpa’ ye śes rab tu ’jug ste | de ni chos kyi tshul zab mo la ’jug pa źes bya ste | gaṅ ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma yin pa’o ||  de ci’i phyir źe na | ñan thos daṅ | raṅ saṅs rgyas thams cad kyis ma yin źe na | sems (5) can thams cad kyi kun nas ñon moṅs pa daṅ | rnam par byaṅ ba śes pa ni saṅs rgyas bcom ldan ’das kyi yul lo ||  raṅ gi ye śes daṅ | saṅs rgyas kyi byin gyi rlabs kyis byaṅ chub sems dpas kyaṅ de’i mtshams sbyor ba śes so ||  gźan yaṅ zab mo źes (6) bya ba ni ’jig tshogs daṅ |  bdag rnam par dag pa daṅ | chos thams cad rnam par dag pa’o ||  de ci’i phyir źe na | ’jig tshogs ni kun du btsal kyaṅ mi dmigs so ||  gaṅ mi dmigs pa de ni zab mo’o ||  bdag ni saṅs rgyas thams cad kyis kyaṅ ma brñes (7) so ||  de ci’i phyir źe na |  bdag thog ma nas kyaṅ rnam par dag pa ste | ji ltar bdag rnams par dag pa de bźin du chos thams cad rnam par dag go ||  de ci’i phyir rnam par dag pa źes bya źe na |  de la chos gaṅ yaṅ ma skyes | ma skyed | ma ’gags | mi ’gag (270b1) pa ste | de bas na rnam par dag par źes bya’o ||  mun pa med pa | snaṅ ba med pa | kun gźi med pa | rab rib med pa | don dam pa zab mo gaṅ la mig med ciṅ mig ’gog pa med pa nas yid kyi bar du med ciṅ yid ’gog pa med pa ste | de ni yul du bgraṅ ba ma yin no ||  gaṅ (2) yul ma yin źiṅ yul byed pa de ni don dam pa ste | de’i phyir zab mo źes bya’o ||  de la sems daṅ yi ’dzin pa med de rtogs par dka’ ba mthoṅ bar dka’ ba khoṅ du chud par dkar ba de lta bu’i chos kyi tshul zab mo la ye śes gźan gyi driṅ la mi ’jog ciṅ sems can gźan la (3) yaṅ rab tu ston te |  de ltar na byaṅ chub sems dpa’i chos kyi tshul zab mo la rab tu źugs pa | ñan thos daṅ | raṅ saṅs rgyas thams cad kyis gtiṅ dpag dka’ ba yin no || 
 
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