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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.).
 
Important:
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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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 || 
67 They purify the abilities of perception (indriya) by meditation, and concentrate with one-pointed mind (ekāgramanas) by recollection (smṛti).
Even though they are not dependent on anything, they still remains absorbed in sameness toward all beings (sarvajagat). 
 
善護諸根修靜慮　常定不著於有情
等引平等度世間 
bsam gtan rnams kyis dbaṅ po yoṅs su dag || dran pa rtse gcig yid ni (6) mñam par bźag ||
gnas rnams thams cad la yaṅ mi gnas śiṅ || ’gro ba kun la mñam ñid sñoms par bźag || 
68 Even though they remain in the inner and outer aspects of existence, they are not dependent on the parts of personality, fields of the senses, or spheres (skandhāyatanadhātu).
[Staying] in the transcendent sphere (vivekagocara) of tranquility (upaśānta), the wise are always in the state of concentration (samāhita). 
 
於内於外常安住　不依於蘊及處界
遠離境界住寂靜　智者其心常在禪 
naṅ daṅ phyi rol dag na gnas pa yi || phuṅ po skye mched khams la mi gnas śiṅ ||
ñe bar źi ba dben pa spyod yul te || mkhas pa de dag rtag (7) tu mñam par bźag || 
69 Since they are always concentrated in universal sameness (samatā), their minds (manas) are similar to (samasadṛśa) the sphere of the dharma (dharmadhātu).
Their thoughts are absolutely dissociated (atyantavivikta), but they still manifest it. The wise meditate on everything, but they are not attached to anything. 
 
於等不等皆平等　達於法界無高下
見心與意皆寂靜 
mñam pa ñid kyis rtag tu mñam bźag pa || chos kyi dbyiṅs daṅ mñam źiṅ mtshuṅs pa’i yid ||
śin tu dben pa’i sems kyaṅ ston byed ciṅ || mkhas pa bsam gtan kun la’aṅ mi chags so || 
70 In order to bring living beings to maturity, they teach about the end of death (cyuti) and birth (jāti).
They never give up (parijahāti) concentrating (samādhi), they are the way they are by the power of the understanding of thoughts (cittāvabodhi). 
 
爲令世間成就故　示現諸禪及變易
彼無變易及禪定　自在心趣亦復然 
’gro ba rnams kyaṅ yoṅs su smin bya’i phyir || (260b1) ’chi ’pho skye ba ’chi ba ñer ston kyaṅ ||
tiṅ ṅe ’dzin las de dag mi ñams te || de ni sems rtogs dbaṅ gis de ’dra’o || 
71 While in the state of concentration (samādhi) of the sphere without form (ārūpyadhātu), [they still practice] for the sake of the maturation (pariṇāmanā) of living beings.
Illuminating the sphere of desire (kāmadhātu), they are dependent on neither themselves nor living beings. 
 
現境無色禪定中　示現欲界亦如是
皆爲有情成就故　彼復不著於有情 
gzugs med tiṅ ṅe ’dzin kyaṅ spyod yul la || sems can rnams ni yoṅs su smin bya’i phyir ||
’dod pa’i khams su’aṅ rab tu snaṅ byed de || de dag (2) bdag daṅ sems can mi gnas so || 
72 The sphere of existence is like empty space (gagana), an illusion (māyā), a mirage (marīci), like a dream (svapna), the moon reflected in water (udakacandra), and a cloud (megha).
They, having understood the essential character of all dharmas like this, always remain in the state of concentration. 
 
境界如空如幻化　陽炎水月夢及雲
已知禪定及世間 
nam mkha’ daṅ ni mtshuṅs pa’i spyod yul te || sgyu ma daṅ yaṅ mtshuṅs śiṅ smig rgyu ’dra ||
rmi lam chu zla sprin gyi mtshan ñid du || chos rnams śes nas rtag tu mñam par bźag || 
73 In the sphere of thoughts (cittagocara) with all beings, they engage their though and consciousness in living beings.
Since their continuity of thoughs (cittasaṃtāṇa) is unobstructed (anāvaraṇa), they have insight (prajñā) also in the continuity of their own thoughts. 
 
即轉世心成智慧　不能覆蔽於心故
則得生於自在心 
’gro ba kun gyis sems kyi spyod yul du || ’gro ba rnams (3) la sems daṅ blo ’jug ciṅ ||
sems rgyud la ni sgrib pa med pa ste || raṅ gi sems kyi rgyud kyaṅ rab tu śes || 
74 By means of skill in meditation (dhyāna) and the supernormal knowledge of magical power (ṛddhyabhijñā), they go to a great number of millions of Buddha-fields (buddhakṣetra) to make offerings to innumerable Buddhas, with a mind removed from the vice of all ignorance (sarvājñānakleśa), 
 
了達禪定及神通　遊歴遍於倶胝刹
普能供養於諸佛　無知惑障悉斷除 
bsam gtan rdzu ’phrul mṅon śes mkhas pa yis || źiṅ rnams maṅ po bye bar der ’gro źiṅ ||
mi śes ñon moṅs thams cad spaṅs pa’i yid || rgyal ba bsam (4) mi khyab la mchod par byed || 
75 Having trained senses (indriya) and [attained] the tranquility of minds, they become perfected in peaceful meditation (śamatha) without any false discrimination (avikalpa).
Having made living being’s minds tranquil, they are always concentrated on the strength of insight (prajña). 
 
諸根調伏意寂然　度奢摩他無分別
世間及意倶清淨　常恒智力寂亦然 
dbaṅ po rnams ni dul źiṅ źi ba’i yid || źi gnas pha rol phyin ciṅ mi rtog pa ||
de ni ’gro ba rnams la źi ba’i yid || rtag tu ye śes stobs la mñam par bźag || 
76 Even if they are in the state of universal sameness, there is nothing to be attained because it is beyond distinguishing marks (animitta).
They who abide in the universal sameness (samatāpratiṣṭhita) are always in the state of concentration. 
 
以無所得住平等　故名平等遍無相
若於平等無所住　是故名爲得定者 
mñam pa ñid daṅ mñam pa’aṅ yoṅ med la || mñam pa ñid ces bya bar (5) mtshan med de ||
mñam ñid de la gaṅ dag rab gnas pa || de dag rtag tu mñam par bźag pa yin || 
6. Prajñā  How, son of good family, does the insight of the bodhisatva become like empty space (kathaṃ kulaputra bodhisatvasya prajñāṃ gaganasamam)? 
  善男子。云何菩薩行般若波羅蜜與虚空等。 
  善男子云何菩薩修行般若波羅蜜多猶若虚空。 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ śes rab nam mkha’ daṅ mtshuṅs pa yin źe na | 
 
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