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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    
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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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25. Dharmadhātu  How then, son of good family, does the bodhisatva relate to the guiding principle of the sphere of moments of existence (dharmadhātunaya), being united with (samavasarati) the sphere of all moments of existence (sarvadharmadhātu)?  ‘The sphere of moments of existence (dharmadhātu)’ is the sphere that is free from desire since it is free from any impurity (rāgavigatadhātuḥ sarvarajavigatatayā?);  the sphere of non-origination (anutpanna) since it is not something in particular (asamudānīta);  the sphere without cessation (anirodha) since there is no occurrence;  the sphere that does not go anywhere (agamanatā) since there is no transmigration (gamana);  the sphere without coming (anāgamanatā) since there is no passing over;  the sphere without abiding since there is no arising;  the sphere as it really is (yathāvaddharmadhātu) because of its sameness in all three times (tryadhvasamatā);  the sphere of self (ātmadhātu) since it is originally pure (ādiviśuddhi);1   the sphere without personality (niḥpudgaladhātu) since it is the highest truth (paramārtha);  the sphere without information (avijñāptidhātu) since it is non-abiding;  the sphere without basis (anālayadhātu) since there is no contamination (saṃkīrṇa);  the sphere without birth (anutpādadhātu) since it is fixed (niyāma);  the sphere like the space (gaganadhātu) since it is essentially tranquil (svabhāva_pariśuddhi);  the sphere of liberation (nirvāṇadhātu) since there is no argument against it (apratipakṣa);  such is the entrance into the way of the sphere of moments of existence (dharmadhātunayapreveśa).  Since all moments of existence are like this, son of good family, if the bodhisatva enteres into the way of moments of existence, then, whatever he says, expresses, or teaches, all that is united with (samavasṛta) the sphere of moments of existence.  Having entered into the way of the sphere of moments of existence, he knows the fact that there is no duality of the sphere of desire and the moments of existence (rāgadhātudharmadhātu)  - why? - because the desire (rāga) has the nature of the sphere of all moments of existence;  there is no duality of the sphere of aversion (dveṣadhātu) and the sphere of moments of existence - why? - because aversion has the nature of the sphere of all moments of existence;  there is no duality of the sphere of delusion (mohadhātu) and the sphere of moments of existence - why? -because delusion has the nature of all moments of existence;  there is no duality of the sphere of vices (kleśadhātu) and the sphere of moments of existence - why? - because vices has the nature of the sphere of all moments of existence;  there is no duality of the sphere of passion (kāmadhātu) and the sphere of moments of existence - why? - because passion has the nature of the sphere of all moments of existence;  there is no duality of the sphere of forms (rūpadhātu) and the sphere of moments of existence - why? - because forms has the nature of the sphere of all moments of existence;  there is no duality of the sphere without form (ārūpyadhātu) and the sphere of moments of existence - why? - because the formlessness has the nature of the sphere of all moments of existence;  there is no duality of the sphere of the eye (cakṣurdhātu) and the sphere of moments of existence - why? - because the eye has the nature of the sphere of all moments of existence;  there is no duality of the sphere of forms (rūpadhātu) and the sphere of moments of existence - why? - because forms has the nature of the sphere of all moments of existence;  there is no duality of the sphere of eye-consciousness (cakṣurvijñānadhātu) and the sphere of moments of existence - why? - because eye-consciousness has the nature of the sphere of all moments of existence;  there is no duality of the sphere in the interval of mind and the sphere of moments of existence - why? - because the sphere of mind has the nature of the sphere of all moments of existence;  there is no duality of the sphere of mind-consciousness (manovijñānadhātu) and the sphere of moments of existence - why? - because the sphere of mind-consciousness has the nature of the sphere of all moments of existence;  there is no duality of the sphere of aggregates (skandhadhātu) and the sphere of moments of existence - why? - because the sphere of aggregates has the nature of the sphere of all moments of existence;  there is no duality of the sphere of earth, water, fire or wind (pṛthivīdhātvabdhātutejodhātuvāyudhātu) and the sphere of moments of existence - why? - because the earth, water, fire or wind has the nature of the sphere of all moments of existence;  there is no duality of the eighty-four thousand masses of religious teaching (caturaśītidharmaskandhasahasranirdeśa), the eighty-four thousand kinds of behaviour (caturaśītisahasracaritāna) or all moments of existence (sarvadharma) and the sphere of all moments of existence - why? - because all moments of existence have the nature of the sphere of all moments of existence.  The bodhisatva knows all moments of existence since the moments of existence which is the entrance into the sameness (samatāpraveśa) is united with all moments of existence. Son of good family, this is the entering into the way of moments of existence of the bodhisatva. 
  善男子。云何菩薩入法界性門。見一切法平等性。  若菩薩見諸法界。無處不至。無來無去。無生無滅。無相無起。無戲無行。菩薩作如是思惟。此諸法等皆同法界。如法界是離欲界。離塵垢界故。是無生界不可作故。是無滅界無滅盡故。是無來界不入根門故。是無去界無所至故。是不可安界無形質故。是無樔窟界無依止故。是眞實界三境分斷故。此法界中無眼界。無色界。無眼識界。                            如法界。  一切法界亦如是。是故名一切法入於法界。乃至無意界法界意識界。如法界。一切法亦如是。  是故名一切法入於法界。是菩薩知一切法入於法界。                            知地界法界無二無別。水界火界風界法界亦無二無別。欲界法界亦平等無二無別。色界無色界有爲界無爲界法界。亦平等無二無別。  如是知無心境界及覺。  是爲菩薩入法界性門。見一切法平等性 
  善男子云何菩薩。入於法界甚深理趣。見一切法與諸法界。互相周遍平等一性。  法界者亦名離欲界離一切塵故。  亦名不生界無聚集故。  不相違界本無生故。  無往界無等故。  無來界無礙故。  無住界不生起故。  如如界三世平等故。  無我界本來清淨故。  無壽者界由勝義故。  無了別界無所住故。  無阿頼耶界無染汚故。  無生起界性決定故。  如虚空界性清淨故。  如涅槃界無戲論故。  如是名爲入法界理趣。  若菩薩入如是理趣。凡所演説一一語言。皆與法界理趣互相周遍。  即知欲界法界無二無別。  復次欲性法界。  嗔性法界無二嗔性法界。  癡性法界無二癡性法界。  煩惱性法界無二煩惱性法界。  欲界性法界無二欲界性法界。  色界性法界無二色界性法界。  無色界性法界無二無色界性法界。  空性法界無二空性法界眼界性法界無二。眼界性法界。  色性法界無二色性法界。  眼識界性法界無二眼識界性法界。  乃至意界性法界無二意界性法界。  意識界性法界無二意識界性法界。  蘊界性法界無二蘊界性法界。  地水火風界性法界無二地水火風界性法界。  空性法界無二乃至八萬四千法蘊行一切法法界無二是爲。一切法法性界  若菩薩由平等智入如是法界。則能見一切法平等性理趣。善男子是爲菩薩入法界理趣 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ chos kyi dbyiṅs kyi tshul la źugs śiṅ chos kyi dbyiṅs thams cad las yaṅ dag par gźol ba yin źe na |  chos kyi dbyiṅs źes bya ba ni rdul thams (6) cad daṅ bral ba’i phyir dod chags daṅ bral ba’i dbyiṅs so ||  yaṅ dag par bsgrubs pa med pa’i phyir ma skyes pa’i dbyiṅs so ||  ma byuṅ ba’i phyir mi ’gog pa’i dbyiṅs so ||  ’gro ba med pa’i phyir mi ’gro ba’i dbyiṅs so ||  rgal ba med pa’i phyir ’oṅ ba med pa’i (7) dbyiṅs so ||  ’byuṅ ba med pa’i phyir gnas med pa’i dbyiṅs so ||  dus gsum mñam pa’i phyir ji lta ba bźin gyi dbyiṅs so ||  gzod ma nas rnam par dag pa’i phyir bdag gi dbyiṅs so ||  don dam pa yin pa’i phyir gaṅ zag med pa’i dbyiṅs so ||  gnas med (272a1) pa’i phyir rnam par rig pa med pa’i dbyiṅs so ||  ’dre ba med pa’i phyir kun gźi med pa’i dbyiṅs so ||  ṅes par gyur pa’i phyir skye ba med pa’i dbyiṅs so ||  raṅ bźin gyis yoṅs su dag pa’i phyir nam mkha’i dbyiṅs so ||  gñen po med pa’i phyir mya (2) ṅan las ’das pa’i dbyiṅs te |  ’di ni chos kyi dbyiṅs kyi tshul la ’jug pa źes bya’o ||  rigs kyi bu chos thams cad de ltar źugs pas de la byaṅ chub sems dpa’ de ltar chos kyi tshul la źugs pa’i gaṅ ci smra ba daṅ brjod pa daṅ | ston pa de thams cad ni chos (3) kyi dbyiṅs su yaṅ dag par gźol ba ñid do ||  chos kyi dbyiṅs kyi tshul la źugs pa de ’dod chags kyi khams daṅ | chos kyi dbyiṅs de dag gñis su med par rab tu śes so ||  de ci’i phyir źe na | ’dod chags ni chos kyi dbyiṅs kyi raṅ bźin can no ||  źe sdaṅ gi (4) khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | źe sdaṅ ni chos kyi dbyigs kyi raṅ bźin can no ||  gti mug gi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci ri phyir źe na | gti mug ni chos kyi dbyiṅs kyi raṅ bźin can no ||  ñon (5) moṅs pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | ñon moṅs pa ni chos kyi dbyiṅs kyi raṅ bźin can no ||  ’dod pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su su med de | de ci’i phyir źe na | ’dod pa’i khams ni chos kyi dbyiṅs (6) kyi raṅ bźin can no ||  gzugs kyi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | gzugs kyi khams ni chos kyi dbyiṅs kyi raṅ bźin can no ||  gzugs med pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | (7) gzugs med pa’i khams ni chos kyi dbyiṅs kyi raṅ bźin can no ||  mig gi khams daṅ | chos kyis dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | mig ni chos kyi dbyiṅs kyi raṅ bźin can no ||  gzugs kyi khams daṅ | chos kyi dbyiṅs de dag ni gñis (272b1) su med de | de ci’i phyir źe na | gzugs ni chos kyi dbyiṅs kyi raṅ bźin can no ||  mig gi rnam par śes pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | mig gi rnam par śes pa ni chos kyi dbyiṅs kyi raṅ bźin can no ||  yid kyi (2) bar gyi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | yid kyi khams ni chos kyi dbyiṅs kyi raṅ bźin can no ||  yid kyi rnam par śes pa’i khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | yid kyi rnam (3) par śes pa ni chos kyi dbyiṅs kyi raṅ bźin can no ||  phuṅ po’i khams daṅ | chos kyi dbyiṅs de dag ni gñis du med de | de ci’i phyir źe na | phuṅ po’i khams ni chos kyi dbyiṅs kyi raṅ bźin can no |  sa’i khams daṅ | chu’i khams daṅ | me’i khams daṅ | (4) rluṅ gi khams daṅ | chos kyi dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | sa daṅ | chu daṅ | med daṅ | rluṅ ni chos kyi dbyiṅs kyi raṅ bźin can no ||  chos kyi phuṅ po brgyad khri bźi stoṅ daṅ spyod pa brgyad khri bźi stoṅ daṅ chos thams cad kyi bar daṅ | chos kyi (5) dbyiṅs de dag ni gñis su med de | de ci’i phyir źe na | chos thams cad ni chos kyi dbyiṅs kyi raṅ bźin can no ||  byaṅ chub sems dpa’ gaṅ chos mñam pa ñid la źugs pa de ni chos kyi dbyiṅs thams cad la yaṅ dag par gźol ba’i phyir chos thams cad rab (6) tu śes pa yin te | rigs kyi bu de ltar na byaṅ chub sems dpa’ chos kyi tshul la źugs pa yin no || 
 
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