Then the venerable Śāriputra addressed himself to the bodhisatva Gaganagañja (atha khalu āyuṣmañ śāriputro gaganagañjaṃ bodhisatvam etad avocat): “After you established this treasury in the inexhaustible, imperishable, and permanent open space, son of good family, how long will it be continued?”
Gaganagañja said: “Venerable Śāriputra, do you think the open space will be exhausted and destroyed, then disappear?”
Śāriputra replied: “No indeed, son of good family.”
Gaganagañja said: “Venerable Śāriputra, in the same way awakening has the essential character of open space (tathā śāriputra bodhir gaganasvabhāvalakṣaṇā), and, in the case, my roots of good are transformed into that. This is the reason why this treasury of open space (gaganagañja) is inexhaustible, imperishable, and permanent.
Again, as for your question regarding how long this treasury will be continued after having been established in open space, it will be continued as long as the thought of awakening (bodhicitta), generated by me, will be continued.
Śāriputra asked: “Son of good family, how long will the thought of awakening (bodhicitta) be continued after having been generated by you?”
Gaganagañja answered: “It is known by the knowledge of the Tathāgata (tathāgatajñāna).”
The Śāriputra the Elder addressed himself to the Lord (atha khalu sthaviraḥ śāriputrao bhagavantam etad avocat): “O Lord, how long the thought of awakening (bodhicitta) will be continued after the bodhisatva Gaganagañja produced it?”
The Lord said: “If the Tathāgata teaches this subject (sthāna), all of the world including the gods (sadevaloka) will be confused (pramatta).
Śāriputra said: “O Lord, there are many living beings in this assembly who are very thoughtful (pratyavekṣaṇābahula) and faithful, so please teach us.”
The Lord said: “It is like this, Śāriputra, as if the world-spheres as numerous as the grains of sand in the river Gaṅgā (gaṅgānadīvālukopama) are filled with the atomic-sized dust of buddha-fields as numerous as the grains of sand in the river Gaṅgā, as if all the atomic-sized dust (paramāṇurajas) is put into a single dust grain of a field during many hundreds of thousands of aeons, in the same way of calculating and establishing distinguishing marks (gaṇanānimittapratiṣṭhāpana), even though all the dust would be exhausted, the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi), which was produced by the bodhisatva Gaganagañja, for the uncountable hundreds, thousands, millions, billions of ages (asaṃkhyeyakalpakoṭīniyutaśatasahasra), would never be exhausted (parikṣi-).”
Śāriputra said: “O Lord, What is the name of the tathāgata when the thought of awakening was produced by the bodhisatva Gaganagañja for the first time?”
The Lord said: “At the time, Śāriputra, the tathāgata Sarvapraṇidhānaratnatejobhyugatāryarāja, worthy of offerings, the perfectly awakened one, perfect in wisdom and conduct, a sugata, a knower of the world, a charioteer of human beings to be tamed, unsurpassable, a teacher of gods and men, a buddha, a blessed one appeared in the aeon called Ratnavyūha, in the universe called Sarvabuddhakṣetradarśana (tena ca śāriputra kālena tena samayena sarvapraṇidhānaratnatejobhyugatāryarājo nāma tathāgato ’rhan samyakṣaṃbuddho vidyācaraṇasaṃpannaḥ sugato lokavid anuttaraḥ puruṣadamyasārathiḥ śāstā devamanuṣyāṇāṃ buddho bhagavān sarvabuddhakṣetradarśane lokadhātu ratnavyūhe kalpe).
Again, Śāriputra, it is not easy to express the splendor of the virtues of that tathāgata’s buddha-field (buddhakṣetraguṇavyūha), remaining here with a life-span of a world-age (kalpāyuṣpramāṇasthityā).
Śāriputra, the whole retinue (parṣanmaṇḍala) of that tathāgata reached to thousands of world-sphere, and the congregation of the bodhisatvas (bodhisatvasaṃgha) was incalculable.
And, Śāriputra, a universal king (cakravartirāja) called Sarvadevābhiṣeka appeared in three-thousandfold universe (trisāhasra), who had a inconceivable treasury of jewels (acintyaratnagañja).
He had ninety six thousand sons who were spontaneously generated (upapāduka) by his own majesty (svatejas).
Why is that? Because there has been not even the concept of woman in that buddha-field.
Śāriputra, that tathāgata lived for one hundred thousand aeons.
At that time, the king Sarvadevābhiṣeka had paid homage and respect to the Lord for forty internal aeons (antarakalpa), making offerings of a heap of jewels (ratnarāśi), as much as Mount Sumeru, every single day.
By the firmness of his merits (puṇya), the king, his sons, his village’s people and retinues generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi).
Śāriputra, [if you think that,] at that time, the universal king Sarvadevābhiṣeka was a someone else, you should not think so (na khalu punar evaṃ draṣṭavyam).
Why is that? It is the bodhisatva Gaganagañja, who, during that period of time, was the Sarvadevābhiṣeka, the universal king of the three-thousandfold universe (tat kasmād dhetoḥ | gaganagañjaḥ sa bodhisatvo tena kālena samayena sarvadevābhiṣeko nāma rājābhūc cakravartī trisāhasramahāsāhasralokadhātau).”
Then the venerable Śāriputra addressed himself to the Lord (atha khalu āyuṣmañ śāriputro bhagavantam etad avocat):
“It is a marvelous thing, Lord, the bodhisatva Gaganagañja, being clad in the inconceivable armour (acintyaṃ saṃnāhaṃ saṃnaddhaḥ), has ridden in the great vehicle (mahāyāna) during that time.
Lord, by such behaviour and such dharma, he was able to obtain the great power (mahānubhāva).”
The Lord said: “Since this bodhisatva Gaganagañja paid homage and respect to the Awakened Lords as numerous as the grains of sand in the river Gaṅgā (gaṅgānadīvālikāsama), Śāriputra, his thought of awakening (bodhicitta) was purified;
by purifying his thought of awakening as numerous as the grains of sand in the river Gaṅgā, his intention (āśaya) was purified;
by purifying his intention as numerous as the grains of sand in the river Gaṅgā, his practice (prayoga) was purified;
by purifying his practice as numerous as the grains of sand in the river Gaṅgā, his determination (adhyāśaya) was purified;
by purifying his determination as numerous as the grains of sand in the river Gaṅgā, the perfection of generosity (dānapāramitā) was purified;
by purifying the perfection of generosity as numerous as the grains of sand in the river Gaṅgā, the perfection of morality (śīlapāramitā) was purified;
by purifying the perfection of morality as numerous as the grains of sand in the river Gaṅgā, the perfection of endurance (kṣāntipāramitā) was purified;
by purifying the perfection of endurance as numerous as the grains of sand in the river Gaṅgā, the perfection of vigour (vīryapāramitā) was purified;
by purifying the perfection of vigour as numerous as the grains of sand in the river Gaṅgā, the perfection of meditation (dhyānapāramitā) was purified;
by purifying the perfection of meditation as numerous as the grains of sand in the river Gaṅgā, the perfection of insight (prajñāpāramitā) was purified;
by purifying the perfection of insight as numerous as the grains of sand in the river Gaṅgā, the perfection of skillful means (upāyapāramitā) was purified;
by purifying the perfection of insight as numerous as the grains of sand in the river Gaṅgā, the unhindered thoughts and unobstructed rays of light to all beings (sarvasatvāpratihatacittāpratihataraśmi) were purified;
by purifying unhindered thoughts and unobstructed rays of light to all beings as numerous as the grains of sand in the river Gaṅgā, great friendliness (mahāmaitrī) was purified, thereby great compassion (mahākaruṇā), great delight (mahāmuditā), great equanimity (mahopekṣā), and the knowledge of the great supernormal knowledges (mahābhijñājñāna) were purified;
in the same way, his bodily action, speech, and thought (kāyavākcitta) were purified, then by purifying his thoughts as numerous as the grains of sand in the river Gaṅgā, one characteristic of a great man (mahāpuruṣalakṣaṇa) was purified;
and so on, up to: having purified all the thirty-two marks of a great man (sarvadvātriṃśanmahāpuruṣalakṣaṇa), his roots of good (kuśalamūla) was purified; by purifying his roots of good as numerous as the grains of sand in the river Gaṅgā, this bodhisatva Gaganagañja was purified in order to purify this treasury of open space (gaganagañjapariśodhana).
Śāriputra, this bodhisatva Gaganagañja demonstrated all those practices of the bodhisatva (sarvabodhisatvacaryā) in the open space. And, Śāriputra, just as the open space is imperishable, just so, by purifying all vows and practices (praṇidhānacaryā) of this son of good family, all of them are also imperishable. Therefore it is called ‘the treasury of open space (gaganagañja).’”
When this teaching was declared (iha nirdeśe nirdiśyamāne), a thousand bodhisatvas (bodhisatvasahasra), holding jewels of inexhaustible wealth in their hands (akṣayabhogaratnapāṇi), produced the tolerance of fulfilling the vows of the treasury of open space.
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爾時舍利子白大虚空藏菩薩言。善男子汝得此虚空庫藏已來。經今幾何不枯不竭。周給一切無有窮盡。
虚空藏言。大徳於意云何。豈有虚空而竭盡耶。
不也大士。
虚空藏言。如是大徳舍利子。虚空自性無盡。我今所有善根功徳亦復如是。所以者何我爲菩提。於無量劫積集無量無邊善根。悉皆迴向如彼虚空無有窮竭。是故周給不竭不盡。
如汝所言而此空中施設庫藏經幾何者。乃至我發菩提心來。空中庫藏久近如是。
時舍利子復言。汝發菩提心復經幾時。
答曰如佛世尊知其近遠。
舍利子即白佛言。世尊此虚空藏菩薩。發菩提心經幾許時。
佛言善男子我若具説。人天聞者皆生疑惑。
舍利子言。 善哉世尊。唯願垂慈爲我開示。又此會中有無量衆皆共渇仰。願爲解説令得淨信
爾時佛告舍利子。譬如恒河沙數世界所有微塵。一一微塵復爲一劫。如是塵劫爲一洛叉。復有無量那由他洛叉微塵劫。盡是微塵所有劫數。彼虚空藏發於無上正等覺心。經爾所時。
舍利子復白佛言世尊。彼虚空藏初發心時。所遇如來名字何等佛。
告舍利子。彼時如來出現於世。名一切勝願寶威徳王如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。世界名現一切佛刹。劫名寶莊嚴。
舍利子彼現一切佛刹世界。所有功徳莊嚴成就。我以劫壽説不能盡。
舍利子彼佛世尊所坐道場。周千世界。復有超過數量諸菩薩衆。
以爲眷屬。舍利子彼時世界有轉輪王。名一切天灌頂王。於三千大千世界。
彼王復有不可思議寶藏有三萬六千子。悉皆化生有大威徳。
彼佛世界乃至無有女人之名。
舍利子彼佛世尊壽百千劫。
其一切天灌頂王。於四十中劫承事彼佛。一日之中用千倶胝上妙資具。積高須彌以爲供養。
所積福聚不可思議。其王諸子及諸眷屬。皆發阿耨多羅三藐三菩提心
舍利子彼時一切天灌頂王莫作異觀今虚空藏菩薩是
See the previous record
爾時舍利子白佛言。甚奇世尊。
此大虚空藏菩薩。被不可思議甲冑。乃至久遠住於大乘。
能證如是威徳法行。
佛言舍利子。是大虚空藏菩薩。所供養佛超過無量恒河沙數。於彼佛所淨菩提心。
恒河沙數佛所菩提心淨則意樂淨。
恒河沙數意樂淨則加行淨。
恒河沙數加行淨則増上意樂淨。
恒河沙數増上意樂淨則檀波羅蜜多淨。
恒河沙數檀波羅蜜多淨則尸羅波羅蜜多淨。
恒河沙數尸羅波羅蜜多淨則忍辱波羅蜜多淨。
恒河沙數忍辱波羅蜜多淨則精進波羅蜜多淨。
恒河沙數精進波羅蜜多淨則禪那波羅蜜多淨。
恒河沙數禪那波羅蜜多淨則般若波羅蜜多淨。
恒河沙數般若波羅蜜多淨則方便波羅蜜多淨。
恒河沙數方便波羅蜜多淨則一切有情無礙心無礙光淨。
恒河沙數有情無礙心無礙光淨則大慈淨。乃至大悲大喜大捨大神通智淨
則身語心淨。由恒河沙數心清淨則一大人相淨。
如是廣説三十二大人相乃至一切大人相善根淨則虚空庫藏淨。
舍利子由如是故。此虚空藏菩薩。能於空中示現一切菩薩之行。舍利子譬如虚空無有窮盡。善男子如是菩薩一切願行清淨無盡亦復如是。是故名爲虚空庫藏。
説是法時會中有一萬菩薩。獲得無盡財寶干虚空庫藏滿足願忍
de nas tshe daṅ ldan śā ri’i bus byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis gaṅ mi skam mi zad (285b1) mi deṅs pa’i nam mkha’ la mdzod bźag nas ji srid lon |
nam mkha’ mdzod kyis smras pa | btsun pa śā ri’i bu ’di ji sñam du sems | ji nam mkha’ skam pa’am zad pa yod dam deṅs par ’gyur ram |
smras pa rigs kyi bu de lta ma yin no ||
smras pa | btsun pa śā ri’i bu de bźin du byaṅ chub de ni nam (2) mkha’i ṅo bo ñid kyi mtshan ñid de la bdag gi dge ba’i rtsa ba rnams der bsṅos pas de bas na nam mkha’ la mdzod mi skam mi zad mi deṅs so ||
yaṅ khyod kyis nam mkha’ la mdzod bźag nas ji srid lon źes zer ba ni kho bos byaṅ chub tu sems bskyed nas ji srid lon pa de srid do ||
smras pa rigs (3) kyi bu khyod kyis byaṅ chub tu sems bskyed nas ji srid lon ||
smras pa | bcom ldan ’das kyi mkhyen pas mkhyen to ||
de nas gnas brtan śā ri’i bus || bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub tu sems bskyed nas (4) ji srid lags ||
bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu gal te de bźin gśegs pas gnas ’di bstan na lha daṅ bcas pa’i ’jig rten rnams myos par ’gyur ro ||
gsol pa | bcom ldan ’das ’khor ’di na sems can gaṅ rnams rtog pa maṅ źiṅ dad par ’gyur ba dag (5) mchis kyis bśad du gsol ||
bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu ’di lta ste dper na gaṅ gā’i kluṅ gi bye ma sñed kyi ’jig rten gyi khams na gaṅ gā’i kluṅ gi bye ma ji sñed kyi saṅs rgyas kyi źiṅ rdul phra rab kyi rdul sñed kyis yoṅs su gaṅ bar gyu te | rdul phra rab kyi rdul de dag ji (6) sñed yod pa de sñed kyi bskal pa brgya stoṅ źiṅ rdul phra mo cig bźag la de lta bur bgraṅ ba daṅ mtshan ma bźag pa de sñed kyi rdul phra mo thams cad ni zad par ’gyur gyi ji srid nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed (7) pa’i bskal pa graṅs med pa bye ba khrag khrig brgya stoṅ de dag la zad pa gaṅ yaṅ med do ||
śā ri’i bus gsol pa | bcom ldan ’das gaṅ gi thad nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis daṅ po byaṅ chub tu sems bskyed pa’i de bźin gśegs pa de’i mtshan ci źes bgyi ||
bcom ldan ’das (286a1) kyis bka’ stsal pa | yaṅ śā ri’i bu de’i tshe de’i dus na rin po che bkod pa źes bya ba’i bskal pa la saṅs rgyas kyi źiṅ thams cad ston pa’i ’jig rten gyi khams su de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rig pa daṅ źabs su ldan (2) pa | bde bar gśegs pa | ’jig rten mkhyen pa | skyes bu ’dul ba’i kha lo sgyur ba bla na med pa | lha daṅ mi rnams kyi ston pa saṅs rgyas bcom ldan ’das smon lam thams cad las śin tu byuṅ ba rin po che’i gzi brjid ’phags pa’i rgyal po źes bya ba ’jig rten du byuṅ ste |
(3) yaṅ śā ri’i bu de bźin gśegs pa de’i saṅs rgyas kyi źiṅ gi yon tan bkod pa de dag ni tshe’i tshad bskal par gnas kyaṅ bśad par sla ba ma yin no ||
śā ri’i bu de bźin gśegs pa de’i ’khor gyi dkyil ’khor ni ’jig rten gyi khams stoṅ gi tshad du gyur te | byaṅ chub sems dpa’i (4) dge ’dun ni bgraṅ ba las ’das pa źig byuṅ ṅo ||
śā ri’i bu de’i dus na ’jig rten gyi khams de na stoṅ gsum gyi ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya ba źig byuṅ ste | rin po che’i mdzod bsam gyis mi khyab bo ||
de’i bu rdzus te skyes pa raṅ gi (5) gzi brjid kyis mṅon par grub pa dgu khri drug stoṅ yod do ||
de ci’i phyir źe na | saṅs rgyas kyi źiṅ de na bud med kyi miṅ yaṅ med do ||
śā ri’i bu de bźin gśegs pa de’i tshe’i tshad kyaṅ bskal pa stoṅ phrag brgya thub bo ||
de nas rgyal po lha thams cad kyis dbaṅ bskur bas bar gyi (6) bskal pa bźi bcur | bcom ldan ’das de la bsñen bkur daṅ rim gror byas te ñin gcig la ’god pa yaṅ ri rab bye ba stoṅ sñed kyi rin po che’i phuṅ po zad par ’gyur ba de lta bus bsñen bkur daṅ rim gro byas so ||
de nas rgyal po de bsod nams kyis brtan pas bu’i tshogs daṅ | (7) groṅ gi mi rnams daṅ | ’khor rnams daṅ bcas te bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||
śā ri’i bu de’i tshe de’i dus na ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya ba de gźan źig yin pa sñam du khod sems na de de ltar mi blta’o ||
(286b1) de ci’i phyir źe na | byaṅ chub sems dpa’ nam mkha’ mdzod de’i tshe de’i dus na stoṅ gsum gyi ’khor los sgyur ba’i rgyal po lha thams cad kyis dbaṅ bskur ba źes bya bar gyur to ||
de nas bcom ldan ’das la tshe daṅ ldan pa śā ri’i bus ’di skad ces gsol to ||
kye ma byaṅ chub sems (2) dpa’ nam mkha’ mdzod ’dis bsam gyis mi khyab pa’i go cha bgos te | bcom ldan ’das de srid nas theg pa la rab tu źugs pa ṅo mtshar to ||
bcom ldan ’das de ’dra ba’i spyod pas di ’dra ba’i chos kyi mthu chen po rñed par nus so ||
bcom ldan ’das kyis bka’ stsal pa | (3) śā ri’i bu byaṅ chub sems dpa’ nam mkha’ mdzod ’dis gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom ldan ’das rnams la rim gro daṅ bsti staṅ byas te byaṅ chub kyi sems yoṅs su sbyaṅs so ||
gaṅ gā’i kluṅ gi bye ma sñed kyi byaṅ chub kyi sems yoṅs su dag pas bsam pa (4) yoṅs su sbyaṅs te |
gaṅ gā’i kluṅ gi bye ma sñed kyi bsam pa yoṅs su dag pas sbyor ba yoṅs su sbyaṅs |
gaṅ gā’i kluṅ gi bye ma sñed kyi sbyor ba yoṅs su dag pas lhag pa’i bsam pa yoṅs su sbyaṅs |
gaṅ gā’i kluṅ gi bye ma sñed kyi lhag pa’i bsam pa yoṅs su dag pas sbyin (5) pa’i pha rol tu phyin pa yoṅs su sbyaṅs |
gaṅ gā’i kluṅ gi bye ma sñed kyi sbyin pa’i pha rol tu phyin pa yoṅ su dag pas tshul khrims khyi pha rol tu phyin pa yoṅs su sbyaṅ |
gaṅ gā’i kluṅ gi bye ma sñed kyi tshul khrims kyi pha rol tu phyin pa yoṅs su dag pas bzod pa’i pha rol tu phyin pa yoṅs su (6) sbyaṅs |
gaṅ gā’i kluṅ gi bye ma sñed kyi bzod pa’i pha rol tu phyin pa yoṅs su dag pas brtson ’grus kyi pha rol tu phyin pa yoṅs su sbyaṅs |
gaṅ gā’i kluṅ gi bye ma sñed kyi brtson ’grus kyi pha rol tu phyin pa yoṅs su dag pas bsam gtan gyi pha rol tu phyin pa yoṅs su sbyaṅs |
gaṅ gā’i (7) kluṅ gi bye ma sñed kyi bsam gtan gyi pha rol tu phyin pa yoṅs su dag pas śes rab kyi pha rol tu phyin pa yoṅs su sbyaṅs |
gaṅ gā’i kluṅ gi bye ma sñed kyi śes rab kyi pha rol tu phyin pa yoṅs su dag pas thabs kyi pha rol tu phyin pa yoṅs su sbyaṅs |
gaṅ gā’i kluṅ gi bye ma sñed kyi thabs kyi pha rol tu (287a1) phyin pa yoṅs su dag pas sems can thams cad la khoṅ khro ba med pa’i sems daṅ | thogs pa med pa’i ’od zer yoṅs su sbyaṅs |
gaṅ gā’i kluṅ gi bye ma sñed kyi sems can thams cad la khoṅ khro ba med pa’i sems daṅ | thogs pa med pa’i ’od zer yoṅs su dag (2) pas byams pa chen po yoṅs su sbyaṅs pa nas | sñiṅ rje chen po daṅ | dga’ ba chen po daṅ | btaṅ sñoms chen po daṅ | mṅon par śes pa chen po’i ye śes kyi bar du yoṅs su sbyaṅs so ||
de bźin du lus yoṅs su dag pa daṅ | ṅag yoṅs su dag pa daṅ | sems (3) yoṅs su dag pa ste | gaṅ gā’i kluṅ gi bye ma sñed kyi sems yoṅs su dag pas skyes bu chen po’i mtshan gcig yoṅs su sbyaṅs so ||
de bźin du sbyar te | skyes bu chen po’i mtshan sum cu rtsa gñis thams cad nas | skyes bu chen po’i mtshan thams cad yoṅs su dag pas dge ba’i (4) rtsa ba’i bar du des | gaṅ gā’i kluṅ gi bye ma sñed las ’das pa’i dge ba’i rtsa ba rnams yoṅs su dag pas nam mkha’ mdzod ’di yoṅs su dag par byaṅ chub sems dpa’ nam mkha’ mdzod ’dis yoṅs su sbyaṅs so ||
śā ri’i bu byaṅ chub sems dpa’ nam mkha’ mdzod ’dis nam mkha’ (5) las byaṅ chub sems dpa’i spyod pa thams cad ston te | śā ri’i bu ji ltar nam mkha’ la zad pa med pa de bźin du rigs kyi bu ’di’i smon lam daṅ spyod pa thams cad yoṅs su dag pas gaṅ la yaṅ zad pa med do || des na ’di nam mkha’ mdzod ces bya’o ||
bstan pa ’di bśad pa na byaṅ (6) chub sems dpa’ khri loṅs spyod mi zad pa daṅ | lag na rin po che daṅ | nam mkha’ mdzod kyi smon lam yoṅs su bskaṅ ba’i bzod pa skyes so ||
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I. The Occasion