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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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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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Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata). 
 
爾時世尊説伽他曰。 
de nas bcom ldan ’das kyis de’i tshe tshigs su bcad pa ’di dag gsuṅs so || 
42 [The bodhisatvas] are without distress (atapta) because of undefiled thought through protecting (rakṣaṇa) the morality, and their body and thought are pure because of restraint in speech and mind. 
 
護戒寂靜心無垢　能除熱惱無所得
身語意業無瑕疵　一切律儀皆具足 
sems kyi tshul khrims dri med sruṅ źiṅ gduṅ ba med | lus daṅ sems kyaṅ rnam dag ṅag yid thams cad bsdams || 
43 The wise people always [remain] in the inner peace (adhyātmopaśama), not having pride of conceit (agarvita) by means of the morality. They are not fixed on the interrupted consciousness and thought, depending on the thought of awakening (bodhicitta). 
 
智者不以戒憍逸　内心恒寂而無亂
智者常依菩提心　而於心意不染著 
mkhas pa rtag tu naṅ źi tshul khrims dregs (6) mi sñems | blo ’chad sems la mi gnas byaṅ chub sems la rton || 
44 Action (karma), which is neither created (akṛta) nor imagined (acintya) and which is thus not discriminated (akalpita), does not have any form (rūpa) or color (varṇa) such as red, blue, and yellow. 
 
遠離諸業無思慮　如是不生諸分別
既離青黄及赤白　亦不住於名色中 
las gaṅ ma byas ma bsams de bźin ma brtags te | de ni dmar sṅo ser min kha dog gzugs mi gnas || 
45 The morality is formless (arūpya), untrue (asatya), unmoving (aniñjya), and tranquil (vivikta) just like empty space, and the wise praises it because of the whole, not on the ground of the belief of it. 
 
無取無捨無染心　譬如虚空無障礙
此戒智者所稱讃　不見所讃諸句義 
gzugs med mi bden mi gyo dben pa nam mkha’ bźin | tshul khrims lta (7) ba’i gnas med mkhas pa kun gyis bsṅags || 
46 The morality pacifies [minds], pacifies afflictions (kleśa), brings to the completion of the mental quiescence and transcendental analysis (śamathavipaśyana), and guides to the ultimate [liberation]. 
 
是戒能令心寂靜　亦能寂靜諸煩惱
悉得止觀之邊際　了然顯現得解脱 
tshul khrims de ni rab źi źi byed ñon moṅs źi | źi gnas lhag mthoṅ dag gi mthar phyin mthar ston pa || 
47 They, who are released from the bondage (bandhana) of actions (karma), remain (sevante) in the morality. Thus the morality causes the liberation (vimokṣa) and becomes the basis of the awakening (bodhi). 
 
解脱諸縛之聖者　悉皆安住於尸羅
是故戒爲勝解脱　亦爲菩提根本句 
gaṅ su bciṅs las grol ba de dag tshul khrims bsñen | de bas tshul khrims thar byed byaṅ chub rtsa ba’i (256a1) gźi || 
48 They, who perform the ascetic practices (dhūta) in a solitary place (araṇya), know how to be satisfied (saṃtuṣṭa) with few desires, and purify their thoughts by meditating (dhyāna) separated from assembly with severe austerity (saṃlekha). 
 
諸有杜多居蘭若　小欲喜足絶貪求
遠離憒閙而住禪　心獲輕安離煩惱 
gaṅ su sbyaṅs pa dgon gnas ’dod ñuṅ chog śes pa | yo byad bsñuṅs śiṅ bsam gtan dben tshogs sems sbyaṅs pa || 
49 By means of the basis of the morality, they reflect on verses (pāda) supporting liberation. Thus they remain in the way of happiness and liberation as adorned with the morality. 
 
如是戒是爲根本　思惟寂靜解脱句
是故尸羅爲莊嚴　一切處爲安樂道 
tshul khrims de yi gnas des sems rkaṅ thar pa’i rten | de phyir tshul khrims brgyan pa lam bde thar gnas (2) pa || 
50 They are beyond distraction (vikṣepa) and conceited thoughts (manyanā) by cutting off the afflicted view (kliṣṭadṛṣṭi), and they attain the ultimate perfection (niṣṭā) after having spread friendliness (maitrī) just as the expense of the sky (gaganasama). 
 
亦令遠離於散動　斷諸煩惱及諸見
慈心遍布如虚空　能靜邊執令清淨 
gyo ba rlom sems kun bral lta ba’i ñon moṅs gcod | nam mkha’ mtshuṅs mñam byams pas khyab ciṅ mthar ’dzin spyod || 
51 Never having abandoned the certainty of reaching awakening (bodhiniyama), they never make false discrimination (na vikalpayati) of awakening. The wise people who are content in that way attain the perfection of the morality (śīlapāramitā). 
 
決定不捨菩提故　而於菩提無分別
智者若具如是徳　皆由於戒到彼岸 
byaṅ chub phyir ṅes mi gtoṅ byaṅ chub kun mi rtog | gaṅ mkhas chog śes de ’dra tshul khrims pha rol phyin || 
gaganagañjaparipṛcchā, volume 2  3. Kṣānti  How then, son of good family, does the patience of the bodhisatvas becomes like empty space (tatra kathaṃ kulaputra bodhisatvasya kṣāntiṃ gaganasamam)? 
     
     
’phags (3) pa nam mkha’ mdzod kyis źus pa źes bya ba | bam po gñis pa |    rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ bzod pa nam mkha’ daṅ mtshuṅs pa yin źe na | 
 
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