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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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We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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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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26. Dṛḍavajrāśaya  How then, son of good family, does the bodhisatva with a resolve firm and unbrekable (dṛḍhābhedyāśaya) like the diamond (yathāvajra) become well established (susthita) and unwavering (aniñjya) in this great way?  Son of good family, when the bodhisatva is unbreakable (abhedya) having made a resolve as firm as a diamond with the twelve qualities, he is not disturbed by the world with its gods (sadevakena lokena). What are those twelve (katamāni dvādaśa)?  To wit, a) since the thought of awakening (bodhicitta), intention (āśaya), and determination (adhyāśaya) are unbreakable (abhedya), the practice (prayoga) is also unbreakable;  b) the generosity (dāna) is unbreakable, and the morality, tolerance, vigour, meditation, and insight (dānaśīlakṣāntivīryadhyānaprajñā) are unbreakable;  c) great friendliness (mahāmaitrī) and great compassion (mahākaruṇa) are unbreakable;  d) the way of attraction (saṃgrahavastu) is unbreakable;  e) bringing living beings to maturity (satvaparipācana) is unbreakable;  f) the purification of the Buddha-fields (buddhakṣetrapariśuddhi) is unbreakable;  g) indefatigability in existence (saṃsārāparikheda) is unbreakable;  f) non-satisfaction for the root of good (kuśalamūlātṛpti) is unbreakable;  g) endless offerings (atyantayajña) for the sake of obtaining the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjana) are unbreakable;  h) giving up body and life in order to uphold the true religion (saddharmaparigrahāya kāyajīvitaparityāgaḥ) is unbreakable;  i) dedicating his roots of good (kuśalamūlapariṇāmana) for the sake of other beings (parasatvapudgala) is unbreakable;  j) his accumulation of all qualities of the Buddha (sarvabuddhadharmasamudānaya) is unbreakable.  When the qualities of bodhisatva are unbreakable in that way, son of good family, he is unbreakable having made a resolve as firm as a diamond (dṛḍhavajrāśaya).  Just as a diamond (maṇiratnavajra) breaks any kind of gem without being broken itself, so the bodhisatva, having made a resolve as firm as a diamond, removes bad habits, manifestations of vices, and wrong views (anuśayakleśaparyutthānadṛṣṭigata) of all living beings, but still he himself is not broken because of this great vehicle (mahāyāna).  In this way, son of good family, the bodhisatva is unbreakable having made a resolves as firm as a diamond, being well established and unshakable in this great way. 
  善男子。云何菩薩淳至堅固。喩如金剛心住不動於此大乘者。  若菩薩以直心行。成就淨淳  至以不退。畢竟不減。勤進以無礙。    大慈以無惓。大悲以普至。  方便得成就眞實觀慧。無礙等法皆悉成就。  菩薩見一切衆生有垢有濁。凡愚麁獷拒逆不順。是故菩薩爲教化一切群生故不廢精進。    見此生死有無量過患憂悲苦惱等。不退於來際莊嚴。  亦解無量無邊阿僧祇諸佛法。爲成就難集難持難滿諸佛法故。種諸善根  而能入如來無量法寶藏。    衆生性無量故。法性無量故。虚空性無量故。  爲受持一切如來法寶藏故。  不捨精進。聞一切法空無相無願。無作無生無起。解了分別觀行身證。成就未具足佛法。終不中道證於實際。善入諸禪解脱三昧。亦不厭離欲界而現受生。已離陰界諸入。無形無色無行。而隨衆生性。隨意示現種種形色而爲説法。轉菩薩輪示大涅槃。亦不捨菩薩行。入如是不思議法門。知一切法無性相。不動不壞不散。於此大乘不退轉。  如金剛寳珠能鑑餘寶。餘寶無能鑑此珠者。諸菩薩亦復如是。能以聲聞辟支佛乘。度無量無邊衆生。令入涅槃。而自不滅度。亦不退究竟大乘。  是爲菩薩淳至堅固。猶如金剛心住不動於此大乘。 
  善男子云何菩薩。意樂堅固猶若金剛。住此大乘無有傾動。  善男子菩薩成就十二種法。意樂堅固猶若金剛。不爲人天世間所壞。云何十二。  所謂菩提心。意樂増上意樂不壞故。  於施戒忍精進禪定般若不壞故。  大慈大悲不壞故。  四攝法不壞故。  成熟有情不壞故。  淨佛國土不壞故。  不厭患生死不壞故。  無厭足善根不壞故。  爲莊嚴相好設無遮施會不壞故。  爲護正法棄捨身命不壞故。  所有善根迴施一切有情不壞故。  積集一切佛法不壞故。  善男子若菩薩。於如是法修習不壞。當知爾時名爲成就堅固金剛不壞意樂。  如金剛寶能摧諸寶自體不壞。如是菩薩成就堅固意樂。能摧一切有情煩惱隨眠而自體不壞。  善男子是爲菩薩成就金剛堅固意樂。於此大乘無有傾動。 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bsam pa rdo rje ltar sra źiṅ mi phyed de theg pa chen po ’di la legs par gnas śiṅ mi gyo ba yin źe na |  rigs kyi (7) bu byaṅ chub sems dpa’ ni rdo rje ltar sra źiṅ mi phyed pa bcu gñis kyis na lha daṅ bcas pa’i ’jig rten gyis mi phyed pa yin te | bcu gñis gaṅ źe na |  ’di lta ste | byaṅ chub kyi sems mi phyed pa daṅ | bsam pa daṅ | lhag pa’i bsam pas sbyor ba mi phyed pa (273a1) daṅ |  sbyin pa mi phyed pa daṅ | tshul khrims daṅ | bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab mi phyed pa daṅ |  byams pa chen po daṅ | sñiṅ rje chen po mi phyed pa daṅ |  bsdu ba’i dṅos po mi phyed pa daṅ |  sems can yoṅs (2) su smin par byed pa mi phyed pa daṅ |  saṅs rgyas kyi źiṅ yoṅs su dag pa mi phyed pa daṅ |  ’khor bas yoṅs su mi skyo ba mi phyed pa daṅ |  dge ba’i rtsa bas mi ṅoms pa mi phyed pa daṅ |  mtshan daṅ dpe byad bzaṅ po’i phyir gtan pa med pa’i mchod sbyin byed pa mi phyed pa (3) daṅ |  dam pa’i chos yoṅs su gzuṅ pa’i phyir lus daṅ srog ’dor bar mi phyed pa daṅ |  sems can gźan daṅ gaṅ zag gźan gyi phyir dge ba’i rtsa ba bsṅo ba mi phyed pa daṅ |  saṅs rgyas kyi chos thams cad yaṅ dag par sgrub pa mi phyed pa ste |  rigs kyi bu gaṅ gi tshe byaṅ (4) chub sems dpa’ chos ’di lta bu ’di dag las mi phyed pa de’i bsam pa rdo rje ltar sra źiṅ mi phyed pa yin no ||  ’di lta ste dper na nor bu rin po che rdo rje ni nor bu rin po che thams cad ’bigs kyaṅ bdag ñid ni mi phigs so || de bźin du byaṅ chub sems dpa’ bsam pa (5) rdo rje ltar sra źiṅ mi phyed pa yaṅ sems can thams cad kyi bag la ñal daṅ | ñon moṅs pa kun nas ldaṅ ba daṅ | lta bar gyur pa rnams sel kyaṅ bdag ñid ni theg pa chen po ’di las mi phyed do ||  rigs kyi bu de ltar na byaṅ chub sems dpa’ bsam ba rdo rje ltar (6) sra źiṅ mi phyed de | theg pa chen po ’di la legs par gnas śiṅ mi g-yo ba yin no || 
 
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