Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

II. Introduction

Then The Lord revealed the exposition of religion entitled the chapter of The Great Colleciton to bodhisatvas, the great beings (atha khalu bhagavān mahāsaṃnipātaparivartaṃ nāma dharmaparyāyaṃ bodhisatvānāṃ mahāsatvānāṃ prakāśayati sma mahāsaṃnipātaparivarte dharmaparyāye nirdiśyamāne).

Below is the reconstruction of the Dharmakṣema version as corresponding to and based on Akṣ p. 17,6ff. There seems to be some, but fairly few differences from the Tibetan Akṣ text as reconstructed into Sanskrit.
atha khalu bhagavān bodhisatvacaryāpraveśaniryātyanāvaraṇamukhaṃ nāma dharmaparyāyaṃ, bodhisatvamārgavyūhaṃ, sarvagambhīrabuddhadharmadaśabalavaiśāradyapariniṣpattiṃ, sarvadharmādhipatyajñānaprāptiṃ, dhāraṇīmudrāmukhapraveśaṃ, viniścitapratisaṃvinmukhapraveśaṃ, mahābhijñāmukhapraveśam, avaivartikadharmacakrasarvayānasamatāmukhapraveśaṃ, asaṃbhinnaikanayadharmadhātumukhapraveśaṃ, sarvasatvāśayendriyāvatāraṇa nirdeśamukhapraveśaṃ, sāradharmaviniścayaṃ sarvamāramaṇḍalavidhvaṃsanaṃ yoniśo 'nugatadharmamukhapraveśaṃ, sarvānusaṃdhidṛṣṭigatasamudghātam asaṅgaprajñājñānamukhapraveśaṃ, asamatāpraṇidhānopāyajñānamukhapraveśaṃ, sarvabuddhasamatājñānamukhapraveśaṃ, sarvadharmāpratihatajñānayathābhūtaviniścayamukhapraveśaṃ, gambhīrapratītyasamutpādādhigamamukhapraveśaṃ, puṇyajñānabuddhakāyavākcittālaṃkāra sārādhimuktyakṣayasmṛtimukhapraveśaṃ, caturāryasatyamukhapraveśaṃ śrāvakayānavineyārthāya, kāyacittapravivekacaryamukhapraveśaṃ pratyekabuddhayānavineyārthāya, sarvajñajñānabhūmyabhiṣekapratilambhamukhapraveśaṃ bodhisatvayānavineyārthāya, sarvadharmādhipatyamukhapraveśaṃ buddhaguṇodbhāvanārthāya, bhāṣate deśayati prakāśayaty ārocayati samādāpayati vācayati jñāpayati vijñāpayati prajñāpayati pravartayati vivarati vibhajayaty uttānīkaroti samprakāśayati sma. The whole assembly thought "I am sitting in the pavilion in the vault of the sky (sarvāvatī parṣad aham gaganatale mahāvyūhakūṭāgārāntara āsanna iti)." The display of these marvelous pavilions illuminated the sight of living beings (teṣām eva kūṭāgārārāṇāṃ vyūhaḥ satvānāṃ darśanapathe ’vabhāsayati sma). Except for the bodhisatvas, the great beings, the great disciples, the highest gods, snake-gods, demons and celestial musicians who were seated in the pavilions, the rest of the beings in this system of threefold thousand great thousands of worlds, appearing as a form, was eclipsed. All of them thought "I am just like space." (kūṭāgāreṣu niṣaṇṇān bodhisatvān mahāsatvān mahāśrāvakāṃś ca punar api devanāgayakṣagandharvān tān sarvān sthāpayitvā trisahasramahāsahasralokadhātuṣu anavabhāsān abhūvann te 'pi gaganāsanna iti) As the empty space at the end of the aeon, the manifestations of forms in the great three-thousand of worlds disappeared from the sight of anyone (tadyathā kalpaparyavasāne gaganasamā bhavanti trisāhasramahāsāhasralokadhātuṣu rūpāvabhāsā ye kecit anavabhāsā bhavanti tadā ye rūpāvabhāsāḥ satvebhyaḥ darśanapathe anavabhāsitāḥ). These pavilions were illuminated like the pavilions which bodhisatvas had stayed in the Mahāvyūha universe of the tathāgāta Ekaratnavyūha. Except for those who were sitting in the pavilion in the sky, the rest of them in the great three-thousand of worlds, staying on the surface of the earth, as far as its foundations, thought that they had disappeared. Also the king of the mountain, Mt. Sumeru, Mt. Cakravāḍa, and Mt. Mahācakravāḍa (parvatarājasumerucakravāḍamahācakravāḍa) disappeared from the sight of living beings. Villages, towns, market-towns, royal cities, capitals (grāmanagaranigamarāṣṭrarājadhānī) were also eclipsed. However, with the lion’s throne (simhāsana) of the Lord it was another matter, they perceived it as shining ten thousand yojanas high as placed in these pavilions placed in the vault of the sky. By the light of the lion’s throne on which the Lord was seated, the great three-thousand thousands of worlds were illumined with a grand lustre. The great three-thousand of worlds, the sun, the moon, the stars, Indra, Brahma, and the the protectors of the world (trisahasramahāsahasralokadhātor candrasūryajyotiṣa śakrabrahmalokapālānām avabhāsa), all of them were eclipsed (dhyāmīkṛta). When that whole assembly of bodhisatvas saw these miracles, wonders, and amazing phenomena (prātihāryāścaryādbhuta), they said to one another: “It would not be easy for us to see such an exceptional grandeur as the splendor of this pavilion even if our lifetime would fill an aeon (kalpasthitikāyuḥpramāṇa). Thus the virtues of these pavilions (kūṭāgārāṇāṃ guṇavyūhāḥ) are immeasurable.”

爾時世尊説諸菩薩出要之行名無礙法門。莊嚴菩薩道。成就佛法諸力無畏。得知諸法自在。入陀羅尼印門。入分別諸辨門。入大神通門。入説不退轉輪諸乘平等門。入一相法界無分別門。入説隨衆生根所解差別門。入堅法分別壞諸魔界善順思惟門。入斷諸結及見無礙智慧門。入無等願方便智門。入諸佛等智門。入諸法無滯礙如實分別門。入無變異平等法門。入甚深十二因縁門。入功徳智慧莊嚴佛身口意堅固思進念專無盡門。入四聖諦門。爲調伏聲聞故。入遠離身心行門。爲調伏辟支佛故。入授一切智記門。爲調伏菩薩故。入諸法自在門。爲顯佛功徳故。所謂開示解説顯現令解。教讀施設次序開張。分別令易隨順正説。爾時世尊如是善分別大法方便時。於此三千大千世界一切諸色像。若鐵圍山大鐵圍山。須彌山王。及諸黒山。四天下及閻浮提。聚落城邑舍宅。大海江河泉源陂池。藥草樹木及諸叢林。諸龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等宮殿。地神宮殿。虚空中諸神宮殿。四天王天三十三天。夜摩天。兜率陀天。化樂天。他化自在天。及梵天宮殿。上至阿迦膩吒天宮殿。一切大地及欲界色身衆生。悉皆隱蔽眼所不見。喩如劫盡火災起後。大地焦盡大水未出。當爾之時乃無一色與眼作對。爾時三千大千世界。亦復如是亦無少色。是欲色界所攝。唯除妙寶莊嚴堂中所見色像。爾時於妙寶莊嚴堂中虚空中。無所依著。自然成無量百千那由他寶臺。微妙莊嚴世所樂見。喩如大妙莊嚴世界。一寶莊嚴佛土菩薩所住寶臺。此諸寶臺亦復如是。見諸大衆坐寶臺中。於妙寶莊嚴堂内。自然踊出淨妙眞金師子之座。高十千由旬。此師子座出妙淨光明。普照此三千大千世界。映諸菩薩光明令不明顯。爾時大衆歡喜踊躍。心情悦豫歎未曾有。合掌向佛作如是言。今者如來必説大法現此瑞應。

爾時世尊爲諸菩薩摩訶薩。説大集會甚深法時。一切大衆處在虚空住寶樓閣。而此樓閣莊嚴殊勝。猶如大莊嚴世界中一寶莊嚴佛土。諸菩薩衆所住樓閣無有異也。是諸大衆各各相見皆坐其中。時此三千大千世界一切色像。蘇迷盧山輪圍山。大輪圍山贍部洲等。聚落城邑江河泉流。陂池大海叢林草木。一切地居所有宮殿。悉皆隱蔽而不復現。欲色空居乃至有頂。諸天宮殿及諸有情。形色之類亦悉不現。猶如劫燒火災之後。大地焚爇唯有虚空。中無一色爲眼所見。此亦如是三千大千世界之中。無一色相爲諸有情眼所覩見。唯除此寶莊嚴道場聲聞菩薩。諸天龍藥叉乾闥婆等。一切衆會所有色像了然顯現。又此道場有師子座自然涌出。其量高廣萬踰繕那。此師子座出淨光明。普照三千大千世界。暎蔽日月釋梵護世。所有諸光皆不復現。佛坐其上時諸大衆。見此奇特勝妙相已。踊躍歡喜歎未曾有。互相謂言如是殊勝莊嚴樓閣善巧差別。假使我等住一劫壽説莫能盡。

de nas bcom ldan ’das ’dus pa chen po’i le’u źes bya ba’i chos kyi rnam graṅs byaṅ chub sems dpa’ sems dpa’ chen po rnams la rab tu ston te ’dus pa chen po’i le’u’i chos kyi rnam graṅs ’di bśad pa na || thams cad daṅ ldan (2) pa’i ’khor de nam mkha’i dkyil na ’khod ciṅ bkod pa chen po’i khaṅ pa brtsegs pa’i naṅ na bdag ’dug pa sñam du sems so || khaṅ pa brtsegs pa de dag gi bkod pa ñid sems can rnams kyi mig sṅar snaṅ bar gyur te || khaṅ pa brtsegs pa na ’khod pa’i byaṅ chub sems dpa’ sems dpa’ chen po rnams daṅ || ñan thos chen po rnams daṅ | gźan yaṅ lha daṅ | klu daṅ | gnod sbyin daṅ || dri za’i ’khor de dag thams cad ma gtogs par stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na gzugs su snaṅ ba lhag ma gźan thams (244a4) cad med par gyur te || thams cad kyaṅ nam mkha’ lta bur gyur pa sñam du sems so || ’di lta ste dper na | bskal pas śin tu bsregs te nam mkha’ bźin du gyur pa na | stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na gzugs su snaṅ ba gaṅ yaṅ mig sṅar snaṅ (5) bar mi ’gyur ba bźin du | de’i tshe na gaṅ gzugs su snaṅ ba rnams sems can dag gis mig sṅar mi snaṅ bar gyur to || ’di lta ste dper na | de bźin gśegs pa rin po che bkod pa gcig pa’i ‘jig rten gyi khams bkod pa chen po źes bya ba na byaṅ chub sems dpa’ de (6) dag gi khaṅ pa brtsegs pa yoṅs su loṅs spyod pa de ’dra ba’i khaṅ pa brtsegs pa de na snaṅ ṅo || nam mkha’ la gaṅ brtsegs pa ’dug pa de dag ma gtogs par stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di’i sa’i steṅ daṅ | gźi’i bar du thams cad kyaṅ (7) mi snaṅ ba sñam du rab tu śes te | ri’i rgyal po ri rab daṅ | khor yug gi ri daṅ | khor yug gi ri chen po dag sems can gaṅ gi mig sṅar yaṅ mi snaṅ bar ’gyur to || groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | rgyal po’i pho braṅ (244b1) ’khor rnams kyaṅ mi snaṅ ste | gźan du na nam mkha’i dkyil na gnas pa’i khaṅ pa brtsegs pa de dag ñid du śes śiṅ | bcom ldan ’das kyi seṅ ge’i khri ni ’phaṅ du dpag tshad khrir ’phags par rab tu snaṅ ṅo || gaṅ la bcom ldan ’das bźugs pa’i seṅ ge’i (2) khri de’i ’od kyis kyaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams snaṅ ba chen pos khyab par gyur te | gaṅ stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams de’i ñi ma daṅ | zla ba daṅ | skar ma daṅ | brgya byin daṅ | tshaṅs pa daṅ | ’jig rten skyoṅ ba’i ’od de dag thams (3) cad kyaṅ mog mog par byas par¹ gyur to || de nas byaṅ chub sems dpa’i ’khor de dag thams cad kyis ’di lta bu’i cho ’phul ṅo mtshar daṅ rmad du byug ba mthoṅ nas phan tshun du smra pa khaṅ pa brtsegs pa ’di’i bkod pa ci ’dra ba de ni bdag cag gi tshe’i tshad bskal par ’dug par (4) gyur kyaṅ bdag cag gis rgya cher rnam par dbye ba bstan par sla ba ma yin te | de tsam du khaṅ pa brtsegs pa ’di dag gi yon tan bkod pa ni tshad med do źes ’dzer to ||

1. D por corrected to par

Then, by the power of the Lord, the Venerable Śāriputra rose from [his seat in] the pavilion, stood in the space, placed his knees upon the ground (jānumaṇḍala), saluted the Lord with his hands put together, and addressed himself to the Lord. (atha khalu buddhānubhāvenāyuṣmāñ śāriputra utthāya kūṭāgārād gagane sthitvā jānumaṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya yena bhagavāṃs tenāñjaliṃ praṇamya bhagavantam etad avocat) "Except these pavilions found in space, O Lord, all of the great three-thousands of worlds have changed into space, becoming the essence of empty space (ākāśasvabhāva) - what does this auspicious sign (pūrvanimitta) portend?" The Lord said: "Do you see, Śāriputra, these pavilions?" Śāriputra said: "O Lord, I see them." (bhagavān āyuṣmantaṃ śāriputram āmantrayate sma paśyasi tvaṃ śāriputra imān kūṭāgārān | āha paśyāmi bhagavan) The Lord said: “Is it possible to know the limit of the praise (praśaṃsā) of these pavilions?” Śāriputra said: “I cannot understand, O Lord, the limit of the praise of these pavilions until the end of my life.” The Lord said: “Śāriputra, just as this whole assembly, having gone to open space, appear to enter into the well-adorned pavilion, in the same way they enter into the pavilion in the Mahāvyūha universe.” Śāriputra said, “O Lord, where is the splendor of Mahāvyūha universe (prabhamahāvyūhalokadhātu)?” The Lord said, “There is, Śāriputra, the universe named Mahāvyūha where it is located in the eastern direction (pūrvasyān diśi), beyond eight buddha-fields (aṣṭa buddhakṣetrāṇi) which are filled with dustlike (paramāṇurajas) numerous buddha-fields. There the tathāgata named Ekaratnavyūha resides, lives, and teaches religion (tatraikaratnavyūha nāma tathāgato tiṣṭhati dhriyate yāpayati dharmaṃ deśayati). . O Śāriputra, except for the jewel that is the thought of awakwning (bodhicitta), any other jewels do not appear in the Mahāvyūha universe. That is why he is called the tathāgata Ekaratnavyūha. (tenocyate tathāgata ekaratnavyūha iti) When the Tathāgata on the lion’s throne (siṃhāsana) taught religion to those bodhisatvas, he was elevated into the vault of the sky as high as eighty tāla koṭis. So did the bodhisatvas in the Mahāvhūya pavilion.

爾時舍利弗承佛威神從寶臺起更整衣服。偏袒右肩右膝著地。合掌向佛而白佛言。世尊。是何瑞相有如是等生勝喜悦現大神變。世尊。此諸大衆皆生疑惑。願如來説何因何縁。現此未曾有事。爾時佛告舍利弗。東方去此過八佛世界微塵數等佛土。有世界名大莊嚴。彼國有佛號一寶莊嚴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。今現在説法。以何因縁世界名大莊嚴。若廣説彼世界莊嚴事者一劫不盡。是故彼土名大莊嚴。何因縁故。彼佛名爲一寶莊嚴。舍利弗。彼如來因一寶説法。所謂無上大乘之寶。是故彼佛名一寶莊嚴。彼佛與諸菩薩衆各昇師子座。踊在空中高八十億多摩樹。

爾時舍利子承佛威神。從寶樓閣起住虚空。整理衣服偏袒右肩。跪合掌而白佛言。世尊是何因縁先現此瑞。於此三千大千世界所有色像。悉皆隱蔽如大虚空。唯有如是所居衆寶莊嚴樓閣自然顯現。佛告舍利子汝今見此寶樓閣不。答言已見。佛言舍利子汝能讃歎此寶樓閣功徳盡不。舍利子言盡我壽量不能稱讃眞實功徳。如是舍利子有世界名大莊嚴。彼中所有妙寶樓閣一切衆會皆住虚空。今此樓閣如彼所現。舍利子白佛言。世尊彼大莊嚴世界今在何許。佛告舍利子。東方過此八佛世界微塵數佛土。有世界名大莊嚴。佛號一寶莊嚴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。今現在説法。舍利子以何因縁名大莊嚴。彼世界中所有莊嚴殊勝之事。若我住世以一劫壽説不能盡。是故名之爲大莊嚴。復以何縁名爲一寶莊嚴。彼佛常説唯以大菩提心而爲其寶。是故名爲一寶莊嚴。彼佛説法與諸菩薩昇師子座及寶樓閣。踊在虚空高八十倶胝多羅樹。

de nas bcom ldan ’das kyi mthus gnas brtan śā ri’i bu khaṅ pa brtsegs pa de nas laṅs nas nam (5) mkha’ la ’dug ste | pus mo gyas pa’i lha ṅa sa la btud nas | bcom ldan ’das ga la ba de logs su thal mo sbyar ba btud de bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das nam mkha’ la mchis pa’i khaṅ pa brtsegs pa ’di ma lags pa (6) gźan stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad nam mkhar gyur ciṅ nam mkha’i raṅ bźin can du gda’ ba ’di su’i sṅa ltas lags || bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu khyod kyis khaṅ pa brtsegs pa ’di mthoṅ ṅam | gsol pa | (7) bcom ldan ’das mthoṅ lags so || bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu khyod kyis khaṅ pa brtsegs pa ’di dag gi bsṅags pa yoṅs su brjod pa’i mtha’ śes par nus sam | gsol pa | bcom ldan ’das bdag gi tshe’i tshad bas par gyur kyaṅ khaṅ (245a1) ba brtsegs pa ’di dag gis bsṅags pa’i mtha’ rtogs par mi nus so || bka’ stsal pa | śā ri’i bu ji ltar ’khor ’di dag thams cad nam mkha’ la soṅ źiṅ khaṅ pa brtsegs pa bkod pa chen por źugs par snaṅ ba bźin du bkod pa chen po’i ’jig rten gyi (2) khams kyi khaṅ pa brtsegs pa de yaṅ ’di ’dra’o || gsol pa | bcom ldan ’das ’od bkod pa chen pa’i ’jig rten gyi khams de gaṅ gi phyogs na mchis | bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu de ni ’di nas śar phyogs su saṅs rgyas kyi źiṅ brgyad kyi rdul phra rab (3) kyi rdul gyis yoṅs su gaṅ ba sñed kyi saṅs rgyas kyi źiṅ rnams ’das pa na bkod pa chen po źes bya ba’i ’jig rten gyi khams na | de bźin gśegs pa rin po che bkod pa gcig pa źes bya ba daṅ lta na bźugs te | ’tsho źiṅ ga źes la chos kyaṅ ston to || śā ri’i bu bkod pa (4) chen po’i ’jig rten gyi khams de na | byaṅ chub kyi sems rin po che las rin po che gźan mi ’byuṅ ṅo || de bas na de bźin gśegs pa de rin po che bkod pa gcig pa źes bya’o || de bźin gśegs pa de yaṅ | nam byaṅ chub sems dpa’ de dag la chos ’chad pa de na | seṅ (5) ge’i khri daṅ bcas te | ta la bye ba phrag brgyad cu srid kyi nam mkha’i dkyil du mṅon par ’phag go || byaṅ chub sems dpa’ de dag kyaṅ khaṅ pa brtsegs pa bkod pa chen po der ||

When the bodhisatvas rose into the vault of the sky, they listened to the preaching of the tathāgata. And the tathāgata taught the dharma-seal named gaganapariśuddhi. (sa tathāgato gaganapariśuddhir iti dharmamudrāṃ saṃprakāśayati sma) O Śāriputra, it is impossible to enumerate the usufructs (paribhoga) of the bodhisatvas in the pavilion of the Mahāvyūha for their entire lifespan. O Śāriputra, do you see this lion’s throne?” He said “Yes. O Lord, I see it.” (paśyasi śāriputraṃ siṃhāsanam | āha | paśyāmi bhagavan |) The Lord said: “O Śāriputra, the tathāgata Ekaratnavyūha, seating in the lion’s throne thus, explained the Dharma-seal called Gaganapariśuddhi to these bodhisatvas, which has thirty-two aspects of entrance (amīṣāṃ bodhisatvānāṃ gaganapariśuddhim dharmamudrām dvātriṃśadākārapraveśām saṃprakāśayati sma). What is this Dharma-seal called Gaganapariśuddhi which has thirty-two forms of entrance (katamā dvātriṃśadākārapreveśā gaganapariśuddhir dharmamudrā)? ¹ Namely, 1) all moments of existence are free from existence and non-existence because they have no proper nature (tad yathā sarvadharmā bhāvābhāvavigatā niḥsvabhāvena); 2) all moments of existence are without a proper nature, because of their essential characteristic of cognition (sarvadharmā niḥsvabhāvā vijñaptilakṣaṇena); 3) all moments of existence are without cognition because they are invisible (sarvadharmā avijñaptayo ’dṛśyena); 4) all moments of existence are invisible because they lack causes and objects (sarvadharmā adṛśyā hetvālambanavigatena); 5) all moments of existence lack objects because they are calm (sarvadharmā anālambanā upaśāntalakṣaṇena); 6) all moments of existence are clam because they are without duality (sarvadharmā upaśāntā advayena) ; 7) all moments of existence are without duality because of their homogeneity (sarvadharmā advayā asaṃbhedena); 8) all moments of existence are without difference as they can be approached with one principle (sarvadharmā asaṃbhedā ekanayapraveśena); 9) all moments of existence can be approached with one principle because they have no essential character of proper being (sarvadharmā ekanayapraveśāḥ svabhāvalakṣaṇavigatena); 10) all moments of existence have no essential character of proper being because they completely transcend the three times (sarvadharmā svabhāvalakṣaṇavigatās tryadhvasamatikrāntena); 11) all moments of existence are like the vault of the sky because they are not dependent on anything (sarvadharmā gaganatale sarvato ’pratiṣṭhitā aniśritena); 12) all moments of existence is the entry into not being established anywhere because they are not manifested anywhere (sarvadharmā apratiṣṭhitapraveśāḥ sarvatrānābhāsena); 13) all moments of existence are not manifested anywhere because they completely transcend the perceptual objects (sarvadharmā anābhāsā gocaramārgasamatikrāntena); 14) all moments of existence are without objects because of their purity of inner and outer (sarvadharmā aviṣayā ādhyātmabāhyaviśuddhyā); 15) all moments of existence are thoroughly pure because they are essentially beyond vices (sarvadharmā viśuddhāḥ svabhāvāsaṃkliṣṭena); 16) all moments of existence are fully purified because of their essential tranquility (sarvadharmā prakṛtipariśuddhāḥ svabhāvopaśāntena); 17) all moments of existence are tranquil because they are free from thought, mind and consciousness (sarvadharmā upaśāntā cittamanovijñānavigatena); 18) all moments of existence lack characteristics because they are non-originated from the very beginning (sarvadharmā svalakṣaṇavigatā ādyanutpannena); 19) all moments of existence are non-originated from the beginning because they are beyond what belongs to the ego and appropriation (sarvadharmā ādyanutpannā amamāparigraheṇa ca); 20) all moments of existence are beyond what belongs to the ego and appropriation because they have no owner (sarvadharmā amamā aparigrahāś ca svāmikavigatena); 21) all moments of existence have no owner because they are essentially selfless (sarvadharmā asvāmikavigatāḥ svabhāvenānātmanā); 22) all moments of existence are essentially selfless because they are originally pure (sarvadharmāḥ svabhāvenānātmāna ādiviśuddhyā); 23) all moments of existence are originally pure because they never turn back (sarvadharmā ādiviśuddhā avinivartanena); 24) all moments of existence never turn back because their essence has the characteristic of an illusion (sarvadharmā avinivartanīyā māyālakṣaṇasvabhāvena); 25) all moments of existence are like an illusion because they have no proper nature (sarvadharmā māyāsamā niḥsvabhāvena); 26) all moments of existence have no proper nature because their essential characteristics are unconditioned (sarvadharmā niḥsvabhāvā anabhisaṃskāralakṣaṇena); 27) all moments of existence are unconditioned because of being detached from mind and body (sarvadharmā anabhisaṃskārāś cittakāyavivekena); 28) all moments of existence have the transcendent essential character because they are beyond characteristics and do not have the character of characterizing something to be characterized (sarvadharmā vivekalakṣaṇā alakṣaṇalakṣyalakṣaṇālakṣaṇa); 29) all moments of existence lack characteristics because their defining character is neutralised (sarvadharmā alakṣaṇāḥ svalakṣaṇāniñjena); 30) all moments of existence are neutral because they lack place of objective supports (sarvadharmā aniñjitāḥ sthānānālambhena); 31) all moments of existence lack place [of objective supports] because they are firmly rooted beyond objectification (sarvadharmā asthānā anālambanapratiṣṭitena); 32) all moments of existence are beyond objectification because they lack basis of all (sarvadharmā anālambanā anālayena); 33) all moments of existence lack basis of all because they are free from basis of all (sarvadharmā ālayā ālayavigatena); In this way, Śāriputra, the tathāgata Ekaratnavyūha elucidated the Dharma-seal called Gaganapariśuddhi to the bodhisatvas, which has thirty-two forms of entrance. Having heard that, innumerable bodhisatvas attained (pratilabdha) the mastery of all moments of existence (sarvadharmādhipatya) and the tolerance (kṣānti) based on the pure cognition (viśuddhajñāna) by supernormal knowledge (abhijñā).

1. In Tibetan, Śāriputra asks about the dharma-seal, but the buddha, as an answer to the question, explains thirty-two aspects of entrance into the dharma-seal.

爲諸菩薩説虚空印法門。何謂虚空印法門。如一切法以虚空爲門無住處故。一切法無住處門無形相故。一切法無形相門過諸行處故。一切法無行處門内外淨故。一切法淨門性無染故。一切法無染門自性寂靜故。一切法寂靜門。心意識本無故。一切法本無門離物非物故。一切法無物門無教相故。一切法無教門無形段故。一切法無形段門。離因縁境界故。一切法無因縁境界門寂滅相故。一切法寂滅門離二相故。一切法無二門捨別異故。一切法無別異門入一相故。一切法一相門自相淨故。一切法自相淨門過三世故。一切法過三世門不離平等故。一切法不離平等門。幻化相非相故。一切法幻化相門體不實故。一切法無體門無作相故。一切法無作門身心遠離故。一切法遠離門離相無相故。一切法無相門相不動故。一切法不動相門無依處故。一切法無依處門住無際故。一切法無際門無樔窟故。一切法無樔窟門。無我無我所故。一切法無我無我所門無主故。一切法無主門性無我故。一切法無我門。内清淨故。¹ See the full record quoted previously. ² See the full record quoted previously. ³ See the full record quoted previously. ⁴ See the full record quoted previously. ⁵ See the full record quoted previously. ⁶ See the full record quoted previously. ⁷ See the full record quoted previously. ⁸ See the full record quoted previously. ⁹ See the full record quoted previously. ¹⁰ See the full record quoted previously. ¹¹ See the full record quoted previously. ¹² See the full record quoted previously. ¹³ See the full record quoted previously. ¹⁴ See the full record quoted previously. ¹⁵ See the full record quoted previously. ¹⁶ See the full record quoted previously. ¹⁷ See the full record quoted previously. ¹⁸ See the full record quoted previously. ¹⁹ See the full record quoted previously. ²⁰ See the full record quoted previously. ²¹ See the full record quoted previously. ²² See the full record quoted previously. ²³ See the full record quoted previously. ²⁴ See the full record quoted previously. ²⁵ See the full record quoted previously. ²⁶ See the full record quoted previously. ²⁷ See the full record quoted previously. ²⁸ See the full record quoted previously. ²⁹ See the full record quoted previously. ³⁰ See the full record quoted previously. ³¹ See the full record quoted previously. ³² See the full record quoted previously. ³³ See the full record quoted previously. ³⁴ 舍利弗。彼一寶莊嚴如來。爲諸菩薩廣説如是虚空印法門。彼如來説是法時。無量阿僧祇諸菩薩。解知諸法性與虚空等於諸法中得無生忍。

1. In comparison with other versions, these answers are out of sequence. See the note of each following record. 2. 一切法本無門離物非物故。 3. 一切法無物門無教相故。 4. 一切法無教門無形段故。 5. 一切法無形段門。離因縁境界故。 6. 一切法無因縁境界門寂滅相故。 7. 一切法寂滅門離二相故。 8. 一切法無二門捨別異故。 9. 一切法無別異門入一相故。 10. 一切法一相門自相淨故。 11. 一切法過三世門不離平等故。 12. 如一切法以虚空爲門無住處故。 13. 一切法無住處門無形相故。 14. 一切法無形相門過諸行處故。 15. 一切法無行處門内外淨故。 16. 一切法淨門性無染故。 17. 一切法無染門自性寂靜故。 18. (7)一切法寂靜門。心意識本無故。 19. 20. 無我無我所故。 21. 一切法無我無我所門無主故。 22. 一切法無主門性無我故。 23. 一切法無我門。内清淨故。 24. 25. 一切法不離平等門。幻化相非相故。 26. 一切法幻化相門體不實故。 27. 一切法無體門無作相故。 28. 一切法無作門身心遠離故。 29. 一切法遠離門離相無相故。 30. 一切法無相門相不動故。 31. 一切法不動相門無依處故。 32. 一切法無依處門住無際故。 33. 一切法無際門無樔窟故。 34. 一切法無樔窟門。

爲諸菩薩説虚空清淨法印。善男子云何名爲虚空清淨法印。所謂一切法離性無性故。云何離性無性。謂一切法無所表示故。云何無表示。謂一切法無光顯故。云何無光顯。謂一切法遠離縁慮故。云何無縁慮。謂一切法寂靜相故。云何寂靜相。謂一切法無二相故。云何無二相。謂一切法遠離別異故。云何無別異。謂一切法入一道相故。云何入一道相。謂一切法自性相清淨故。云何自性相清淨。謂一切法超過三世故。云何超過三世。謂一切法無依處故。云何無依處。謂一切法無影像故。云何無影像。謂一切法超過境界故。云何過諸境界。謂一切法内外清淨故。云何内外清淨。謂一切法性無雜染故。云何無雜染。謂一切法性寂靜故。云何性寂靜。謂一切法遠離心意識故。云何離心意識。謂一切法出離相本不生故。云何出離相本不生。謂一切法無我攝受故。云何無主宰。謂一切法性無我故。云何無主宰。謂一切法性無我故。云何性無我。謂一切法本來清淨故。云何本來清淨。謂一切法本無涅槃故。云何無涅槃。謂一切法性。如幻故云何性如幻。謂一切法無實事故。云何無實事。謂一切法無造作相故。云何遠離身心相。謂一切法離相無相故。云何遠離身心相。謂一切法離相無相故。云何離相無相。謂一切法自相不動故。云何自相不動。謂一切法無所依止故。云何無所依止。謂一切法無所縁故。云何無所縁。謂一切法遠離阿頼耶故。舍利子彼一寶莊嚴如來。爲諸菩薩説如是三十二虚空清淨法印。時無量菩薩知諸法性與虚空等。得法自在清淨智忍。

nam mkha’i dkyil du mṅon par ’phags nas || de bźin gśegs pa de la chos ñan te | de (6) bźin gśegs pa de yaṅ nam mkha’i dkyil yoṅs su dag pa źes bya ba’i chos kyi phyag rgya yaṅ dag par rab tu ston to || śā ri’i bu bkod pa chen po’i ’jig rten gyi khams de na | gaṅ byaṅ chub sems dpa’ de dag gi khaṅ pa brtsegs pa’i yoṅs su loṅs spyod pa de ni bskal (7) par yaṅ brjod mi nus so || śā ri’i bu khyod kyis ṅa’i seṅ ge’i khri ’di mthoṅ ṅam | gsol pa | bcom ldan ’das mthoṅ ṅo || bcom ldan ’das kyis bka’ stsal pa | śā ri’i bu bcom ldan ’das de bźin gśegs pa rin po che bkod pa gcig pa de’i seṅ ge’i (245b1) khri yaṅ ’di ’dra ste | de la bcom ldan ’das de bźugs nas | byaṅ chub sems dpa’ de dag la rnam pa sum cu rtsa gñis la ’jug pa | nam mkha’i dkyil yoṅs su dag pa’i chos kyi phyag rgya yaṅ dag par rab tu ston to || rnam pa sum cu rtsa gñis la ’jug pa nam (2) mkha’i dkyil yoṅs su dag pa’i chos kyi phyag rgya de gaṅ źe na | ’di lta ste | dṅos po med pas chos thams cad yod pa daṅ med pa daṅ bral ba daṅ | rnam par rig pa’i mtshan ñid pas chos thams cad dṅos po med pa daṅ | snaṅ bar gyur pa med pas chos thams cad (3) rnam par rig pa med pa daṅ | rgyu daṅ dmigs pa med pas chos thams cad snaṅ bar gyur pa med pa daṅ | ñe bar źi ba’i mtshan ñid pas chos thams cad dmigs pa med pa daṅ | gñis su med pas chos thas cad ñe bar źi ba daṅ | so so tha dad pa med pas chos (4) thams cad gñis su med pa daṅ | tshul gcig la źugs pas chos thams cad tha dad pa med pa daṅ | ṅo bo ñid kyi mtshan ñid daṅ bral bas chos thams cad tshul gcig pa daṅ | dus gsum las yaṅ dag par ’das pas chos thams cad ṅo bo nid med pa daṅ | thams (5) cad la mi gnas pas chos thams cad nam mkha’i dkyil daṅ thams cad du mi snaṅ bas chos thams cad mi gnas pa’i sgo daṅ | yul gyi lam las yaṅ dag par ’das pas chos thams cad snaṅ ba med pa daṅ | naṅ daṅ phyi’i rnam par dag pas chos thams cad (6) yul med pa daṅ | raṅ bźin gyis kun nas ñon moṅs pa can ma yin pas chos thams cad rnam par dag pa daṅ | ṅo bo ñid kyis ñe bar źi bas chos thams cad raṅ bźin gyis yoṅs su dag pa daṅ | sems daṅ yid daṅ rnam par śes pa med pas chos thams (7) cad ne bar źi ba daṅ | gzod ma nas ma byuṅ bas chos thams cad mtshan ñid med pa daṅ | ṅa’i ba med ciṅ yoṅs su ’dzin pa med pas chos thams cad gzod ma nas ma byuṅ ba daṅ | bdag po med pas chos thams cad ṅa’i ba med ciṅ yoṅs su ’dzin pa med pa daṅ raṅ (246a) (246a1) bźin gyis bdag med pas chos thams cad bdag po med pa daṅ | gzod ma nas rnam par dag pas chos thams cad raṅ bźin gyis bdag med pa daṅ | ldog pa med pas chos thams cad gzod ma nas rnam par dag pa daṅ | sgyu ma’i mtshan ñid kyis (2) raṅ bźin pas chos thams cad ldog pa med pa daṅ | dṅos po med pas chos thams cad sgyu ma lta bu daṅ | mṅon par ’du mi byed pa’i mtshan ñid pas chos thams cad dṅos po med pa daṅ | sems daṅ lus dben pas chos thams cad mṅon par ’dus ma byas pa daṅ | (3) mtshan ñid med ciṅ mtshan ñid kyi gźi’i mtshan ñid med pas chos thams cad dben pa’i mtshan ñid daṅ | raṅ gi mtshan ñid las ma g-yos pas chos thams cad mtshan ñid med pa daṅ | gnas dmigs su med pas chos thams cad ma gyos pa daṅ | dmigs pa (4) med pa’i mtha’ la rab tu gnas pas chos thams cad gnas med pa daṅ | kun gźi med pas chos thams cad dmigs pa med pa daṅ | kun gźi daṅ bral bas chos thams cad kun gźi med pa ste | śā ri’i bu de ltar de bźin gśegs pa rin po che bkod pa gcig pa de (5) byaṅ chub sems dpa’ de dag la rnam pa sum cu rtsa gñis la ’jug pa nam mkha’i dkyil yoṅs su dag pa’i chos kyi phyag rgya yaṅ dag par rab tu ston te | de thos pas kyaṅ byaṅ chub sems dpa’ tshad med pa dag mṅon par śes pa rnam par dag pas rnam par śes pa la bzod (6) pa chos thams cad la dbaṅ byed pa rjes su ’thob po ||

O Śāriputra, from innumerable aeons ago (asaṃkhyeyakalpa), the bodhisatvas in the Mahāvyūha universe have been in accordance with the [perfection of] giving (tyāgānugata) as adorned with generosity (dānālaṃkṛta); have been completely pure in understanding (suviṣuddhabuddhi) as adorned with morality (śīlālaṃkṛta); have been without hostile thoughts towards any living beings (apratihatacitta) as adorned with tolerance (kṣāntyalaṃkṛta); have accumulated all qualities of a Buddha (sarvabuddhadharmasaṃbhāra) as adorned with eagerness (vīryālaṃkṛta); have played with every [four] meditations, [eight] liberations, concentrations, attainments of meditation, and supernormal knowledge (sarvadhyānavimokṣasamādhisamāpattyabhijñair vikrīḍitāḥ) as adorned with meditation (dhyānālaṃkṛta); have been free from all habits of vice which is succeedingly originated because of karmic impressions (sarvakleśavāsanānusaṃdhīnāṃ vigatāḥ) as adorned with knowledge (prajñālaṃkṛta); have practiced the protection of all living beings (sarvasatvaparitrāṇavihārita) as adorned with great friendliness (mahāmaitryalaṃkṛta); have practiced never giving up any being (sarvasatvāparityāgavihārita) as adorned with great compassion (mahākaruṇālaṃkṛta); have never ceased to make joy, happiness, and great delight of all living beings (sarvasatvaprītisukhapramuditapratiṣṭhāpanāpratiprasrabdha) as adorned with great happiness (mahāmuditālaṃkṛta); have been punctilious in the practice without interruption, which has made all living beings not to be conceited or depressed (sarvasatvānunnāmāvanāmapratiṣṭhāpanāpratiprasrabdhapratipanna) as adorned with great equanimity (mahopekṣālaṃkṛta).

舍利弗。彼大莊嚴刹土一寶莊嚴佛所。有一菩薩摩訶薩名虚空藏。以大莊嚴而自莊嚴。於諸不思議願最爲殊勝。得一切功徳中之威徳無礙知見。不可思議菩薩功徳以自莊嚴。以諸相好莊嚴其身。以善説法隨所應度莊嚴其口。不退於定莊嚴其心。以諸總持莊嚴其念。入諸微細法莊嚴其意。順觀法性莊嚴於進。以堅固誓莊嚴淳至。以必成辦莊嚴所作。以從一地至一地莊嚴畢竟。捨諸所有莊嚴於施。以淨心善語莊嚴於戒。於諸衆生心無有礙莊嚴忍辱。衆事備足莊嚴精進。入定遊戲神通莊嚴於禪。善知煩惱習莊嚴般若。爲救護衆生莊嚴於慈。住不捨衆生莊嚴於悲。心無猶豫莊嚴於喜。離於憎愛莊嚴於捨。

舍利子彼大莊嚴世界所有菩薩。以布施莊嚴。於無量劫隨順捨故。以淨戒莊嚴身心清淨無諸垢故。以忍辱莊嚴於諸有情無害心故。精進莊嚴積集一切法資糧故。以靜慮莊嚴遊戲一切解脱等持等至故。以智慧莊嚴遠離一切煩惱習故。以大慈莊嚴拔濟一切有情故。以大悲莊嚴不捨一切有情故。以大喜莊嚴於一切有情常喜悦故。以大捨莊嚴於一切有情無憎愛故。

yaṅ śā ri’i bu bkod pa chen po’i ’jig rten gyi khams de’i byaṅ chub sems dpa’ rnams ni sbyin pas brgyan ciṅ | bskal pa graṅs med par gtoṅ ba’i rjes su soṅ ba | tshul khrims kyis brgyan ciṅ blo śin tu byaṅ ba | (7) bzod pas brgyan ciṅ sems can thams cad la źe ‘gras pa med pa’i sems daṅ ldan pa || brtson ’grus kyis brgyan ciṅ saṅs rgyas kyi chos thams cad kyi tshogs bsags pa | bsam gtan gyis brgyan ciṅ bsam gtan daṅ | rnam par thar pa daṅ | tiṅ ṅe ’dzin daṅ | (246b1) sñoms par ’jug pa daṅ | mṅon par śes pa thams cad kyis rnams par rtsen pa | śes rab kyis brgyan ciṅ bag chags kyis mtshams sbyor ba’i ñon moṅs pa thams cad daṅ bral ba | byams pa chen pos brgyan ciṅ sems can thams cad yoṅs su skyob par gnas pa | (2) sñiṅ rje chen pos brgyan ciṅ sems can thams cad yoṅs su mi gtoṅ bar gnas pa | dga’ ba chen pos brgyan ciṅ sems can thams cad dga’ ba daṅ bde ba daṅ rab tu dga’ ba la so sor ’god pa’i rgyun mi gcod pa | btaṅ sñoms chen pos brgyan ciṅ sems can thams (3) cad mi mtho mi dma’ ba la ’god pa rgyun mi gcod par sbyor ba śa stag go ||

O Śāriputra, in the buddha-field of the tathāgata Ekaratnavyūha, there is a bodhisatva, the great being Gaganagañja who is resplendent by the splendor of merit (puṇyatejas); without hindered knowledge (jñānadarśanāpratihataḥ); his body was adorned with [the thirty-two] characteristics (lakṣaṇakāyālaṃkṛtaḥ); his friendliness was adorned with [the eighty] minor marks (anuvyañjanamaitryalaṃkṛtaḥ); his voice was adorned with eloquence (pratibhānavākalaṃkṛtaḥ); and his mind was adorned with memory (dhāraṇīcittālaṃkṛta); adorned with recollection (smṛtyalaṃkṛta) because of his learning (śruti); adorned with truth (satyālaṃkṛta) because of his introspection (nidhyapti); adorned with the understanding of meaning (arthagatyalaṃkṛta) because of understanding (gati); adorned with promises (pratijñālaṃkṛta) because of intention (āśaya); adorned with determination (adhyāśayālṃkṛta) because of gaining distinction (viśeṣagāmitā); without any doubt about all moments of existence (sarvadharmaniḥsaṃśaya) as adorned with practice (prayogālaṃkṛta); is without high and low (anatonnata) as adorned with great equanimity (mahopekṣayālaṃkṛta); plays with all supernormal knowledge by with magical power (sarvābhijñārddhivikrīḍita) as adorned with the great supernormal knowledge (mahābhijñālaṃkṛta); is well accomplished through the precious hand of giving (ratnapānityāgābhinirvṛtta) as adorned with merits (puṇyālaṃkṛta); enters the intention of thought of all living beings (sarvasatvacittāśayapraveśa) as adorned with knowledge (jñānālaṃkṛta); penetrates the roots of good of all living beings (sarvasatvakuśalamūla) as adorned with consciousness (buddhyalaṃkṛta); is purified in the region of five eyes (pañcacakṣurviṣayasuviśuddha) adorned with the [divine] sight (cakṣuralaṃkṛta); is endowed with the essence of understanding of all meaning with sound (śabdasarvārthagatisāravat) as adorned with the [divine] hearing (śrotrālaṃkṛta); teaches the imperishable knowledge of the meaning, moments of existence, interpretation, and eloquence (akṣayārthadharmaniruktipratibhānapratisaṃvid) as adorned with special knowledge (pratisaṃvidalaṃkṛta); has obtained the ten powers of the tathāgatas (daśatathāgatabalānyanuprāpta) as adorned with power (balālaṃkṛta); is unsurpassed by all opponents (sarvaparapravādyanabhibhūta) as adorned with intrepidity (vaiśāradyālaṃkṛta); has attained limitless virtues of a Buddha (buddhānantaguṇaprāpta) as adorned with virtue (guṇālaṃkṛta); has proclaimed religion from all hair-pores (sarvaromakūpadharmākhyāna) in accordance with individual suitabilities (pratyarhānugata) as adorned with religion (dharmālaṃkṛta); has attained all qualities of a Buddha on the palm of his hand (sarvabuddhadharmakaratalaprāpta) as adorned with manifestation (avabhāsālaṃkṛta); has illuminated all buddha-fields (sarvabuddhakṣetrāvabhāsa) as adorned with splendor (prabhālaṃkṛta); has been freed from faulty grammar (akṣūṇavyākaraṇa) as adorned with complete teaching; perfected his practice (tatkaraniryāta) as adorned with admonition and instruction (avavādānuśāsanyalaṃkṛta); has shown all liberations by pure magic (sarvaviśuddhirddhivimukti) as adorned with miracles (ṛddhiprātihāryālaṃkṛta); has depended upon the knowledge which is based on itself (aparādhīnajñānāśrita) as adorned with the great praise by all buddhas (sarvabuddhābhiṣṭutālaṃkṛta); has entered into all religion and discipline of a Buddha (sarvabuddhadharmavinayānupraviṣṭa) as adorned with the accumulation of all qualities [of a Buddha] (sarvaguṇasaṃbhārālaṃkṛta); O Śāriputra, the bodhisatva, the great being, Gaganagañja is blessed with (adhiṣṭhita) the display of appearances (avabhāsa) like this. O Śāriputra, the bodhisatva, the great being, Gaganagañja is coming here to see, praise, serve (darśanavandanaparyupāsana) me, and attain this exposition of religion (dharmaparyāya), a chapter of the Great Collection (mahāsaṃnipātaparivarta). Also he is coming with the assembly of all bodhisatvas who have gathered from the worlds of the ten directions (daśadiglokadhātu) for the sake of the joy of religion (dharmaprītā), happiness (sukha), the source of great joy (prāmodyasamudaya), the upholding of the great vehicle (parigrahamahāyana), and the wings of awakening (bodhipakṣika) of all bodhisatvas. [In the Mahāvyūha universe, just after,] the bodhisatva, the great being Gaganagañja, accompanied by, encircled (parivṛta) and followed (puraskṛta) by twelve koṭis of bodhisatvas, said to the tathāgata Ekaratnavyūha: “I would like to go to the world Sahā to honour the Buddha Śākyamuni. I wish to see him and listen to him. Then that Buddha said: “I will grant your wish.” The bodhisatva Gaganagañja touched the feet of the Buddha Ekaratnavyūha, and circumambulated him. Then, by the supernatural display (ṛddhyabhisaṃskāra), by the miraculous performances (vikrīḍita) of the [Ekaratnavyūha] Buddha, [Gaganagañja with the other bodhisatvas] teleported from the Mahāvyūha universe to this Saha universe (mahāvyūhalokadhātau antarhitaḥ sahālokadhātau prātiṣṭhata), in one moment of thought (ekacittakaṣana), and sat down there. They showered flowers, garlands, powders, perfumes, unguents, parasols, banners, flags (puṣpamālyacūrṇagandhavilepanacchatradhvajapatākā) from the Mahāvyūha universe pouring down as rain (varṣābhipravarṣaka). To wit, the moon flower, the great moon flower, the most beautiful moon flower, the sun-light flower (sūryaprabha), the sun-shining flower, the sun-loved flower (sūryakānta) flower, the fair-colored flower (roca), the great fair-colored flower (mahāroca), the brightening-colored flower, the Sthāla flower (sthāla), the great Sthāla flower (mahāsthāla), the beautiful Sthāla flower, the undefiled flower, the impeccable flower, the pure-light flower, the golden-light flower, the space-light flower, the tangible flower, the white great fragrance flower, the non-anther flower, the Aśoka flower (aśoka), the Cadamba flower (nandaka), the golden bark tree flower, the source of happiness flower, the satisfaction of body and mind flower, the one billion fragrances flower, the herbal flower, and the medicinal flower. [The flowers] were adorned with their own splendor and were and produced by immeasurable merits (aprameyapuṇya) and known by bodhisatvas of the ten directions. The great three-thousand thousands of worlds were covered (saṃchādayati) with those flowers, and all congregations of the Lord were filled with flowers up to their knees (puṣpajānumātra). Then the whole assembly (sarvāvatī parṣat), having seen the flowers which have never seen or heard before (adṛṣṭāśrutapūrva), addressed themselves to the Lord: "O Lord, where are such beautiful flowers coming from? (kuto bhagavann imāni evaṃrūpāṇi darśanīyāni puṣpāṇi āgacchanti)" The Lord said (bhagavān āha), “O son of good family (kulaputra), the bodhisatva, the great being, Gaganagañja, having come from the Mahāvyūha universe, brought down such rain of flowers (puṣpavarṣa).” Then the bodhisatva, the great being Gaganagañja together with the twelve koṭis of bodhisatvas, having descended from the vault of the sky, bowed down at the feet of the Buddha, circumambulated him three times, and addressed himself to the Lord. (atha gaganagañjo bodhisatvo mahāsatvas tābhir dvādaśair bodhisatvakoṭibhiḥ saha gaganatalād avatīrya bhagavataḥ pādau śirobhir vanditvā tripradakṣiṇīkṛṭya bhagavantam etad avocat) “O Lord, the tathāgata, Ekaratnavyūha asked after your health - if you have little trouble, little discomfort, and little unrest; if you are strong, and living in touch with supreme happiness (bhagavan tathāgata ekaratnavyūho ’lpābādhatāṃ ca paripṛcchaty alpātaṅkatāṃ ca laghutthānatāṃ ca yātrāṃ ca balaṃ ca sukhaṃ cānavadyatāṃ ca sparśavihāratāṃ ca). And he said that the bodhisatva, the great being Gaganagañja and the twelve koṭis of bodhisatvas had wanted to hear about (śrotukāma) the exposition of religion (dharmaparyāya), a chapter of the Great Collection (mahāsannipātaparivarta), so please be kind to let them thus return when they are empowered by all such dharmas and equipped with the words of dharma.” Then the bodhisatva Gaganagañja sustained (adhiṣṭhita) the jewel-canopy (ratnacchattra) of ten thousand yojanas high over the Lord’s lion throne in the space, joined the palms of his hands (añjali), bowed down to the Lord (abhivandana), and praised the Lord with these suitable verses (etābhir gāthābhiḥ sārūpyābhir abhiṣṭūya),

See the full record quoted previously. ³⁵ See the full record quoted previously. ³⁶ See the full record quoted previously. ³⁷ See the full record quoted previously. ³⁸ See the full record quoted previously. ³⁹ See the full record quoted previously. ⁴⁰ See the full record quoted previously. ⁴¹ See the full record quoted previously. ⁴² See the full record quoted previously. ⁴³ See the full record quoted previously. ⁴⁴ See the full record quoted previously. ⁴⁵ See the full record quoted previously. ⁴⁶ 遊戲諸定莊嚴神通。得無盡寶手莊嚴功徳。分別諸衆生心行莊嚴於智。教衆生善法莊嚴於覺。得慧明淨莊嚴慧明。得義法辭應莊嚴諸辯。壞魔外道莊嚴諸無畏。得佛無量功徳而自莊嚴。常以諸毛孔説法莊嚴於法。見諸佛法明莊嚴自明。能照諸佛國莊嚴光明。説不錯謬莊嚴所記。神通隨所樂説莊嚴教授。神通到四神足彼岸莊嚴變化。神通入佛密處莊嚴諸如來護持。自悟正智莊嚴法自在。如説而行無能壞者。莊嚴一切善法堅固。 ⁴⁷ 彼虚空藏菩薩。成就如是等無量功徳。與十二億菩薩摩訶薩倶。發意欲來詣此娑婆世界見我。禮拜供養恭敬圍遶。亦爲此大普集經。分別少法門分故。又爲此十方諸來會菩薩生大法明故。又爲増益開大乘法故。又爲受持如來法故。又爲無量衆生善根出生故。又爲以善法調伏諸魔外道故。又爲示現菩薩師子遊戲神通故。彼虚空藏菩薩。欲來至此是其瑞應。爾時世尊説此事已。即時虚空藏菩薩。與十二億菩薩摩訶薩恭敬圍遶。詣一寶莊嚴佛所。白佛言。世尊。我欲詣娑婆世界。見釋迦牟尼佛。禮拜供養。彼佛報言。欲往隨意宜知是時。即頂禮一寶莊嚴如來足下已右遶七匝。承佛遊戲無作神足。於彼大莊嚴國土忽然不現。以一念頃與諸菩薩衆倶。來至此娑婆世界。寶莊嚴堂妙寶臺上。爾時虚空藏菩薩。雨妙華香供養世尊。及此大寶集經。所謂曼陀羅華。摩訶曼陀羅華。波利質多羅華。摩訶波利質多羅華。曼殊沙華。摩訶曼殊沙華。盧遮那華。摩訶盧遮那華。水陸諸華大如車輪。百葉千葉百千葉。皆出光明香氣普薫妙香。適意開敷鮮淨。雜色光耀眼所樂見。雨如是等種種無量妙華滿妙寶堂中。高一多羅樹。作諸天樂其音皆出無量百千法門之聲。與檀波羅蜜相應聲。尸羅羼提毘梨耶禪那般若波羅蜜相應聲。與四無量相應聲。與四攝法相應聲。與助道法相應聲。與三脱門相應聲。與四聖諦相應聲。與十二因縁相應聲。爾時虚空藏菩薩供養世尊頂禮佛足。遶七匝已在一面立。白佛言。世尊。彼一寶莊嚴如來應正遍知致問無量。少病少惱起居輕利安樂行不。彼一寶莊嚴如來又言。有十二億菩薩。與虚空藏菩薩倶往。至彼娑婆世界。願世尊説如是如是法。使諸菩薩得自然智。亦使成就大法光明已還來至此。所以者何。以世尊昔來已曾化此。善男子等發菩提心。爾時虚空藏菩薩當世尊頂上。化作大寶蓋。廣十千由旬。以青琉璃爲軒。眞珊瑚寶爲子。以琉璃及閻浮檀金爲升垂。雜妙眞珠縵網瓔珞寶鈴和鳴。其蓋光明普照十方。與諸妙華互相綺錯。爾時虚空藏菩薩於如來不思議功徳深生敬重合掌向佛以偈讃言

35. 舍利弗。彼大莊嚴刹土一寶莊嚴佛所。有一菩薩摩訶薩名虚空藏。以大莊嚴而自莊嚴。於諸不思議願最爲殊勝。得一切功徳中之威徳 36. 無礙知見。 37. 不可思議菩薩功徳以自莊嚴。 38. 以諸相好莊嚴其身。 39. 以善説法隨所應度莊嚴其口。 40. 不退於定莊嚴其心。 41. 以諸總持莊嚴其念。 42. 入諸微細法莊嚴其意。 43. 順觀法性莊嚴於進。 44. 以堅固誓莊嚴淳至。 45. 以必成辦莊嚴所作。 46. 以從一地至一地莊嚴畢竟。 47. 彼虚空藏菩薩。欲來至此是其瑞應。

復次舍利子。彼一寶莊嚴如來世界中。有菩薩摩訶薩名大虚空藏。以大福徳及大威力。而自莊嚴獲無礙智。以相好莊嚴於身。以辯才莊嚴於語。以勝定莊嚴於心。以多聞總持莊嚴於念。以平等捨莊嚴於實。以慧莊嚴於諸趣意樂。以勝進加行莊嚴於増上意樂。到於一切法無疑惑故。以神足莊嚴遊戲自在諸神通故。以福徳莊嚴獲寶手功徳常施捨故。以智莊嚴分別有情種種意樂故。以覺莊嚴令諸有情悟勝法故。以眼莊嚴能於五眼得清淨故。以耳莊嚴聞諸法義如響應故。以無礙解莊嚴法義詞辯無盡説故。以力莊嚴得佛十力壞魔怨故。以無畏莊嚴摧諸外論無所屈故。以功徳莊嚴獲佛無邊諸功徳故。以法莊嚴於衆毛孔演法如響故。以明莊嚴能見一切佛法藏故。以光莊嚴照耀一切諸佛刹故。以記心莊嚴無錯謬故。以教誡莊嚴令如説行故。以神境莊嚴變現一切種種相故。以一切佛讃歎莊嚴住無繋屬得自在故。以一切善法莊嚴入一切佛法境故。舍利子。彼虚空藏菩薩摩訶薩。成就如是無量功徳。與諸菩薩發意欲。來詣此娑訶世界。瞻仰於我恭敬禮拜奉事供養。亦爲分別此大集會微沙法門。令斯十方諸來菩薩。生大喜悦清淨信樂。又令菩薩攝受大攝受道法故。爾時大虚空藏菩薩摩訶薩。與十二倶胝菩薩前後圍遶。一心瞻仰一寶莊嚴如來。白言世尊我今欲詣娑訶世界禮拜供養釋迦牟尼佛。願見聽許。彼佛告言今正是時。隨汝意往。即時頂禮一寶莊嚴如來足已住對面念。承佛遊戲無行神通。從彼國沒忽然不現。一念之頃與衆菩薩。至此娑訶世界寶莊嚴道場。住於虚空散彼世界衆妙花香如雨而下。所謂末香塗香幢幡繒蓋。月花大月花妙殊勝花。日月光花日燈花日精花。愛花大愛花照曜花娑闥羅花。勝妙娑闥羅華遍無垢花。清淨無垢花金光照曜花。虚空照曜花大白香照觸花。百葉千蘂花除憂花。作喜花天所讃花。龍花安樂生喜花。禪枝花令身快樂花。令心歡喜花香遍三千世界花。息除衆病華妙威徳莊嚴花。流出無邊福徳花照觸十方菩薩華。雨如是等種種妙華積高至膝。周遍三千大千世界。時諸大衆見此花已。白言世尊如是種種勝妙諸華。衆妙妓樂。昔所未見昔所未聞。從何所來願見開示。佛言是彼大虚空藏菩薩摩訶薩。從大莊嚴世界而來此會住在虚空。先雨如是勝妙諸花。供養於我及此經法爾時大虚空藏菩薩摩訶薩。與倶來菩薩從空而下。頭面禮足遶佛三匝。住一面立而白佛言。世尊彼一寶莊嚴如來。問訊世尊少病少惱起居輕利安樂行不。此有十二倶胝菩薩。昔以曾受世尊化導。與我倶來詣此娑訶世界。爲欲聽聞大集經故。彼世尊爲欲令諸菩薩。於一切法得自在故。成就大法故。唯願世尊哀愍攝受。爲説如是甚深法要。爾時大虚空藏菩薩。即於空中變大寶蓋。衆寶莊嚴覆如來頂。光明照耀遍徹十方。昇於如來師子之座。其座高廣萬踰繕那。於是大虚空藏菩薩。合掌讃佛説伽他曰

yaṅ śā ri’i bu bcom ldan ’das de bźin gśegs pa rin po che bkod pa gcig pa de’i saṅs rgyas kyi źiṅ na | byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’i mdzod ces bya ba (4) ’dug ste | bsod nams kyi gzi brjid kyis śin tu brjid pa | ye śes mthoṅ ba thogs pa med pa | mtshan rnams kyis lus brgyan pa | dpe byad bzaṅ po rnams kyis byams pa brgyan pa | spobs pas ṅag brgyan pa | gzuṅs kyis sems brgyan pa | thos (5) pas dran pa brgyan pa | ṅes par sems pas bden pa brgyan pa | rtogs pas don rtogs pa brgyan pa | bsam pas dam bcas pa brgyan pa | khyad par du ’gro bas lhag pa’i bsam pa brgyan pa | sbyor bas brgyan ciṅ chos thams cad la the tshom med par gyur pa (6) btaṅ sñoms chen pos brgyan ciṅ mthon dman med pa | mṅon par śes pa chen pos brgyan ciṅ rdzu ’phrul gyis rnam par rtsen pa thams cad mṅon par śes pa | bsod nams kyis brgyan ciṅ lag na rin po che gtaṅ bas mṅon par grub pa | ye śes kyis brgyan ciṅ (7) sems can thams cad kyi sems kyi bsam pa la źugs pa | blos brgyan ciṅ sems can thams cad kyi dge ba’i rtsa ba rtogs par byed pa | mig gis brgyan ciṅ mig lṅa’i yul la śin tu rnam par dag pa | rna bas brgyan ciṅ sgra daṅ don thams cad rtogs pa’i sñiṅ (247a) (247a1) po daṅ ldan pa | so so yaṅ dag par rig pas brgyan ciṅ don daṅ chos daṅ ṅes pa’i tshig daṅ spobs pa so so yaṅ dag par rig pa mi zad par ston pa | stobs kyis brgyan ciṅ de bźin gśegs pa’i stobs bcu rjes su thob pa | mi ’jigs pas (2) brgyan ciṅ phas kyi rgol pa thams cad kyis zil gyis mi non pa | yon tan gyis brgyan ciṅ saṅs rgyas kyi yon tan mtha’ yas pa thob pa | chos kyis brgyan ciṅ spu’i bu ga thams cad nas chos sgrog pa | so sor rigs pa’i rjes su soṅ ba | snaṅ bas brgyan ciṅ (3) saṅs rgyas kyi chos thams cad lag mthil du thob pa | ’od kyis brgyan ciṅ saṅs rgyas kyi źiṅ thams cad snaṅ bar byed pa | kun nas ston pas brgyan ciṅ phyad par luṅ ston pa | gdams pa daṅ rjes su bstan pas brgyan ciṅ de byed pa’i chos tshar phyin pa || rdzu (4) ’phrul gyi cho ’phrul gyis brgyan ciṅ rdzu ’phrul rnam par dag pas rnam par grol ba thams cad ston pa | saṅs rgyas thams cad kyis mṅon par bstod pas brgyan ciṅ gźan la rag ma las pa’i ye śes la gnas pa | tshogs thams cad kyi yon tan gyis brgyan ciṅ (5) saṅs rgyas thams cad kyi chos ’dul ba’i rjes su źugs pa ste | śā ri’i bu gaṅ bkod pa ’di lta bu kun du snaṅ ba ’di ni || byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs so || śā ri’i bu byaṅ chub sems sems dpa’ sems dpa’ chen po nam mkha’ mdzod de (6) ṅa la blta ba daṅ | phyag ’tshal ba daṅ | bsñen bkur byed pa daṅ | ’dus pa chen po’i le’u’i chos kyi rnam graṅs ’di rab tu yoṅs su bzuṅ ba daṅ | phyogs bcu’i ’jig rten gyi khams nas ’dus pa’i byaṅ chub sems dpa’ ’di dag chos kyi dga’ ba daṅ | bde (7) ba daṅ | mchog tu dga’ bskyed pa daṅ | theg pa chen po ’di ’aṅ rab tu yoṅs su gzuṅs pa daṅ | byaṅ chub sems dpa’ thams cad kyi byaṅ chub kyi phyogs kyi chos kyaṅ yoṅs su gzuṅ ba’i phyir ṅa’i gan du ’oṅ ṅo || de nas byaṅ chub sems dpa’ sems dpa’ (247b1) chen po nam mkha’ mdzod de bźin gśegs pa rin po che bkod pa gcig pa de la gsol nas | byaṅ chub sems dpa’ bye ba phrag bcu gñis kyis yoṅs su bskor te mdun du bdar nas | lhan cig tu mṅon du gyur pa’i rdzu ’phrul mṅon par ’du mi byed pa saṅs rgyas (2) kyi rnam par rol pa daṅ | rdzu ’phrul gyi rkaṅ pas bkod pa chen po’i ’jig rten gyi khams de nas mi snaṅ bar gyur te | sems kyi skad cig gcig byuṅ ba tsam gyis mi mjed kyi ’jig rten gyi khams ’dir phyin nas de bar snaṅ la ’dug ste | bkod pa chen po’i ’jig rten gyi khams (3) kyi me tog daṅ | phreṅ ba daṅ | phye ma daṅ | spos daṅ | byug pa daṅ | gdugs daṅ | rgyal mtshan daṅ | ba dan ci ’dra ba de ’dra ba’i char rab tu phab pa | ’di lta ste | zla ba daṅ | zla ba chen po daṅ | śin tu mdzes pa’i zla ba daṅ | ñi ma’i ’od daṅ | ñi (4) ma rab tu ’bar ba daṅ | me śel daṅ | mdog mdzes daṅ | mdog mdzes chen po daṅ | mdog mdzes par ’dug pa daṅ | stha la daṅ | stha la chen po daṅ | stha la rab mdzes daṅ | dri ma med pa daṅ | kun du dri ma med pa daṅ | rnam dag ’od daṅ | gser du (5) snaṅ daṅ | nam mkha’ snaṅ ba daṅ | reg gyur daṅ | dri chen dkar daṅ | ’dab brgya pa daṅ | ze ba stoṅ ldan daṅ | mya ṅan sel ba daṅ | dga’ byed daṅ | lhas stod daṅ | klu’i me tog daṅ | dga’ ba bde ba kun skyed pa daṅ | bsam gtan yan lag daṅ | (6) dris dga’ ba daṅ | lus sems tshim byed daṅ | stoṅ gsum dri daṅ | nad kun źi byed daṅ | nad kun sel daṅ | bdag gi gzi brjid kyis brgyan ciṅ | dpag tu med pa’i bsod nams kyis grub pa | phyogs bcu’i byaṅ chub sems dpas rig pa | de lta (7) bu’i me tog gis stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams ’di kun du khebs par byas pas | bcom ldan ’das kyi ’khor gyi dkyil ’khor thams cad du me tog gis pus mo nub tsam du gaṅ par gyur to || de nas thams cad daṅ ldan pa’i ’khor des | sṅon (248a) (248a1) ma thos ma mthoṅ ba’i me tog de mthoṅ nas | bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das ’di lta bu’i me tog blta na sdug pa ’di dag ga las mchis | bcom ldan ’das kyis bka’ stsal pa | skyes bu dam pa byaṅ chub (2) sems dpa’ sems dpa’ chen po nam mkha’ mdzod de bkod pa chen po’i ’jig rten gyi khams de nas ’dir ’oṅs te | de nam mkha’i dkyil du ’dug nas | ’di lta bu’i me tog gi char rab tu phab po || de nas byaṅ chub sems dpa’ sems dpa’ chen po nam (3) mkha’i mdzod byaṅ chub sems dpa’ bye ba phrag bcu gñis po de dag daṅ lhan cig tu nam mkha’i dkyil de nas babs te | bcom ldan ’das kyi źabs la mgo bos phyag ’tshal nas | lan gsum bskor ba byas te | bcom ldan ’das la ’di skad ces gsol to || bcom ldan (4) ’das de bźin gśegs pa rin po che bkod pa gcig pa de | bcom ldan ’das la gnod pa chuṅ ṅam | ñam ṅa ba chuṅ ṅam | bskyod pa yaṅ ṅam | stobs daṅ bde bar reg pa la gnas sam źes sñun gsol źiṅ | byaṅ chub sems dpa’ sems dpa’ chen po nam (5) mkha’ mdzod la sogs pa | byaṅ chub sems dpa’ bye ba phrag bcu gñis po ’dus pa chen po’i le’u’i chos kyi rnam graṅs ñan ’tshal ba | ’di dag ji ltar chos thams cad la dbaṅ bgyid ciṅ | chos chen po daṅ ldan pas slar ldog par ’gyur ba’i chos kyi bka’ mchid (6) kyis bcom ldan ’das kyis mgu bar mdzod cig ces de skad kyaṅ gsuṅ ṅo || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bcom ldan ’das kyi seṅ ge’i khri’i steṅ gi bar snaṅ la dpag tshad stoṅ phrag bcu tsam gyi rin po che’i gdugs byin gyis brlabs nas (7) bcom ldan ’das la thal mo sbyar te phyag ’tshal nas | tshigs su bcad pa ’di dag gis mṅon par bstod pa |

1 He who excels in religious teachings and its purpose (dharmārtha), qualities (guṇa), and knowledge (jñāna), who is complete pure, impeccable, pure from his origin, and stainless, who is placed anywhere (apratiṣṭhita) like space (gaganasama) and unmoving (aniñjya), who is of extreme depth (gambhīra) and beyond any range (agocara), I bow to him.

法義智慧最勝尊　本淨無垢無所著
喩如虚空無染汚　我禮不動聖足下

上法功徳妙智尊　清淨無垢無限量
如空平等寂無動　敬禮甚深無與等

chos daṅ don daṅ yon tan ye śes ’phags pas na || yoṅs dag rnam dag sṅa nas dag ciṅ dri ma med ||
gnas med nam mkha’ ’dra bar mi g-yo (248b1) rab tu brñes || rab zab kun nas spyod yul min la phyag ’tshal lo ||

2 Victorious One (jīna) whose absolute body (dharmakāya) is same as the manifested (prabhāvita) body, displayed the handsome (abhirūpa) body as endowed with the beautiful form (surūpa), having produced (prajanita) the compassion (karuṇā) which brings benefits for living beings (satvānugrāhaka), reveals the supreme body which has the characters of hundredfold merits (śatapuṇyalakṣaṇāni).

行無與等無涯底　現法嚴身最殊勝
佛眞法身如虚空　普生大悲而濟度
人中師子能示現　百福莊嚴世尊身

能示身相微妙色　不離法身現是身
悲隨有情身亦然　普現百福莊嚴相

rgyal ba chos kyi skus ni rab phye sku mñam yaṅ || gzugs mdzes ldan źiṅ gzugs bzaṅ sku yaṅ ston par mdzad ||
sems can rnams la phan pa’i thugs rje rab bskyed nas || bsod (2) nams brgya pa’i mtshan gyi sku yi mchog kyaṅ ston ||

3 You never say erroneous (nirvikalpa) words and sentences (śabdavacana). Having known the essential character of sentence cannot be grasped because it is like an echo, also having known [the essential character of] words and letters (akṣara) cannot be grasped because they are not eternal (anitya), Loving One, you speak the teaching of the Victorious One by great compassion.

斷諸言語無音響　離諸言説無戲論

已離音聲無聞見　斷諸言詞無説示
雖知語性如空響　以大悲心而演説

khyod ni mi gsuṅ rtog med sgra daṅ tshig kyaṅ med || tshig gi raṅ bźin brag ca’i mtshan ñid gzuṅ du med ||
sgra med rtag med yi ge med pa mkhyen nas kyaṅ || byams pa khyod ni sñiṅ rje can bas rgyal ba’i (3) tshig kyaṅ gsuṅ ||

4 You understand (adhigama) the thought and the contents of thought (cittacaitta) of all living beings (sarvasatva), know the essential character of mind (citta) and the stream of thought (cittadhārā) which are like an illusion (māyā), and your mind is not dependent on thought, mind, and consciousness (cittamanovijñāna)

雖知如是而現説　無性衆生令悦豫
衆心非心得此心　能知非心幻化心

於諸有情心平等　知心如幻無自性
悉知心行無思慮　平等究竟心爲心

sems can kun gyi sems daṅ sems byuṅ rjes su rig || khyod ni sems kyi raṅ bźin sgyu ma’i mtshan ñid mkhyen ||
sems kyi rgyud kyi raṅ bźin ji ’dra rab mkhyen kyaṅ || sems daṅ yid rnams la ni khyod kyi sems mi gnas ||

5 When you teach your practice (caryā) to living beings (jagat), there is no change in the body of the Sugata.
But still, you teach in a manner in accordance with the power of retaining [in memory], the thinking, the qualities, characteristics and behavior (īryāpatha) [of you listeners].

善知衆生心行性　而能不住彼我心
示現威儀濟衆生　善逝身無作不作
佛知衆生隨所樂　即能示現如是形

示現種種度世間　善逝身形無所得
以妙所依功徳體　隨其所樂爲現身

’gro (4) ba rnams la khyed kyi spyod pa kun bstan te || bde bar gśegs pa’i sku ni ’gyur ba yoṅ ma mchis ||
gaṅ gi gzuṅs daṅ sems daṅ yon tan ci ’dra bar || mtshan daṅ spyod lam dag kyaṅ de yi tshul du ston ||

6 [Because] the concept of mine (mamakāra) does not exist in the dharma of the Sugata, you neither depend (āśrita) nor hold (agrāha) on the dharma.
But having known the discipline (vinaya) for all kinds of beings through conceptions (saṃkalpa) of the dharma, you always teach the peerless (annutara) dharma.

世尊於法不計我　不生憶想著於法
能知以何法受教　而隨所悟應時説

法無所得佛亦然　不著於法離分別
知法能度有情故　隨宜爲説常無間

bde gśegs chos ’di la ni ṅa yir ’dzin pa (5) med || khyod ni chos la gnas pa med ciṅ ’dzin pa med ||
sems can maṅ po kun rtog chos kyis ’dul mkhyen nas || khyod ni bla na med pa’i chos rnams rtag tu ston ||

7 When the whole assembly regard the body of the Victorious One, his form and distinguishing marks (rūpanimitta) appear as different (bhinna), though incomparable (atulya), and even not part of any particular group (asabhāga).
And even though his body is changeless (nirvikāra), beyond thought-constructions (nirvikalpa), and without distinguishing marks (animitta), he gladdens the assemblies in accordance with their particular way of thinking and their intentions (yathācittāśaya).

大衆渇仰瞻世尊　世所希有最無比
能知以何法受教　而隨所悟應時説

大衆普共觀佛身　所現色相皆差別
世尊已離身心相　隨現皆令衆歡喜

rgyal ba’i sku la ’khor ’di kun gyis bltas pa na || gzugs daṅ mtshan ma tha dad (6) bskal pa mi mñam nas ||
khyod kyi sku ni mi ’gyur rtog med mtshan med de || ’khor rnams ji lta’i sems daṅ bsam bźin tshim par mdzad ||

8 These all dharmas, having been born from causes and conditions (hetupratyaya), produced by thought-constructions (saṃkalpa) are not produced (asaṃskāra), without an intrinsic nature (asvabhāva).
Still the Sugata, having known the mode (naya) of such dharmas, obtained the changeless (nirvikāra), peaceful (śānta), unsurpassable (anuttara) enlightenment.

此等諸法從縁生　虚無寂寞非眞實
世尊善知如是法　得至清涼泥洹道

因縁和合諸法生　虚妄分別非眞實
以知諸法悉如是　得成正覺證涅槃

chos ’di thams cad rgyu daṅ rkyen las skyes pa ste || byed med ṅo bo ñid med kun du rtog la skyes ||
bde gśegs (7) de ’dra’i chos kyi tshul rnams mkhyen nas su || byaṅ chub mi ’gyur źi ba bla na med pa brñes ||

9 Without discrimination (vikalpa) eliminating the middle (madhya) and the extremes (anta), [you understand] emptiness, that all has a trifling instrinsic nature (riktasvabhāva), is worthless (tuccha) and void (vaśika).
Though, knowing the complete purity (viśuddhi) of such dharmas, you explain cause (hetu) and action (karma) to living beings.

去離二邊不著中　知虚非眞無自性
此等諸法無作者　善説業報非斷常

既斷分別離中邊　知其空寂無自性
雖知諸法性清淨　善脱業果無差違

mtha’ daṅ de bźin dbus bcad rnam par rtog pa med || stoṅ źiṅ gsog la raṅ bźin gsob ste ya ma brla ||
khyod kyis de ’dra’i chos ñid rnam dag mkhyen nas (249a) (249a1) su || ’gro ba rnams la rgyu daṅ las daṅ byed pa ston ||

10 The dharmas are devoid of a living being (satva), a life principle (jīva), and a person (pudgala). They are pure and beyond words (nāma) like the sameness of space (gaganasamasamatā).
Understanding the fact that there is no real self, he awakens living beings to the unconditioned (asaṃskṛta) ambrosia (amṛta).

法無衆生命及人　寂靜不名如虚空
如實分別無衆生　而安多衆至甘露

法無有情壽及人　寂然如空離名字
了彼有情實非有　悉令證入甘露門

chos ’di sems can med ciṅ srog daṅ gaṅ zag med || nam mkha’ mtshuṅs mñam pas na miṅ yaṅ rnam par dag ||
sems can gan du ñer gśegs yaṅ dag bdag med (2) pa || mi ’chi ’dus ma byas la sems can maṅ sad mdzad ||

11 You have practised in order to seek awakening (bodhi) by the power and effort of vigour (vīryabala) during inconceivable (acintiya) hundred koṭis of kalpas (kalpakoṭīśata).
But you still attained awakening charecterized by practice without effort, and that is how you have obtained the aim (artha) of practice.

昔行多劫不思議　求進勢力勝菩提
所爲妙行今已成　至無至義覺無餘

已修百億行難思　精進求於無上道
由此因縁已成辦　到無行處覺涅槃

brtson ’grus mthu daṅ stobs kyis byaṅ chub ’di tshol phyir || khyod kyis bskal pa bsam yas bye ba phrag brgyar spyad ||
sgrub pa med pa’i nan tan mtshan ñid byaṅ chub ste || gaṅ phyir spyod (3) pa’i don de rjes su thob par ’gyur ||

12 Because of the wisdom of concentration (samādhi) on the sameness of dharmas (sarvadharmasamatā), you know the sameness of the superior, average or inferior [disciples] (hīnotkṛṣṭamadhyamasamatā, cf. Laṅk).
But staying with sameness (samatā) you do not construct (na vikḷp-) [a concept of] sameness, the Victorious One (jīna) is concentrated (samāhita) without change (nirvikāra).

一切諸法上中下　悉知平等常無異
智者所知知不著　是故世尊定不亂

妙覺諸法性無殊　於上中下皆平等
住平等智無分別　故佛常無不定心

chos rnams mñam pa ñid ni mñam par bźag mkhyen pas || rab daṅ ’briṅ daṅ tha ma dag kyaṅ mñam par mkhyen ||
mñam pa ñid la mñam ñid rtag bźugs rnam mi rtog || de phyir rgyal ba mñam par bźag ciṅ (4) mi ’gyur ba ||

13 The parts of the personality, spheres and fields of perception (skandhadhātvāyatana) are as an illusion (māyopama); the three worlds are as the reflection of the moon in the water (udakacandropama) without change (acyuta); all living beings are non-existence (abhāva) as a dream (svapnopama). Having realized the fact that all things are like a dream by the knowledge, you teach this dharma.

陰入諸界如幻化　三界皆如水中月
衆生虚僞性如夢　以智分別説是法

知蘊處界皆如幻　三界猶如水中月
有情如夢性非眞　爲説如此非眞法

phuṅ po khams daṅ dbaṅ po ji ltar sgyu ma bźin || ’jig rten gsum po chu zla ’dra ste ’pho ba med ||
sems can rnams ni rmi lam lta bur dṅos med de || mkhyen pas rmi lam bźin du rtogs nas chos ’di gsuṅ ||

14 According to what is essentially a conventional expression (vyavahārasvabhāva) you attained the supreme enlightenment (agrabodhi), but, really, that is ineffable (anudāhāra) since there is neither attainment nor non-attainment (prāptāprāpta).
You obtain the dharma wheel as you attain awakening, but the turning is really without any distinguishing mark, and as such the enterance into neither turning nor non-turning.

世人假稱名得道　實無有得無得相
如道無得輪無轉　如輪無轉無度者

世諦説成無上覺　不可説得無得相
菩提無得輪亦然　轉無轉相無所轉

byaṅ chub mchog (5) rab brda yi raṅ bźin khyod kyis brñes || de ni thob daṅ ma thob pa źes brjod du med ||
ji ltar byaṅ chub khyod kyis de bźin ’khor lo yaṅ || tshul daṅ tshul min ’jug pa’i mtshan bral rab tu bskor ||

15 Having crossed over to the other side (uttīrya), you save (uttaraṇa) an inconceivable number of living beings (bahusatva); having been released yourself (muktvā), you completely release (vimocayasi) those still in bondage (bandhana);
you care for the living beings of the world (jagat) in this incomparable (anuttara) great vehicle (mahāyāna), you place them in extinction (nirvāṇam pratiṣṭhāpayati), which is the sameness of being beyond any way (nairyāṇa)

故能度衆於四流　自度度彼繋顛倒
善能安慰苦惱者　自滅滅彼至無爲

自度度他於彼岸　自解解他諸繋惑
自安安他置大乘　自他倶證涅槃樂

rgal nas sems can maṅ po bsam yas rab sgrol (6) ba || grol nas bciṅs pa’i naṅ na mchis pa śin tu grol ||
theg chen bla med ’di la ’gro ba dbugs ’byin ciṅ || ṅes ’byin mñam pa brñes pa mya ṅan ’das la ’god ||

16 Even though living beings nowhere and never exist, as does not extinction (nirvāṇa), even though there is nothing for living beings to achieve since they are originally pure (ādiviśuddhi),
the Buddha still awakens (avabodhayati) koṭis of living beings (bahusatva), having himself become awakened to the understanding that living beings have the character of an illusion (māyā).

衆生無生無涅槃　衆生本淨不可得
道及衆生猶如幻　自覺此際覺多衆

有情無生亦無滅　有情本來常清淨
有情自性如幻相　有情既悟證菩提

gaṅ na’aṅ sems can nam yaṅ mya ṅan ’das ma mchis || sems can gdod (7) nas rnam dag sems can ñid mi sgrub ||
sems can sgyu ma’i mtshan du byaṅ chub saṅs rgyas nas || ’di yi mtha’ rnams sems can maṅ po rtogs par mdzad ||

17 No forms are seen in empty space, the forms of every living being are also like that.
The moments of existence have the essential character of a form being neither form nor non-form (dharmā narūpārūparūpalakṣaṇāḥ), such it is to understand things (artha) as complete transcendence (viveka).

如虚空中不見色　一切群生色亦爾
諸法離色及色相　能知此色則得離

色如虚空無有生　一切世間亦如是
是法無色離色相　由知是義色寂靜

nam mkha’ la ni gzugs rnams nam yaṅ mi snaṅ bźin || de ltar ’gro ba kun gyi gzugs ni (249b1) gzugs ñid mtshuṅs ||
chos de gzugs daṅ gzugs med gzugs min mtshan ñid de | gaṅ gis de ltar don rnams yaṅ dag dben rtogs pa ||

18 [No matter] how much living beings praise (praśaṃsita) the Victorious One (jina) by means of examples (udāharaṇa), it is still an attachment (saṅga) that they see him with respect to the praising.
Because the qualities (svaguṇa) of the Leader (nāyaka) are like empty space (gagamasama), the praising for non-duality (advaya) is to praise the Victorious One.

作諸妙喩以讃佛　執見而讃是其毀
佛徳如空無差別　無所限量是讃佛

以喩稱讃如來徳　有請聞讃皆深著
佛徳如空不可量　如是無二眞讃佛

ci tsam rgyal ba’i bsṅags pa dag gis dper bgyis pa || de dag thams cad bsṅags pa ’di la mthoṅ (2) chags te ||
raṅ gi yon tan rnams kyi ’dren bsṅags nam mkha’ ’dra || gñis med bsṅags brjod de ni rgyal pa’i bsṅags pa’o ||

19 The Buddha who awakens (prabodhayati) living beings, transcends objectification (anālambana), and attains the nature of mind (cittatva) which is without mind, I pay homage to him.
As all leaders (nāyaka) praise (praśaṃsanti) the Lion Among Men (nṛsiṃha), in that way, I praise the true qualities (bhūtaguṇa) because of suchness (tathatā).

故禮淨尊淨他者　無縁無心入微心
如佛功徳世尊知　如如功徳我今禮

敬禮能覺諸有情　無觀無心至無得
唯有諸佛能讃佛　我禮如如眞徳尊

saṅs rgyas ’gro ba sad par mdzad ciṅ dmigs med pa || sems med sems ñid brñes pa khyod la phyag ’tshal lo ||
ji ltar (3) ’dren pa kun gyi mi yi seṅ ge bsṅags || de ltar de bźin ñid phyir yaṅ dag yon tan bsṅags ||

20 He knows all living beings have egolessness (nairātmya), the sphere of dharmas of the Omniscient (viśvabodhi) has the same character, and the character of all dharmas is free from desire (virāga). Because of that, the Leader (nāyaka) having sameness (samatā) is honored.

能知衆生無我者　知諸法際離欲者
見法身者則見佛　即爲供養十方佛

了諸有情無我人　諸佛法界同一相
已知諸法離欲相　故我供養平等尊

sems can thams cad bdag med mtshan ñid ye śes mñam || thams cad rtogs nas chos dbyiṅs rjes su rig par bgyi ||
chos kun ’dod chags bral ba (4) mtshan gyi tshul śes pa || des ni mñam pa ñid kyis ’dren pa mchod par ’gyur ||

As soon as (samanantara) the bodhisatva, the great being Gaganagañja said these verses (śloka), the pavilions in the sky of the Mahāvyūha universe has been shaken (pracalita) in six ways (ṣaḍartha). Then a voice resounded from empty space (antarīkṣa), saying, “The bodhisatva, the great being Gaganagañja has praised in verses (gāthābhigīta) the complete unsurpassable awakening (anuttarāsamyakṣaṃbodhi) which has been fully accomplished by the buddhas in uncountable hundreds, thousands, millions, billions of ages (asaṃkhyeyakalpakoṭīniyutaśatasahasrasamudānīta). But these bodhisatvas cannot see this [awakening] as object (ālambana) even in their dreams (svapna) because of their attachment (abhiniveśa). Having heard, attained and believed in this teaching of the dharma (dharmanaya), whosoever will gradually attain the lion’s roar (siṃhanādanādi) like that of bodhisatva Gaganagañja.” Then the bodhisatva Gaganagañja, having praised the Lord with these verses, addressed himself to the Lord (atha gaganagañjo bodhisatvo gāthābhir abhiṣṭutya bhagavantam idam avocat): O Lord, I, having heard the name of this exposition of religion, a chapter of the Great Collection (aham apy bhagavan mahāsaṃnipātaparivartaṃ dharmaparyāyaṃ nāma śrutvā), arrived in this Sahā world system (lokadhātu), to see, honor, serve the Lord and to [listen] this exposition of religion (taṃ bhagavantaṃ darśanāya vandanāya paryupāsanāya dharmaśravaṇāya), and also I came here (ihāgata) to perform the light of dharma (dharmāloka). O Lord, please elucidate (saṃdeśayatu) this exposition of religion to these good men (satpuruṣa) who have a doubt (saṃśaya) in their respective religions (svakeṣu svakeṣu dharmeṣu). May the Blessed Tathāgata please cut off their all doubts (sarvasaṃśaya) and illuminate all qualities of the Buddha (sarvabuddhadharma) since you are established (pratiṣṭhita) in the ascertainment (niścaya) in your mind (buddhi).

虚空藏菩薩説此偈已。即時妙寶莊嚴堂及虚空中諸寶臺六變振動。一切大衆心淨悦豫。踊躍歡喜歎未曾有。皆言虚空藏菩薩。善能説此妙偈。若有善男子善女人能行此法者。乃至夢中不見有法。以漸皆當得師子吼。如虚空藏菩薩。爾時虚空藏菩薩。以如斯妙偈讃如來已。白佛言。

爾時大虚空藏菩薩摩訶薩。説是伽他已。即時寶莊嚴道場妙寶樓閣六種震動。空中出聲而作是言。釋迦牟尼世尊。於無數倶胝那庾多百千劫中。所有積集阿耨多羅三藐三菩提法。此大虚空藏菩薩。以妙伽他悉能稱揚。善男子若於夢中。尚未曾聞何況得見。若有善男子善女人聞此伽他。能生信解解已修行。當知此人漸次不久。能師子吼如虚空藏菩薩爾時大虚空藏菩薩摩訶薩白佛言。世尊我爲欲聞大集經典。故來至此娑訶世界。瞻仰世尊禮拜供養聽聞斯法今此衆中諸來正士。各各於法而有疑心。唯願世尊。令於諸法得法光明生決定慧。

byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod kyis tsigs su bcad pa ’di dag smras ma thag tu || nam mkha’ la ’dug pa’i khaṅ pa brtsegs pa bkod pa chen po (5) de’aṅ rnam pa drug tu rab tu gyos so || bar snaṅ las kyaṅ gaṅ saṅs rgyas bcom ldan ’das rnams kyis bskal pa graṅs med pa bye ba khrag khrig brgya stoṅ du yaṅ dag par bsgrubs pa | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub de ni byaṅ chub sems dpa’ sems (6) dpa’ chen po nam mkha’ mdzod kyis tshigs su bcad ’i dbyaṅs kyis kun du brjod do || byaṅ chub sems dpa’ de dag ni rmi lam na’aṅ mṅon par źe źen pas dmigs par lta ba mi ’byuṅ ṅo || gaṅ dag tshigs su bcad pa’i chos kyi tshul ’di thos nas mos pa daṅ | (7) gaṅ yaṅ thos nas sgrub pa de dag ni ltar byaṅ chub sems dpa’ nam mkha’ mdzod dag ltar seṅ ge’i sgra sgrogs pa bźin du | de dag kyaṅ seṅ ge’i sgra sgrogs par ’gyur ro źes de lta bu’i sgra byuṅ ṅo || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis tshigs su (250a) (250a1) bcad pa ’di dag smras nas bcom ldan ’das la ’di skad ces gsol to || bcom ldan ’das bdag kyaṅ ’dus pa chen po’i le’u’i chos kyi rnam graṅs ’di’i miṅ thos nas mi mjed kyi ’jig rten gyi khams ’dir bcom ldan ’das la blta ba daṅ | phyag bgyi ba (2) daṅ | bsten bkur bgyi ba daṅ | chos kyi rnam graṅs ’di la yaṅ chos snaṅ bar bgyi ba gaṅ chuṅ zad bstan pa’i slad du ’dir mchis so || bcom ldan ’das gaṅ skyes bu dam pa ’di dag gis chos kyi rnam graṅs ’di la raṅ raṅ gi chos la the tshom du gyur pa de ṅes par bstan pa | (3) bcom ldan ’das de bźin gśegs pa la yoṅs su źus te | de bźin gśegs pa ṅes pa’i blo la rab tu gnas pas de dag gi the tshom thams cad kyaṅ rab tu bsal ciṅ saṅs rgyas kyi chos thams cad snaṅ bar bgyis pa de legs so ||

If, Lord, the Tathāgata gives (pravārayatu) some advice (kathā) about the entrance into the analysis of the dharma (dharmaviniścaya) to me, I would ask a question. Why is that (tat kasya hetoḥ)? The Lord, having obtained the knowledge of non-attachment (asaṅga), is skilled in knowing the excellent and not so excellent abilities in all living beings (sarvasatvavarāvarendriyajñānakuśala); The Lord, having obtained the light, is free from the all darkness (sarvāndhakāravigata); The Lord, having known the meaning (arthajña), is skilled in the knowledge of the division of words (padaprabhedajñāna); The Lord, having known the proper time (kālajña), is always free of faulty prophecy (akṣūṇavyākaraṇa); The Lord, having known the proper measure (mātrakāla), teaches religion accordingly to each individual (yathāpratyarhadharmadeśaka) of all living being; The Lord, having played with (vikrīḍita) the supernormal knowledges (abhijñā), is skilled in the knowledge of ascertainment (viniścaya) of the base of magic (ṛddhipāda); The Lord, having been endowed with the understanding of observation (vyavalokanabuddhimat), throughly shows (ādarśita) the mental behavior of all living beings (sarvasatvacittacarita) as he places it upon the palm of his hand (karatale); Since the Lord has been elevated above (abhyudgata), nobody can look at the top of his head (anavalokitamūrdhatā); The Lord, having been unsurpassed (anabhibhūta), became a hero in the great three-thousand thousands of worlds (trisāhasramahāsāhasralokadhātu); The Lord, having awakened through his own power (svayaṃbhū), entered into the state of perfect awakening (abhisaṃbuddha) by himself (svayam) to the all moments of existence without a teacher (anācāryakam); The Lord is the leader (nāyaka), and teaches the right way (samyagmārgadeśika) to those on bad ways (kumārgapratipanneṣu) without any leader (anāyaka); The Lord, having become the king of doctors (vaidyarāja), establishes (pratiṣṭhāpayati) the way into the state without disease (vyādhi) or death (maraṇa) for [living beings] who are involved with this world (lokasanniveśa) covered with desire, defilement, and obstruction (āvaraṇa) from beginningless until endless time (anavarāgra); The Lord, having had power and vitality (sthāmaparākrama), is skilled in the knowledge if what is proper and what is improper (sthānāsthānajñānakuśala), and has obtained the three knowledges (trividya); The Lord has obtained intrepidities (vaiśāradya), extinguished contamination (āsravakṣaya), was perfectly awakened to (abhisaṃbuddha) sameness (samatā), is skilled in the knowledge of purification (vyavadāna) without affliction (asaṃkliṣṭa), and roars the best of lions’ roar (siṃharṣabhanādanādi) to all of the world including the gods; The Lord, having been endowed with the eighteen special qualities of the Buddha (āveṇikabuddhadharmasamanvāgata), has the unattached knowledge (asaṅgajñāna) of the three times (trikāla);
The Lord, having purified his body, speech, and mind (kāyavakcittapariśuddhi), has neither error (skhalita) nor rough speech (ravita), and sees every concentration (samāpatti) and the knowledge of liberation (vimuktijñānadarśana); The Lord, who lives with great friendliness (mahāmaitrī), has a mind without hostile intent (apratihata) and same thoughts towards all living beings (samacittatā sarvasatveṣu) because he is endowed with the [divine] sight (cakṣur) which is to see with the light of the same nature as empty space (gaganasama); The Lord, who is established in great compassion (mahākaruṇā), is not shaken by good, evil, pain, or pleasure (sukṛtaduṣkṛtasukhaduḥkha) of living beings because he is endowed with the mind which is the entrance into the sameness (samatā); The Lord, who is equal to all the buddhas (sarvabuddhasama), enters into the non-duality which is the knowing of the equality (dvayasamatājñānapraviṣṭa); The Lord, who is without distinction (nirviśeṣa), practices (prayoga) sameness (samatā) of all living beings since he is purified (suviśuddha) just like empty space; The Lord is free from desire, is satisfied with insight (prajñatṛpta), and free from gain, honor and fame (lābhasatkāraśloka); The Lord is omniscient (sarvajña), and his mode of five eyes (pañcacakṣur) is purified (pariśuddhi) and sees everything; I, having known that the Lord is endowed with such immeasurable virtues, religion, and knowledge of the tathāgata (apramāṇatathāgataguṇadharmajñāna), have a high regard for them, and wish to respectfully (sagaurava) ask you the entrance into the explaining of religion (dharmaprabhāvanapraveśa). Living beings should practice the religion without pride (nirmāṇatā), and ask the Tathāgata for the sake of desire to realize the religion by the knowledge of omniscience (sarvajñajñānābhinirhāra). This had been said, the Lord said this to the bodhisatva, the great being Gaganagañja (evam ukte bhagavān gaganagañjaṃ bodhisatvaṃ mahāsatvam etad avocat): “Good, good (sādhu sādhu), son of good family (kulaputra). You asked so many Awakened Lords as numerous as the grains of sand in the river Gaṅgā (aṅgānadīvālikāsama) and attained the prophecy of awakening (vyākaraṇalābha). Son of good family, ask the Tathāgata whatever you may wish. I will satisfy your mind (cittam ārādhayiṣyāmi) by prophecy.” Then the bodhisatva, the great being named Guṇarājaprabhāsa joined this assembly, was seated with them, , and said this to the bodhisatva, the great being Gaganagañja (atha khalu guṇarājaprabhāso nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo gaganagañjaṃ bodhisatvaṃ etad avocat). “Son of good family, why do you wish to pose a question to the Tathāgata?” Then again, the bodhisatva, the great being Gaganagañja uttered these verses to that bodhisatva, the great being Guṇarājaprabhāsa.

世尊。欲少所問。唯願聽許。若聽問者。爾乃敢問。所以者何。世尊。有無量知見能知衆生諸根。有淳熟未淳熟者。世尊明達去諸闇冥故。世尊了義善説分別諸句義故。世尊知時不過限故。世尊所記不謬如説不錯故。世尊知時隨諸衆生行説法故。世尊善遊戲通達諸神足故。世尊善觀。體衆生心行故。世尊最無染於諸法中得自在故。世尊自悟覺了諸法故。世尊正御邪趣衆生。教令入正故。世尊是大醫王。能令無始世界衆病永斷故。世尊大力成就佛十力故。世尊無畏成就四無畏故。世尊無勝成就十八不共法故。世尊大慈行救一切衆生心無礙故。世尊大悲行知見無我。拔一切衆生苦故。世尊大喜行於禪解脱定入定到彼岸故。世尊大捨行斷一切憎愛。心如虚空故。世尊得平等覺了諸佛法無礙故。世尊無憎愛心畢竟清淨毀譽不動故。世尊無悕望智慧滿足於利養讃歎無欲求故。世尊一切知見一切佛行處到彼岸故。我知見世尊有如是等無量無邊功徳成就。是故我欲於法門中少有所問。虚空藏菩薩作是語已。爾時世尊告虚空藏菩薩言。善男子。我當聽汝問隨汝欲問恣汝所問。吾當隨汝所問悦可爾心。爾時功徳光明王菩薩問虚空藏菩薩言。善男子。汝爲誰故欲問如來。即時虚空藏菩薩。以偈報功徳光明王菩薩言

善哉世尊。我今欲問決定之義。唯願如來少賜方便。何以故世尊是無礙智者。善知一切有情諸根前後熟故。世尊得光明者。離諸闇瞑故。世尊知義者。善能分別諸句義故。世尊知時者。不越時授記故。世尊智宜者。於諸有情隨宜説法故。世尊遊戲者。於諸神通得自在故。世尊淨觀察者。了有情心行如掌中故。世尊高大者無能見頂故。世尊勇健者。三千界中無能陵屈故。世尊自然者。無師證悟一切法故。世尊導師者。於諸道中示正路故。世尊大醫王者。以甘露藥能永除斷有情惑障纒蓋病故。世尊持大力者。得於是處非處乃至三明故。世尊大無畏者。於一切世間沙門婆羅門諸天魔梵之中。世尊成就不共法者。獲得三世無礙智身口意清淨。三摩鉢底解脱知見等不共法故。世尊住大慈者。以無礙慧於諸有情。平等觀察如虚空故。世尊住大悲者。以平等慧於諸有情。善行惡行若苦若樂無所動故。世尊住大喜者。行於禪定解脱到彼岸故。世尊住大捨者。心無憎愛如虚空故。世尊住平等者。入一切如來平等智故。世尊無希望者。智慧滿足遠名利故。世尊一切智者。五眼清淨見一切法悉究竟故。我知世尊成就如是無量無邊功徳。我等今者愛樂法故。我知世尊成就如是無量無邊功徳。我等今者愛樂法故。於此法中欲小諮問。令諸有情於平等法。方便出生一切智智爾時佛告虚空藏菩薩摩訶薩言。善哉善哉正士汝於殑伽河沙佛所。已得授記。我今聽汝隨有所問。當爲分別令得歡喜。於是衆中有菩薩摩訶薩。名功徳王光明。問虚空藏菩薩言。汝爲何故問於如來。時大虚空藏菩薩即以伽他而答之曰

bcom ldan ’das gal te de bźin (4) gśegs pas bdag la skabs phye na chos rnam par ṅes pa la ’jug pa’i bka’ mchid chuṅ zad cig bdag źu’o || de ci’i slad du źe na | bcom ldan ’das ni mi chags pa’i ye śes can te sems can thams cad kyi dbaṅ po mchog daṅ mchog ma lags pa mkhyen pa ye śes la (5) mkhas pa | bcom ldan ’das ni snaṅ ba brñes pa ste mun pa thams cad daṅ bral ba | bcom ldan ’das ni don mkhyen pa ste tshig thams cad rab tu dbye ba’i ye śes la mkhas pa | bcom ldan ’das ni dus mkhyen pa ste tshod las mi ’da’ źiṅ phyad par luṅ ston pa | bcom (6) ldan ’das ni tshod mkhyen pa ste sems can thams cad la so so ci rigs par chos ston pa | bcom ldan ’das ni rnam par rol pa ste mṅon par śes pa daṅ | rdzu ’phrul gyi rkaṅ pa rnam par ṅes pa’i ye śes la mkhas pa || bcom ldan ’das ni śin tu rnam par gzigs pa’i blo (7) daṅ ldan pa ste sems can thams cad kyi sems kyi spyod pa phyag mthil du ’jog par kun tu ston pa | bcom ldan ’das ni mṅon par ’phags pa ste spyi gtsug bltar mi mthoṅ ba | bcom ldan ’das ni zil gyis ma non pa ste stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na (250b1) dpa’ bo gcig po || bcom ldan ’das ni raṅ byuṅ ba ste slob dpon med par chos thams cad raṅ gis mṅon par rdzogs par saṅs rgyas pa | bcom ldan ’das ni ’dren pa ste ’dren pa med pa daṅ lam ṅan par źugs pa rnams la yaṅ dag pa’i lam ston pa | bcom ldan ’das ni sman (2) pa’i rgyal po ste thog ma daṅ tha ma ma mchis pa’i ’dod pa daṅ | ñon moṅs pa daṅ | kun tu bsgribs pa daṅ | śin tu bsgribs pa daṅ | kun nas ldaṅ bas bsgribs pa’i ’jig rten gnas pa rnams nad ma mchis pa ’chi ba ma mchis pa’i gnas kyi lam la rab tu ’god pa bcom (3) ldan ’das ni stobs daṅ drag śul ’chaṅ ba ste gnas daṅ gnas ma yin pa mkhyen pa la mkhas śiṅ gsum rig pa’i rig pa brñes pa | bcom ldan ’das ni mi ’jigs pa chen po brñes pa ste zag pa zad ciṅ mñam pa ñid mṅon par rdzogs par saṅs rgyas te kun nas ñon moṅs pa (4) med pa daṅ rnam par byaṅ ba mkhyen pa la mkhas pa | lha daṅ bcas pa’i ’jig rten gyi mdun du khyu mchog seṅ ge’i sgra sgrogs pa | bcom ldan ’das ni saṅs rgyas kyi chos ma ’dres pa daṅ ldan pa ste dus gsum la thogs pa med pa’i ye śes can bcom ldan ’das ni sku daṅ gsuṅ (5) daṅ thugs yoṅs su dag pa ste ’khrul pa daṅ ca co mi mṅa’ ba | sñoms par ’jug pa thams cad daṅ rnam par grol ba’i ye śes gzigs pa | bcom ldan ’das ni byams pa chen po la gnas pa ste źe ’gras pa med pa’i blo daṅ ldan pa | sems can thams cad la sems (6) sñoms pa | nams mkha’ daṅ mtshuṅs pa’i ’od zer gyis gzigs pa’i spyan daṅ ldan pa | bcom ldan ’das ni thugs rje chen po la gnas pa ste legs par byas ba daṅ | ñes par byas pa daṅ | bde ba daṅ sdug bsṅal bas mi bskyod pa | sems can thams cad la mñam (7) par ’jug pa’i blo daṅ ldan pa | bcom ldan ’das ni saṅs rgyas thams cad daṅ mñam pa ste mñam pa’i ye śes gñis su med pa la źugs pa | bcom ldan ’das ni bye brag med pa ste nam mkha’ lta bur śin tu rnam par dag ciṅ sems can thams cad la mñam par sbyor (251a) (251a1) ba | bcom ldan ’das ni ’dod pa med pa ste śes rab kyis ṅoms pa | rñed pa daṅ bkur sti daṅ | tshigs su bcad pa daṅ bral ba || bcom ldan ’das ni thams cad mkhyen ciṅ thams cad gzigs pa spyan lṅa’i tshul yoṅs su dag pa’o || bcom ldan ’das de ltar de (2) bźin gśegs pa yon tan daṅ chos daṅ ye śes tshad ma mchis pa daṅ ldan par bdag gis rig nas chos rab tu brjod pa’i sgo yoṅs su źu bar ’tshal te gus pa daṅ bcas śiṅ chos la gces spras su bgyi ba daṅ ldan pa ste || ṅa rgyal ma mchis śiṅ sems can thams cad chos la (3) sbyor ba | thams cad mkhyen pa’i ye śes kyis mṅon par bsgrub pas chos ’tshal ba’i slad du de bźin gśegs pa la yoṅs su źu’o || de skad ces gsol ba daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la ’di skad ces bka’ (4) stsal to || legs so legs so || skyes bu dam pa ji ltar khyod gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom ldan ’das rnams la dris pa rnams luṅ bstan pa thob pa rigs kyi bu khyod ci daṅ ci ’dod pa de bźin gśegs pa la dris śig daṅ dris pa de daṅ de ñid luṅ bstan pas ṅas (5) khyod kyi sems raṅs par bya’o || de nas byaṅ chub sems dpa’ sems dpa’ chen po yon tan gyi rgyal po rab tu snaṅ ba źes bya ba ’khor der ’dus par gyur te || ’dug pa des byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la di skad ces smras so || ci źig gi phyir (6) rigs kyi bu khyod de bźin gśegs pa la źu bar ’dod | de nas byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod kyis byaṅ chub sems dpa’ sems dpa’ chen po yon tan gyi rgyal po rab tu snaṅ ba la tshigs su bcad pa slar smras pa |

21 The one who is endowed with the thought and mind (cittamanas) of equality toward living beings, who is established in the sameness of knowledge of well-reflected thought, who is the way of entering into the non-thought (acitta), him, the Lord, I ask for the sake of them [namely all living beings].

一切等心諸衆生　平等能至彼岸者
遊戲無垢悲心中　我爲是等問世尊

普心等於諸有情　妙心等住於彼岸
悟心無心入妙理　是故我問於世尊

gaṅ rnams sems daṅ sems (7) la sems yid mtshuṅs || śin tu bsams sems ye śes mñam la gnas ||
sems la sems med par ni źugs pa’i tshul || de dag don du rgyal la bdag źu’o ||

22 The one who is free from the impurities of darkness after attaining splendour (ālokalabdha), who cuts off the mind of doubt (vimati) of the doubtful, and therefore establishes [living beings] in liberation (vimokṣa), him, the Sugata I ask for the sake of them.

能到正見無垢穢　已無猶豫斷彼疑
自得了達利衆生　我爲是等問世尊

得光無暗清淨者　無疑能斷彼疑惑
爲令決定得解脱　是故我問於世尊

snaṅ ba thob ciṅ mun pa dri ma med || yid gñis can gyi yid gñis blo gcod pa ||
des byas rnam par (251b1) thar pa la gźag pa || de dag ched du bde bar gśegs la źu ||

23 The one whose mind (manas) is perfectly pure (suviśuddha) because of selflessness in oneself (ātmanairātmya), who takes pleasure in the absence of any principle of living being (satva), while still engaging in the cause of all living beings (satvārtha), who makes them free from the twofold selflessnesses (nairātmyadvaya), he is the well defined (viniścita) of religious discourses (dharmakathā),

知我無我無與等　爲衆發心不著衆
能脱衆生計我見　我爲是等問世尊

知我無我悉清淨　常利有情住無我
解脱有情我見縛　爲此等故問世尊

bdag la bdag med śin tu rnam dag yid || sems can don źugs sems can med la dga’ ||
sems can bdag med gñis las thar byed pa || rnam par ṅes pa’i chos kyi gtam ’di’o ||

24 The one who is pure (pariśuddha) in his religious vows (vrata) in the sphere (gocara) of precepts (vidhi), whose thought (citta) is like empty space (gaganasama) bacuse of his purified intensions (śuddhāśaya), and who is not moving (aniñjya), stabilized like Meru, for the sake of them I ask the Lord for his imperturbable activity (amoghakārya).

能護威儀愼所行　其心清淨如虚空
堅固不動如須彌　我爲是等問世尊

威儀善住於淨戒　意樂清淨虚空等
堅固不動若迷盧　是故我問功徳者

cho ga spyod (2) yul brtul źugs yoṅs su dag || bsam pa dag ciṅ sems ni nam mkha’ ’dra ||
lhun po lta bur brtan ciṅ mi gyo ba || de dag ched du don yod mdzad la źu ||

25 The one who never falls back (avivārya) from firm vigour (dṛḍhavīrya), bravely conquers conceit, the Māra, and enemies (nihatamānamārapratyarthika), and purifies the impurities of vices (kleśa) of oneself and others, I ask the beautiful one (sudarśana) for the sake of them.

進心無涯慧無等　勇健能害煩惱怨
已結已斷斷彼結　我爲是等問世尊

精進無邊勇無退　能摧我慢衆魔怨
自淨淨彼煩惱纒　故我請問端嚴者

mi zlogs brtan pa brtson ’grus kun nas bzaṅ || dpa’ po bdud kyi dgra yi ṅa rgyal bcom ||
ñon moṅs rab tu (3) ñon moṅs dri sbyoṅ ba || mthoṅ dga’ de dag don du ’di źu’o ||

26 The one who is pleased to practice the perfections of generosity, morality, tolerance, vigour, meditation, liberation, and insight (dānaśīlakṣāntivīryadhyānavimokṣaprajñāpāramitā), and who [attains] the supernormal knowledge (abhijñā) through meditation and the light of liberation, I ask [the Lord] for the sake of happiness and purity (prāmodyāmalārthāya).

樂施威儀調伏心　常住聞進戒忍力
禪定諸通勝慧明　我爲是等問世尊

樂聞施戒忍精進　禪定解脱發諸通
清淨無垢勝慧明　故我問於清淨義

chos sbyin tshul khrims bzod pa brtson ’grus dga’ || bsam gtan rnam thar śes rab mchog tu gyur ||
mṅon śes bsam gtan rnam par grol ba’i ’od || rab dga’ dri med don du bdag źu’o ||

27 The one who is established in the emptiness, the absence of distinguishing marks, and the absence of wishful thinking (śūnyatānimittāpraṇidhāna), reveals death and birth (cyutyupapatti) in accordance with his intention (saṃcintya), but who is beyond birth, abiding, and death, I ask [the Lord] about the behaviour of men for the sake of them.

樂空無相無願法　而現受形處生死
無生無終達甘露　我爲是等問世尊

住空無相無願者　示現生死或涅槃
無生無住無去來　故我問於清淨智

stoṅ pa mtshan ma (4) med ciṅ mi smon gnas || bsams bźin śi ’pho daṅ ni skye pa ston ||
skyes pa med ciṅ mi gnas ’chi ’pho med || de dag don du mi yi spyod pa źu ||

28 The religious discourses (dharmakathā), which are profound (gambhīra) and difficult to understand (duravagāha), difficult to see (durdṛśa) for disciples, isolated buddhas (śrāvakapratyekabuddha) and other beings, but which inspires every living being, I ask the Sugata for them.

知見甚深無崖際　聲聞縁覺所不及
而知一切衆生行　我爲是等問世尊

甚深知見無涯際　聲聞縁覺及餘衆
無能難問不可測　我爲如是問世尊

ñan thos raṅ rgyal skye bo gźan dag gis || rtogs par dka’ źiṅ zab mo mthoṅ dka’ ba ||
skye bo kun gyi yid rnams kun skul (5) ba’i || chos kyi gtam ni bde bar gśegs la źu ||

29 The one who delights in the well done (sukṛta) and perfected dharma, who is free from the twofold grasping (dvayagrāha) of truth or untruth (dharmādharma), and who constantly takes pleasure in the dharma through the excellent concentration (samādhi), him I ask about the of the space-like subject (ākāśasamārtha) of mind.

善能了達樂正行　於法非法繋已斷
常處正定心不亂　我爲是等問世尊

樂於正法能通達　法與非法倶無取
常於善法心不亂　是故我問如來法

legs par byas pa rdzogs pa’i chos la dga’ || chos la chos med ’dzin pa gñis las grol ||
rtag tu mñam bźag mchog gi chos la dga’ || sems kyaṅ nam mkha’ mtshuṅs pa’i don du źu ||

30 The one who takes pleasure in the dharma which is to keep the lineage of the buddhas (buddhavaṃsa), who constantly praises the buddhas, who is highly renowned in the three worlds, I ask the Lord in order to worship the one whose virtues are like the ocean (guṇasāgara).

不斷佛種諸賢士　能護正法及與僧
多聞三世諸佛讃　我爲是等問世尊

不斷佛種諸賢士　能護正法及僧伽
名聞三世諸佛稱　故我問於功徳海

gaṅ dag (6) saṅs rgyas rigs gnas chos la dga’ || rtag tu saṅs rgyas bstod pa kun med blo ||
grags pa mtha’ yas ’jig rten gsum du thos || yon tan rgya mchod de phyir ’di źu’o ||

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