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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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34. Sāgaramudrāsamādhi  How then, son of good family, does the bodhisatva become unattached to all thoughts and deeds of living beings (sarvasatvacittacaritāsakta) when he obtains the ocean seal samādhi (sāgaramudrāsamādhipratilabdha)?  .  Son of good family, as many as features of living beings appear in the Jambudvipa World, the seal which is like all of them reflects in the great ocean, thus it is called the great ocean (māhasāgara).  In the same way, as many as there are the appearance of thoughts (cittāvabhāsa), the appearance of forms (rūpāvabhāsa), or the appearance of sounds (śabdāvabhāsa), all those reflect in a single appearance (avabhāsa) of the bodhisatva who maintains the ocean seal samādhi, thus it is called the ocean seal samādhi (sāgaramudrāsamādhi).  Just as the great ocean is of a single taste (ekarasa), so the dharma of the bodhisatva is also of a single taste since he knows the taste of liberation (vimukirasa).  Just as [the tide of] the great ocean is punctual, so the bodhisatva is never late for the seat of awakening (bodhimaṇḍa) by investigating when is the right time and wrong time.  Just as the great ocean decomposes a rotting corpse (mahāsāgaro mṛtakuṇapena sārdhaṃ saṃvasanti), so the bodhisatva breaks down any habitual pattern of vices (sarvakleśavāsanā) or any thought of disciples and isolated buddhas (sarvaśrāvakapratyekabuddhacitta).  Just as, no matter how much water in the great ocean is consumed, there is no increase or decrease, just so, no matter how much the dharma is consumed, the sphere of the dharma (dharmadhātu) of the bodhisatva is not increased or decreased.  Just as the width of the great ocean is immeasurable, so the insight (prajñā) of the bodhisatva is immeasurable.  Just as the depth of the great ocean is hard to fathom (duravagāha), so the profoundness of the bodhisatva is hard for disciples and isolated buddhas to understand.  Just as the great ocean is the place of immeasurable living beings, so the maturing of immeasurable living beings (satvaparipācana) depends on the bodhisatva.  This is the entrance of the ocean seal samādhi (sāgaramudrāsamādhipraveśa), and, son of good family, the bodhisatva who enters into the way is not attached to the thoughts or deeds of any living being (sarvasatvacittacaritāsakta). 
  善男子。云何菩薩得海印三昧能知一切衆生心行者。  若菩薩多聞如海。成就慧衆常勤求法。菩薩爲聞法故。盡能施與珍寶庫藏。爲聞法故盡能施與僕從給使妻子眷屬。爲聞法故捨家飾好嚴身之具。爲聞法故謙下給事。爲聞法故捨國土榮位及己身命。菩薩以如是等無數方便。勤求法門而不恃所行。菩薩爲聞法故。去至一由旬乃至百由旬。爲聞一四句偈受持讀誦廣爲人説。不捨是精進。是菩薩自成就多聞。於一切衆生生大悲心。無憂心。不望報心。乃至一衆生不生輕賤而爲説法。從一日乃至七日而無食想。乃至命終不捨説法。以説法善根迴向海印三昧。隨所聞法受持讀誦通利。善知義趣不依文字。眞實堅持終身不捨。菩薩發大欲精進。以此大欲精進力故。不久便得海印三昧。得此三昧已。即得自然無量阿僧祇百千萬法門。得無量阿僧祇百千萬億修多羅。不從他聞自然能説一切諸 佛所説悉能受持。能了一切衆生心行。善男子。喩如閻浮提一切衆生身及餘外色。如是等色海中皆有印像。以是故名大海印。菩薩亦復如是。得大海印三昧已。能分別見一切衆生心行。於一切法門皆得慧明。                    是爲菩薩得海印三昧。見一切衆生心行所趣 
  善男子云何菩薩。獲得海印三摩地。不染一切有情心行。    善男子以何因縁名爲海印三摩地。如贍部洲諸有情等若干色類。皆於海中而現影像故名大海。  如是若干有情一切心色之類。乃至音聲彼諸影像。皆於菩薩心海中現。是故名爲海印三摩地。  譬如大海同一鹹味。菩薩一味法解脱智亦復如是。  譬如大海不越潮限。菩薩觀時非時故不越成菩提時。坐於道場亦復如是。  譬如大海不宿死屍。菩薩不與一切習氣煩惱及聲聞縁覺心倶亦復如是。  譬如大海容納萬流不増不減。菩薩容受一切諸法無有増減亦復如是。  譬如大海其廣無涯。菩薩慧用無邊亦復如是。  譬如大海深難得底。菩薩智海一切聲聞縁覺難測亦復如是。  譬如大海能作。無量世界依止。菩薩作諸有情依止亦復如是。  善男子是爲菩薩善入海印三摩地已。不染一切有情心行 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ rgya (5) mtsho’i phyag rgya’i tiṅ ṅe ’dzin thob ciṅ sems can thams cad kyi sems daṅ spyod pa la mi chags pa yin źe na |    rigs kyi bu ’di lta ste dper na ’dzam bu’i gliṅ na sems can rnams kyi gzugs snaṅ ba ji sñed par de dag thams cad daṅ ’dra ba’i phyag rgya rgya mtsho chen po la yod de | (6) de’i phyir mtsho chen po źes bya’o ||  de bźin du sems can thams cad kyi sems su snaṅ ba’am | gzugs su snaṅ ba’am | sgrar snaṅ ba ji sñed pa de dag thams cad rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin la gnas pa’i byaṅ chub sems dpa’ snaṅ ba gcig la snaṅ bar ’gyur te | de’i (7) phyir rgya mtsho’i phyag rgya’i tiṅ ṅe ’dzin ces bya’o ||  ’di lta ste dper na rgya mtsho chen po ni ro gcig pa yin no || de bźin du byaṅ chub sems dpa’ yaṅ chos la rnam par grol ba’i ror śes pas ro gcig pa yin no ||  ’di lta ste dper na rgya mtsho chen po ni dus las mi yol ba yin no || de (279a1) bźin du byaṅ chub sems dpa’ yaṅ dus daṅ dus ma yin pa la so sor rtog pas byaṅ chub kyi sñiṅ po’i dus las mi yol lo ||  ’di lta ste | dper na rgya mtsho chen po ni śi ba’i ro daṅ lhan cig mi gnas so || de bźin du byaṅ chub sems dpa’ yaṅ bag chags kyi ñon moṅs pa thams (2) cad daṅ | ñan thos daṅ | raṅ saṅs rgyas kyi sems thams cad daṅ lhan cig mi gnas so ||  ’di lta ste | dper na rgya mtsho chen po ni chu thams cad zad pas bri ba’am gaṅ ba med do || de bźin du byaṅ chub sems dpa’ yaṅ chos thams cad zad pas chos kyi dbyiṅs bri ba’am gaṅ (3) bar mi byed do ||  ’di lta ste | der na rgya mtsho chen po ni kha tshon tshad med do | de bźin du byaṅ chub sems dpa’ yaṅ śes rab kyis tshad med do ||  ’di lta ste | dper na rgya mtsho chen po ni zab ciṅ gtiṅ dpag dka’ ba yin no || de bźin du byaṅ chub sems dpa’ yaṅ zab ciṅ ñan (4) thos daṅ | raṅ saṅs rgyas thams cad kyis gtiṅ dpag dka’ ba yin no ||  ’di lta ste | dper na rgya mtsho chen po ni sems can tshad med pa’i gnas yin no || de bźin du byaṅ chub sems dpa’ yaṅ sems can yoṅs su min par bya ba tshad med pa’i gnas yin no ||  ’di ni rgya mtsho’i (5) phyag rgya’i tiṅ ṅe ’dzin la ’jug pa yin te | rigs kyi bu de ltar źugs pa’i byaṅ chub sems dpa’ ni sems can thams cad kyi sems daṅ spyod pa la mi chags pa yin no || 
 
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