At that time, the bodhisatva, the great being Kutūhalajāta came and sat down in this assembly, addressed himself to the Lord: “O Lord, thinking about where this sound [of the dharma (dharmaśabda)] is coming from (niścar-), I am absolutely astonished (āścaryaprāpta).”
The Lord said: “Son of good family, you should ask the bodhisatva Gaganagañja, and he will answer to you.”
The bodhisatva Kutūhalajāta said to the bodhisatva Gaganagañja: “Son of good family, I am absolutely astonished (kutūhalajāta), thinking about where this sound [of the dharma (dharmaśabda)] is coming from.”
Gaganagañja said: “What do you think, son of good family (tat kiṃ manyase kulaputra)? Where is an echo (pratiśrutkā)coming from?”
Kutūhalajāta said: “Son of good family, the sound of an echo comes from the sound uttered by another person (paraśabdavijñapti).”
Gaganagañja said: “Son of good family, does an echo (pratiśrutkā) have body, thought, form, color, or shape (kāyacittarūpavarṇasaṃsthāna)?
Kutūhalajāta said: “No, son of good family.”
Gaganagañja said: “Quite so, son of good family. Just as an echo does not really exist (apariniṣpanna) and it is merely the perception of sounds (śabdasaṃprāpaṇa), in the same way, [the sound of the dharma coming from] open space does not really exist and it is also the perception of sounds.”
Kutūhalajāta said: “Son of good family, who perceives this sound? where is this sound coming from?”
Gaganagañja said: “Son of good family, the recognition of knowledge (jñānaprativijñapti) is incomprehensible. Even though we think that it is coming from this open space because of the reflection of our mind, it is neither going nor coming. The resonance of sound is just coming.
Son of good family, you should examine its profoundness (gaṃbhīra) in the perspective of dependent origination (pratītyasamutpāda).
Even though the result arises from the causes, the causes is not transferred to the attainment of fruits (phalodaya), but when there is no cause, there is no arising of result.
That is to say, this dharma is produced as a result (phala) from causes and conditions (hetupratyaya), but even so there is no activity (āniṃjya) nor agent (kāraka) in them.
Those who perceive things thus are beyond the fruition of causes (visāmagrī).
Why is that? This is because the Lord said that understanding defilements (saṃkleśa) is purification (vyavadāna); suppressing defilements (saṃkleśasaṃghāta) is not purification as the essential character (svabhāvalakṣaṇa) of defilement is purification.
In fact, both defilement and purification (saṃkleśavyavadāna) are just conventional expressions (saṃketapada).
Defilement and purification (saṃkleśavyavadāna) are not apprehended within the limit of the ultimate truth (paramārthakoṭi).
Since the limit of the ultimate truth is beyond limit (akoṭi), that which is beyond limit is the true limit (bhūtakoṭi).
The true limit (bhūtakoṭi) is the limit of emptiness (śūnyatākoṭi).
The the limit of emptiness (śūnyatākoṭi) is the limit of the self (ātmakoṭi).
The limit of the self is the limit of all dharmas (sarvadharmakoṭi).
Why is that? Concerning all dharmas, the limit of them, the limit of emptiness, and the limit of tranquility; being unattached to the gate into these three limits is attaining the unattached knowledge to any dharma.
Then Śāriputra the Elder addressed himself to the bodhisatva Kutūhalajāta: “Son of good family, why are you called Kutūhalajāta?”
Kutūhalajāta said: “Venerable Śāriputra, wherever you have wished and struggled for the dharma, have you wondered about it?”
Śāriputra said: “Quite so, son of good family.”
Kutūhalajāta said: “In the same way, Venerable Śāriputra, I have wished and struggled for all dharmas here and there, but I still wonder about when I can fulfill all the qualities of the buddha. That is why I am called Kutūhalajāta.
I wonder about all practices of the bodhisatva (sarvabodhisatvacaryā) and the knowledge of entering into the thoughts and deeds of all living beings (sarvasatvacittacaritāpraveśajñāna). That is why I am called Kutūhalajāta.
What I wonder about is without any knowledge or any entrance. That is way I called Kutūhalajāta.
That on which I wonder about is without weak point (avatāra) concerning any vice (sarvakleśa) or any work of Māra (sarvamārakarma). That is why I am called Kutūhalajāta.”
Then the Śāriputra the Elder addressed himself to the Lord:
“O Lord, even though this name of good person proclaims and teaches all dharmas of the buddha, he is not attached to any dharma of the buddha. It is a wonderful to teach all dharmas of the buddha without any attachment.”
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爾時衆中。有菩薩名常希奇。從座而起白世尊言。未知此聲從何而出。
佛言善男子。汝當問彼大虚空藏菩薩。當爲汝説。
爾時常希奇菩薩。即白大虚空藏菩薩言。大士我今不知如此法聲從何而出。唯願仁者爲我説之。
虚空藏菩薩言。善男子於意云何。彼谷中響從何而有。
常希奇菩薩言。因於他聲之所顯出。
虚空藏菩薩言。善男子彼之谷響爲是身耶爲是心耶爲是色耶爲是聲耶。可實有不。
不也大士。響無自體因聲顯發豈有實耶。
善男子響既不實因聲而有。如是虚空所出法聲亦復如是。
See the previous record
從不思議智之所顯。由心攝持自空而出故有流轉。非即流轉能顯其聲。
善男子。汝觀因縁和合所作甚深之理。
依因感果亦無因果性不流轉。
而此二法無自性故無作者故。若知因縁不能感果。
則了諸法本無和合。
所以者何如世尊説。若知雜染是則清淨。不斷雜染亦自清淨。何以故。煩惱自性本清淨故。
如此二法名施設句。
所謂雜染及以清淨。依勝義際所建立故。勝義際中雜染清淨皆不可得。
勝義際者名爲無際。即彼無際名爲實際。
是實際即空際。
是空際即我際。
是我際即一切法際。
若知一切法際空際寂靜際極寂靜際所有際門。則於一切諸法。無所取著獲無礙智。
爾時舍利子。問常希奇菩薩言。善男子汝以何故名常希奇。
答曰大徳舍利子我於一切法。常勤精進生希奇心。樂欲滿足而不能解。
又於一切菩薩之行生希奇心。當願入於一切有情心行之智而不能解。
願於一切煩惱魔業令不得便而不能解。是故於法常生希奇。由此因縁名常希奇。
爾時長老舍利子白佛言。
甚奇世尊。而此正士辯才如是明了。一切諸佛之法無所染著。所説之法亦不取著。
de nas ’khor de ñid du byaṅ chub sems dpa’ ltad mo can źes (4) bya ba ’dus par gyur te ’dug pa des | bcom ldan ’das la ’di skad ces gsol to | bcom ldan ’das sgra ’di ga las byuṅ sñam du bdag ṅo mtshar du gyur to ||
bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu byaṅ chub sems dpa’ nam mkha’ mdzod la dris śig daṅ | ’dis (5) khyod la lan ldon no ||
de nas byaṅ chub sems dpa’ ltad mo can gyis byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu sgra ’di ga las byuṅ sñam du bdag ltad mor ’dzin par gyur to ||
nam mkha’ mdzod kyis smras pa | rigs kyi bu ’di ji sñam du sems (6) brag ca’i sgra ga las byuṅ |
smras pa | rigs kyi bu pha rol gyi sgra’i rnam par rig byed las brag ca’i sgra ’byuṅ ṅo ||
smras pa | rigs kyi bu brag ca la lus sam | sems sam | gzugs sam | kha dog gam | dbyibs gaṅ yaṅ yod dam |
smras pa | rigs kyi bu de ni (7) med do ||
smras po | rigs kyi bu de de bźin no || ji ltar brag ca yoṅs su ma grub kyaṅ sgra skad go bar byed pa de bźin du || nam mkha’ yoṅs su ma grub ste | sgra skad go bar byed par ’gyur ro ||
smras pa | rigs kyi bu sgra ’di go bar byed pa su | gaṅ nas dbyaṅs ’di ’byuṅ |
smras pa | (289b1) rigs kyi bu ye śes kyi so sor rnam par rig pa bsam gyis mi khyab ste | kho bos yid kyi sems pas gaṅ bsams pa de bar snaṅ ’di las ’byuṅ yaṅ sems der ’gro ba yaṅ med | de ’dir ’oṅ ba yaṅ med mod kyi | sgra’i sgra brñan kyaṅ ’byuṅ ṅo ||
rigs kyi bu rten ciṅ ’brel bar (2) ’byuṅ ba ji tsam du zab pa la ltos ||
gaṅ rgyu las ’bras bu ’byuṅ yaṅ rgyu ’bras bu ’grub par mi ’pho la || rgyu med pa las kyaṅ ’bras bu ’byuṅ ba ma yin no ||
’di lta ste || rgyu daṅ rkyen las ’bras bu mṅon par grub pa’i chos ’di gñi ga la yaṅ g-yo ba med ciṅ byed pa med do ||
gaṅ de lta bu’i (3) ’du śes pa de dag ni bral ba ste |
de ci’i phyir źe na | bcom ldan ’das kyis kyaṅ gaṅ kun nas ñon moṅs pa | śes pa de ñid de’i rnam par byaṅ ba źes gsuṅs so || kun nas ñon moṅs pa bsal bas rnam par byaṅ ba ma yin te || gaṅ kun nas ñon moṅs pa’i ṅo bo ñid kyi mtshan ñid (4) de ni rnam par byaṅ ba’o ||
’di lta ste | kun nas ñon moṅs pa daṅ | rnam par byaṅ pa źes bya ba ’di gñi ga yaṅ brda’i tshig go ||
don dam pa’i mtha’ la kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ dmigs su med do ||
don dam pa’i mtha’ ni mtha’ ma yin te | gaṅ ’di mtha’ (5) ma yin pa de ni yaṅ dag pa’i mtha’ źes bya’o ||
gaṅ yaṅ dag pa’i mtha’ de stoṅ pa ñid kyi mtha’o ||
gaṅ stoṅ pa ñid kyi mtha’ de bdag gi mtha’o ||
gaṅ bdag gi mtha’ de ni chos thams cad kyi mtha’o ||
de ci’i phyir źe na || chos thams cad ni de’i mtha’ | stoṅ pa ñid kyi mtha’ | (6) ñe bar źi ba’i mtha’ ste | gaṅ mtha’ de gsum gyi sgo la mi chags pa de ni chos thams cad la mi chags pa’i ye śes rñed do ||
de nas gnas brtan śā ri’i bus byaṅ chub sems dpa’ ltad mo can la ’di skad ces smras so || rigs kyi bu khyod ltad mo can źes miṅ sus btags |
(7) smras pa | btsun pa śā ri’i bu khyod gaṅ daṅ gaṅ du chos la ’dun pa daṅ brtson pa de daṅ der ltad mor mi ’gyur ram |
smras pa | rigs kyi bu de de bźin no ||
smras pa | btsun pa śā ri’i bu de bźin du kho bo chos thams cad la ’dun ciṅ brtson pa de daṅ der kho bos nam saṅs rgyas (290a1) kyi chos thams cad yoṅs su rdzogs par ’gyur sñam du ltad mo daṅ ldan te | de’i phyir kho bo ltad mo can źes bya’o ||
byaṅ chub sems dpa’i spyod pa thams cad la kho bo ltad mor gyur to || sems can thams cad kyi sems daṅ spyod pa la ’jug pa śes pa la kho bo ltad (2) mor gyur te || de’i phyir kho bo ltad mo can źes bya’o ||
gaṅ la kho bo ltad mor mi ’gyur ba’i ye śes de gaṅ yaṅ med | ’jug pa de gaṅ yaṅ med pas de’i phyir kho bo ltad mo can źes bya’o ||
gaṅ du kho bo ltad mor gyur ba der ñon moṅs pa thams cad daṅ bdud kyi las thams cad kyi (3) skabs med de de’i phyir na kho bo ltad mo can źes bya’o ||
de nas bcom ldan ’das la gnas brtan śā ri’i bus ’di skad ces gsol to ||
bcom ldan ’das skyes bu dam pa’i miṅ ’di ñid las saṅs rgyas kyi chos thams cad yoṅs su brjod de | saṅs rgyas kyi chos thams cad ston kyaṅ (4) gaṅ la ’aṅ mi chags te | chags pa ma mchis par saṅs rgyas kyi chos thams cad kyaṅ ston pa ni ṅo mtshar to ||
Complete text
I. The Occasion