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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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Verses 87-118  Then on that occasion the Lord uttered these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata):  87 The wise one whose thought is detached from any viewpoint (dṛṣti), who accumulates merits (puṇya), who is without the appearance of distinguishing marks (nimittāvyutthāna), and who transforms everything into awakening, becomes imperishable. 
  爾時世尊欲重宣此義而説偈言  已離邊無礙　慧功徳莊嚴
彼離諸著相　迴向無上道 
  爾時世尊説伽陀曰  已脱諸見之智者　於生死中具福徳
住於瑜伽離諸相　迴向菩提無盡處 
  de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so ||  gaṅ źig lta ba kun las sems dben źiṅ || mkhas pa bsod nams tshogs ni rab byed la ||
mtshan ma ldaṅ ba yoṅs su spaṅs (4) nas su || byaṅ chub phyir bsṅos de ni zad mi ’gyur || 
88 Having abandoned pride and conceit (mānātimāna), seeking for the accumulation of knowledge (jñānasaṃbhāra), the wise one, having the nature of infinite space (anantagaganasvabhāva), fulfils the knowledge of omniscience (sarvajñajñānaṃ paripūrayati). 
捨我慢憍慢　慧者莊嚴智
無障礙解脱　具足一切智 
應具一切智資糧　無邊智慧虚空性
無色無相亦無法　則能滿足一切智 
ṅa rgyal las kyaṅ ṅa rgyal kun spaṅs nas || de ni ye śes tshogs rnams tshol bar byed ||
mtha’ yas blo ldan nam mkha’i ṅo bo ñid || kun mkhyen ye śes yoṅs su rdzogs par byed || 
89 Son of the Victorious One (jinaputra), the recollection of the Buddha (buddhānusmṛti) is without the nature of form or essential character (rūpalakṣaṇadharmatā). Where there is no moving of thought or mind (cittamanas), there is the recollection of the Buddha. 
非色非種性　念佛非功徳
不憶念法身　是念佛所許 
應念佛身勝生子　於彼心意不散動
不取色相及種姓　是故名爲念如來 
rgyal ba’i sras de saṅs rgyas rjes dran pa || gzugs (5) daṅ mtshan gyi chos su ma yin te ||
gaṅ na sems daṅ yid ni mi rgyu ba || de ni ’thun par saṅs rgyas rjes su dran || 
90 The dharma which is free from desire (rāga), essentially transcendent, always peaceful and calm, the absence of distinguishing marks (animitta), and is free from any objective support (sarvālambana) is the recollection of the dharma (dharmānusmṛti). 
離欲性寂靜　非相非明闇
無心無意行　如是名念法 
法體遠離於諸欲　湛然寂靜常無相
若能遠離於所縁　是故名爲眞念法 
chos ni ’dod chags bral źiṅ raṅ bźin dben || źi źiṅ rab źi rtag tu mtshan ma med ||
gaṅ źig dmigs pa thams cad bral gyur pa || de ’dir chos ni rjes su dran pa (6) yin || 
91 The holy Saṃgha which is unconditioned (anabhisaṃskṛta), empty (śūnyatā), without distinguishing marks (animitta), liberated from wishing (praṇidhāna) and in which there is no thinking nor any activity of recollection is the recollection of the Saṇgha (saṃghānusmṛti). 
聖無爲無愛　無諸煩惱染
以解脱得稱　名念僧無礙 
無爲無染常解脱　是故名爲念僧伽 
’phags pa’i dge ’dun śin tu ’dus ma byas || stoṅ pa mtshan med smon lam rnam par grol ||
de la sems med dran daṅ ’jug pa med || de ni dge ’dun rjes su dran pa yin || 
92 The renunciation which abandons all parts of personality (sarvaskandha), gives away any object of vices (sarvakleśavastu), purified from thought-constructions and discriminations (kalpavikalpa) without arrogance is the recollection of renunciation (tyāgānusmṛti). 
已捨一切受　無陰界入行
解脱諸動念　名究竟念捨 
一切資縁諸事物　悉能捨施無所著
無思清淨無分別　是故名爲念於捨 
phuṅ po yon su btaṅ ba thams cad gtoṅ || ñon moṅs dṅos po thams cad legs par (7) ’dor ||
sñems pa med ciṅ rtog daṅ rnam rtog dag || ’di ni gtoṅ ba legs par rjes su dran || 
93 The morality which is unsullied (anāsrava), unconditioned (asaṃskṛta), without any activity of body, speech or mind (kāyavākcitta), without any origination, and not dependent on the triple states of existence (tribhava) is the recollection of morality (śīlānusmṛti). 
不依無漏戒　不行身口意
不生過三有　名念無漏戒 
無爲尸羅無諸漏　離身語意不流轉
不生三有無所依　是爲正念無漏戒 
tshul khrims zag pa med ciṅ ’dus ma byas || lus daṅ dag daṅ yid kyis ’jug pa med ||
’byuṅ ba med ciṅ srid gsum mi gnas pa || de ni tshul khrims rjes su dran pa yin || 
94 God is pure and free from impurity (mala) or vices (kleśa), dwells in the Tuṣita Heaven (tuṣitabhavanastha), and obtains the stage of consecration (abhiṣeka). Recollecting such pure beings, one thinks “I will also become like him, the Lord, soon.” 
如天淨無垢　兜率灌頂天
憶念自業報　當作天中天 
淨居諸天體無垢　及住兜率紹法王
應念如是清淨天　不久我常亦如彼 
lha gaṅ (280a1) dag ciṅ dri med ñon moṅs med || dga’ ldan gnas pa dbaṅ bskur thob gyur pa ||
sems can dag pa de dag ’di dran źiṅ || bdag kyaṅ myur du de ’drar ’gyur sñam sems || 
95 Grasping the true dharma (saddharma) of the Tathāgata is not to grasp any object of vices (sarvekleśavastu) and to be liberated from both truth or untruth (dharmādharma), that is the grasping the true dharma of the Victorious One (Jina). 
持世尊正法　捨離諸煩惱
解脱法非法　是持世尊法 
若持諸佛之正法　不應執著煩惱事
於法非法皆解脱　如是能持諸佛法 
de bźin gśegs kyi dam chos ’dzin pa ni || ñon moṅs dṅos po thams cad ’dzin mi (2) byed ||
chos daṅ chos min gñis las rnam par grol || de ’dra de na rgyal ba’i chos ’dzin yin || 
96 The Victorious One (jina) attains the essential character of awakening (bodhilakṣaṇa), and grasps the essential character of the dharma (dharmalakṣaṇa). That by which he knows the limit of reality (bhūtakoṭi) without impurities is the obtaining all qualities of the Buddha (buddhadharma). 
如佛得道相　受持法亦然
善思惟眞際　無法可攝持 
如佛所得菩提相　受持法者亦復然
若知本際無有塵　是則名持諸佛法 
rgyal bas byaṅ chub mtshan ñid gaṅ brñes pa || chos kyi mtshan ñid de ni yoṅs ’dzin ciṅ ||
gaṅ gis rdul med mtha’ ’dir rab śes pa || de ni saṅs rgyas kun gyi chos ’dzin (3) yin || 
97 If you are pure yourself, living beings (satva) are also pure. The one who penetrates the wisdom that all dharmas are pure, his mind is basically pure (prakṛtiprabhāsvara), and he brings living beings to maturity in order for them to get rid of [the misunderstanding of an eternal] life principle (satva). 
如我性淨故　諸法性亦淨
知衆生如相　而教化衆生 
由我淨故有情淨　法淨智者隨行之
智諸有情心性淨　以如是行而成就 
bdag ni rab tu dag pas sems can dag || chos kun dag par mkhas pa sus rtogs pa ||
de ni sems dag raṅ bźin ’od gsal te || sems can gtaṅ phyir rtag tu yoṅs smin byed || 
98 Not destroying (avināśayati) the sphere of living beings (satvadhātu), not seeing decreasing or increasing, teaching the abandonment of erroneous viewpoint, thus he purifies many beings (bahusatva). 
不見衆生増　亦復不見減
説斷顛倒想　教化無量衆 
不作斷滅有情界　亦不見彼有増減
爲説斷除顛倒見　化無量衆令清淨 
sems can khams rnams ma ruṅ mi byed ciṅ || de ni bri źiṅ gaṅ bar mthoṅ (4) ba med ||
lta ba nor pa rab tu spaṅ bar ston || de ’dra de ni sems can maṅ po sbyoṅ || 
99 He who teaches the sphere of this world, also teaches the sphere of the Buddha (buddhaviṣaya); the sphere of the Buddha is just like open space (gagana), in this way he understands the sphere of this world. 
説諸陰界入　不異於佛界
知如虚空性　則入於佛界 
應説世間諸境界　不異如來之境界
佛之境界如虚空　世間之境亦如是 
’jig rten yul kun rab tu gaṅ ston pa || des ni saṅs rgyas yul yaṅ rab tu ston ||
saṅs rgyas yul ni ñam mkha’ mtshuṅs pa ste || de bźin ’jig rten yul yaṅ rab tu śes || 
100 When you see all sounds and syllables as an echo (pratiśrutkā), hearing disappears. This kind of insight (prajñā) is to obtain the memory (dhāraṇī). 
言語諸文字　猶如呼聲響
知非内非外　即得陀羅尼 
一切語言及文字　悉皆猶如空谷響
中間無有所聞者　如是知已獲總持 
sgra skad (5) dbyaṅs dag yi ge thams cad ni || brag ca ’dra bar de yis rab mthoṅ ciṅ ||
de la ñan pa’aṅ śin tu yod min par || de ltar rab tu śes pa gzuṅs thob bo || 
101 While remembering, reciting, and explaining various teachings of the dharma, if you do not have any conception of self, living beings or even the dharma, then that is being established in memory (dhāraṇī). 
受持讀誦利　進求説諸法
無我無法想　安住陀羅尼 
受持修習及讀誦　盡能宣説法理趣
無我無人無法相　如是安住陀羅尼 
kun du ’dzin daṅ ’dzin ciṅ klog pa daṅ || chos rnams bstan pa’i rnam pa rab bśad kyis ||
bdag daṅ sems (6) can chos su rlom sems med || de ni gzuṅs la rab tu gnas pa yin || 
102 Keeping the words of the Victorious One (jina), satisfying all living beings by eloquent speech (subhāṣita), never being separated from concentration (samādhi) with pure recollection, that is the qualities of the certainty of the memory (dhāraṇīniyāmaguṇa). 
持諸佛所説　善説悦衆心
不失諸禪定　是陀羅尼力 
能持一切諸佛法　善説聞者皆歡喜
正念不離三摩地　由此決定於總持 
rgyal ba kun gyis gsuṅs pa ’dzin byed ciṅ || legs par gsuṅs pas sems can tshim byed pa ||
dran dag tiṅ ṅe ’dzin daṅ bral mi ’gyur || gzuṅs la ṅes pa’i yon tan ’di dag go || 
103 Not accumulating the dharma, not moving or wavering in the dharma, just as the nāgas bring down the incessant rain, so you should pour down the rain of the dharma (dharmavarṣa). 
不持不誦文　不積集諸法
常説法無礙　如龍降大雨 
於法不動無散心　亦於諸法無疑惑
譬如龍王降大雨　彼人説法亦復然 
chos ni (7) rnam par kun du bsags med pas || chos la mi ’phro ’phros pa med pa’aṅ min ||
dper na klu ni char rgyun ’bebs par ltar || de ltar de yaṅ chos kyi char pa ’bebs || 
104 Eloquence (pratibhāna) which is the sources of good qualities (guṇākara) is without hindrance or interruption and is explaining thousand koṭis of sūtras (sūtrasahasrakoṭi) without discrimination of living beings by their abilities (satvendriya). 
無住無障礙　説無量契經
不生衆生想　慧者得是辯 
無著無縛無障礙　能説千億倶胝典
於諸有情無法想　彼得辯才勝功徳 
yon tan ’byuṅ gnas rnams kyi spobs pa ni || thogs med rgyun chags rgyun chad mi ’gyur bar ||
mdo (280b1) sde stoṅ phrag bye ba rab du ’chad || sems can dbaṅ por sems can ’du śes med || 
105 By the power of the Buddha (buddhānubhāva), for the thousands koṭis of aeons, the dharma has been taught uninterruptedly. Living beings have been satisfied according to their wishes because the qualities of the Buddha have been established by the principle of eloquence (pratibhāna). 
以佛力説法　莊嚴自威儀
悦衆隨所樂　是辯佛所許 
承佛威神説妙法　千倶胝劫常無礙
令諸有情心歡喜　安住辯才佛功徳 
saṅs rgyas mthu yis bskal pa bye stoṅ du || rgyun mi ’chad par chos ni rab ston ciṅ ||
bsam pa ji bźin sems can tshim par byed || spobs pa’i tshul gyis saṅs rgyas yon tan gnas || 
106 “All these dharmas are just as empty space,” knowing the aspects of all dharmas like this, he does not hold any concept of living beings, life principle, or person, this is to transcend the Māra inherent in the parts of personality (skandhamāra). 
知法實性者　知與虚空等
無我人壽命　如是持佛法 
若知一切法理趣　體性皆若於虚空
無入無命無壽者　彼即名持佛正法 
chos ’di (2) thams cad nam mkha’ ’dra ba źes || gaṅ gis chos rnams kun gyi tshul śes la ||
sems can srog daṅ gaṅ zag mi ’dzin pa || de ni rgyal ba rnams kyi dam chos ’dzin || 
107 Since all living beings are originally extinguished (prakṛtinirvṛta), they are never born. His patience shining like this is not carelessness (apramāda) about this teaching. 
衆生同涅槃　究竟不生滅
得是不動忍　是爲不放逸 
有情本性皆圓寂　究竟諸法悉無生
是忍境界無垢淨　得此名爲不放逸 
sems can thams cad śin tu mya ṅan ’das || de dag de ltar kun du skye ba med ||
su yi bzod pa ’di ’dra’i ’od (3) gsal ba || de ni bstan pa ’di la bag yod yin || 
108 Seeing all parts of personality (skandha) as an illusion (māyā), knowing all spheres as the sphere of the dharma (dharmadhātu), considering the six sense organs (ṣaḍindriya) as an empty town (śūnyagrāma), this is to transcend the Māra inherent in the parts of personality (skandhamāra). 
見諸陰如幻　諸界如法性
六入如空聚　得離於陰魔 
見於諸蘊皆如幻　則見諸法眞實性
知於六處如空邑　是則能超於蘊魔 
phuṅ po yaṅ dag sgyu ma lta bur mthoṅ || chos dbyiṅs ji ’dra de bźin khams rnams śes ||
dbaṅ po drug ni groṅ stoṅ ’dra mthoṅ ba || de ni phuṅ po’i bdud las yaṅ dag ’da’ || 
109 Being aware of that vices (kleśa) are just like a mass of clouds (abhrakūṭa), examining the dharma correctly, and not making any thought-construction or fiction (akalpāvikalpa), this is to transcend the Māra inherent in vices (kleśamāra). 
知使如浮雲　究竟無和合
於法無妄想　則離煩惱魔 
譬如空中起浮雲　一切諸惑亦如是
常於正理勤觀察　彼則能超煩惱魔 
sprin brtsegs phuṅ po lta bur ñon moṅs rnams || bag (4) yod tshul bźin rab tu rtog byed ciṅ ||
chos la mi rtog rnam par mi rtog pa || de ni ñon moṅs bdud las yaṅ dag ’da’ || 
110 He who knows that there is no arising of birth, death, or transmigration, and there is no coming or going of the dharmas, he is not subject to the Māra of death (mṛtyumāra). 
知衆生不生　無生則無死
諸法無去來　如是過死魔 
若知無生常不生　則知寂滅亦無滅
法無過去未來世　決定不爲死魔侵 
gaṅ źig skye ba rtag tu skye med śes || ’di la gaṅ yaṅ ’pho med ’gro ba med ||
chos rnams ’oṅ med soṅ ba med śes pa || de ni ’chi bdag bdud kyi dbaṅ mi ’gro || 
111 He who has no agitated or conceited thinking, who nurtures no idea of awakening (bodhisaṃjñā) even while abiding in awakening, and who practices compassion (karuṇā) even though he nurtures no idea of a self or living beings, he conquers the Māra and his forces (sabala). 
無愛無動者　行道無道想
無我人行悲　則能降衆魔 
於法無動亦無思　不住菩提無覺想
無我無人起悲濟　是降天魔之眷屬 
(5) gaṅ źig g-yo daṅ rlom sems mi byed ciṅ || byaṅ chub gnas kyaṅ byaṅ chub ’du śes med ||
bdag daṅ sems can med kyaṅ sñiṅ rje ’jug || de ni dpuṅ daṅ bcas pa’i bdud ’dul lo || 
112 Seeing both consciousness and knowledge (vijñānajñāna) equally, not being established in the conditioned nor the unconditioned, and regarding the thoughts of migrating beings (jagaccitta) as an illusion (māyā), that is the heroic uncrushability (anavamṛdya). 
知智識平等　不住爲無爲
知衆心如幻　心健無能壞 
見於識智二平等　不住無爲及有爲
心如幻化知世間　是名勇健難摧伏 
rnam śes ye śes gñis ni mñam par mthoṅ || ’dus byas mi gnas ’dus ma byas la (6) min ||
’gro ba’i sems ni sgyu ma ’drar mthoṅ ba || de ni sems dpa’i rdzi ba med pa yin || 
113 Not being attached to this side nor that side, sailing the vessel of the dharma (dharmanau), and liberating living beings without any idea of them, that is called the sameness of the bodhisatva. 
此彼無障礙　成就勝法船
渡衆無衆想　是謂大船師 
於此彼岸無所著　説法修習相應者
拔濟有情無人想　是名菩薩之導師 
pha rol tshu rol gaṅ la’aṅ mi chags la || chos ldan gru ni yaṅ dag su sbyor ciṅ ||
sems can sgrol yaṅ sems can ’du śes med || mñam pa źes bya byaṅ chub sems dpa’ de || 
114 He who knows that the three realms are just like a wilderness (kāntāra) which is void and unchangeable, but who still liberates living beings according to regular order (anupūrva), he is a caravan leader (sārthavāha) who guides the way to ambrosia (amṛta). 
知空無有我　淨生死渇愛
將導渡衆生　是謂大導師 
觀察三有如曠野　亦如空性不變異
無路無人無拔濟　是爲説法大商主 
srid pa gsum (7) po ’brog dgon ’dra ba daṅ || stoṅ par ’gyur ba med par rab śes śiṅ ||
lam gyi rim gyis rtag tu sems can sgrol || de ni ded dpon bdud rtsi lam ston pa || 
115 The learned who is skilled in the proper way and the improper way, who knows that the dharmas are empty from the very beginning, but who still leads [living beings] to liberation (nirvāṇa) by logical way, he is the bodhisatva called ‘a leader (nāyaka).’ 
善知進退相　隨法而依止
方便示涅槃　佛説善導師 
善説有無眞實法　了法本來常清淨
悲與寂滅理相應　是名菩薩導師者 
mdzaṅs pa de ni tshul daṅ tshul min mkhas || chos rnams gdod nas stoṅ bar rab tu śes ||
tshul daṅ rigs pas mya ṅan ’das la ’dzud || (281a1) byaṅ chub sems dpa’ de ni ’dren ces bya || 
116 He who knows that the train of thoughts (cittasaṃtāna) always changes into somethings else, the [present] thought is not connected to the [past or future] thoughts, and thus the train of thoughts is migrating, he is the bodhisatva called ‘a principle (pariṇāyaka).’ 
知心心相續　二心不共倶
是名知心性　佛讃能護衆 
前後流轉心相續　如此二心不和合
了知流注心體性　是名菩薩之勇健 
sems kyi rgyud ni gźan daṅ gźan du ’gyur || sems ni sems la nams kyaṅ mtshams mi sbyor ||
’gro ba’i sems rgyud de dag rab śes pa || byaṅ chub sems dpa’ yoṅs su ’dren ces bya || 
117 Just as the nature of open space (gaganasvabhāva) or the moon reflected in water (udakacandra), all dharmas are pure and impeccable. Not being contaminated by any vice (kleśa), pure beings (pariśuddhasatva) are irreproachable (anindita). 
知諸法性淨　如空水中月
知者離煩惱　是謂淨衆生 
知諸法性本清淨　猶如虚空如水月
不著一切諸煩惱　是淨薩埵常稱讃 
nam mkha’i ṅo bo ñid daṅ chu zla ltar || chos (2) rnams thams cad dag ciṅ rnam dag ces ||
ñon moṅs kun daṅ ’dre bar mi byed pa || sems can dag pa de ni ma smad pa || 
118 He who, by a single dharma, knows that all dharmas are ungraspable, void, unreal, and impermanent just like an illusion or a mirage, he will soon reach the place of awakening.
(ekena dharmeṇa tu sarvadharmān anugacchate māyamarīcisādṛśān ||
agrāhyatucchān alikān aśāśvatān so bodhimāṇḍaṃ na cireṇa gaccati ||)

Quotation from Pras p.128,6-9; PrasTib 43a7.

Pras: āryagaganagañjasamādhisūtre ’pi ekena dharmeṇa tu sarvadharmān anugacchate māyamarīcisādṛśān | agrāhyatucchān alikān aśāśvatān so bodhimāṇḍaṃ na cireṇa gaccati || iti ||
PrasTib: ’phags pa nam mkha’ mdzod kyi tiṅ ṅe ’dzin gyi mdo las kyaṅ || chos gcig gis ni chos rnams thams cad sgyu ma daṅ || smig rgyu daṅ ’dra gzuṅ byar med ciṅ gsog daṅ ni || brdzun zhiṅ ther zug min par rjes su rtogs gyur pa || de ni ring por mi thogs byaṅ chub sñing por ’gro ||  
知一餘亦然　入諸法如夢
虚空不可取　得道無染汚 
若知一法同諸法　如幻陽炎無所取
虚妄空寂不常恒　彼人不久成眞覺 
gaṅ źig chos gcig gis ni chos rnams kun || sgyu ma smig rgyu ’dra bar gzuṅ med daṅ ||
gsog daṅ brdzun daṅ rtag pa med par śes || de ni byaṅ chub sñiṅ por (3) myur du ’gro || 
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