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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。欲重明此義。而説偈言。 
爾時世尊説伽他曰。 
de nas bcom ldan ’das kyis de’i tshe tshigs su bcad sa ’di dag gsuṅs so || 
77 Insight cuts off wrong views (darśana), darkness (andhakāra) and vices (kleśa), removes the defilement of habitual tendency (vāsanakleśa), reveals (nidṛś-) causes, conditions, effects (hetupratyayakiryā), and eliminates all extremes (sarvānta). 
離著而行施　普及適衆性
終已無礙心　亦不生分別
我淨故施淨　施淨故願淨
願淨菩提淨　道淨一切淨
無我我所想　離愛及諸見
捨除彼我相　施心如虚空
去離諸想施　無有望報心
捨嫉妬心結　施心如虚空
空非色無猗　無受想分別
亦無行及識　施時心亦然
如空益一切　始終無窮盡
解法施無盡　利益一切衆
如化人相施　不望所施報
慧者施亦爾　終不望其報
以慧斷結習　方便不捨衆
不見結及衆　如是施如空
知身如鏡像　知聲猶如響
知心如幻化　法性如虚空
不捨勝菩提　不求於二乘
於過去諸佛　常敬愼護戒
不捨本願故　能於諸趣中
善成就本願　攝意護淨戒
如空無悕望　無熱惱高下
無濁無變易　淨戒者亦爾
如空受一切　水月不持戒
護戒者如是　淨戒如虚空
罵打瞋怒等　忍力故不瞋
無我及彼見　以去離二想
内純至善淨　外行亦清淨
純至故無瞋　順如法能忍
離諸見忍空　捨覺而離想
無願無悕望　捨諸行所取
無愛如虚空　不戲不懷恨
無戲不求報　無漏忍者爾
無忍無罵者　彼人聲如響
非是及無常　無如是戲論
彼愚及我智　無生而示生
雖如是分別　猶修無生忍
如斫娑羅枝　餘枝不分別
斷身無分別　此忍淨如空
勤修無所依　供佛無佛想
持法不著文　度衆無衆想
淨身淨法身　淨口無言説
淨心無意行　具諸波羅蜜
具助菩提法　淨土如虚空
成就辯總持　求如是佛法
如空受無惓　故能生叢林
遍至無形色　精進亦如空
常淨如虚空　無始亦無終
人精進亦爾　無始無終成
如機關木人　所作無分別
行者無二想　其進如虚空
知止住内心　攝外境界心
自心彼心等　依止無心禪
諸法性常空　以無漏智知
不依陰界入　亦不依三界
不依於三界　不依界道果
如空常無依　修禪者亦爾
空無愛見慢　修禪者亦爾
空無退壞變　修禪者亦爾
平等寂解脱　智者不縁界
無結無禪等　是故禪如空
我淨衆生淨　智淨識亦淨
義淨文字淨　法淨界亦淨
斷不善及習　大士集諸善
知有無縁生　無生不著滅
善分別文字　説無常苦法
示現受業報　言有垢及淨
知法性常淨　而籌量三世
空無行非行　慧無行亦爾
如空無能壞　無我人壽者
非物非無物　拔斷二邊見
知句假不染　不變眞實句
滿足通達句　達義慧等句
等不動牢句　金剛度淨句
明盡無盡句　無爲虚空句
處樔識別句　降伏體智句
斷集滅道句　法覺智慧句
如響隨聲應　無盡辯亦爾
説法無所依　此慧淨如空
大方等大集經卷第十四 
明慧能斷煩惱習　示現作業及因縁 
(262a1) śes rab lta daṅ mun pa ñon moṅs gcod || rab tu bag chags ñon moṅs rab bsal ciṅ ||
rgyu daṅ rkyen daṅ byed pa ṅes par ston || mtha’ rnams thams cad yoṅs su gcod par byed || 
78 Insight is not dependent on self, living beings, individual, and life principle (ātmasatvapudgalajīva), makes [living beings] free from existence and non-existence (bhāvābhāva), and teaches them to practice the perfection of insight (prajñāpāramitā). 
 
不依我見及有情　不住壽者并人相
於我無我二倶離　顯説般若到眞源 
bdag daṅ sems can la yaṅ mi gnas śiṅ || gaṅ zag (2) srog la’aṅ rtag tu gnas pa med ||
dṅos daṅ dṅos med gñis las thar byed de || śes rab pha rol ’gro bar rab tu bstan || 
79 Insight is free from vices (kleśa) because it conquers the Evil Ones (māra); it saves [living beings] out of the stream (augha) and releases them; it creates knowledge (jñāna) and related behaviour; and it reveals the highest happiness of liberation (mokṣa). 
 
般若能推於所有　般若能度於瀑流
般若能作清淨因　般若能安勝解脱 
śes rab bdud las rgyal te ñon moṅs med || śes rab chu bo las bsgral rab tu sgrol ||
śes rab ye śes byed ciṅ rnam par spyod || (3) śes rab thar pa bde ba’i mchog kyaṅ ston || 
80 Insight purifies the root of hinderance (āvaraṇamūla); it is the mark of knowledge (parijñā) about the part of personality and spheres (skandhadhātu); it is the liberation from its characteristics since there is no distinction between a characteristic and something to be characterized (lakṣaṇalakṣya). By attaining the insight, he is adorned in the three realms. 
 
淨慧能離諸纒蓋　於蘊處界悉遍知
明慧照曜三界空　於能所相皆解脱 
śes rab kyis ni bsgribs pa’i rtsa ba sbyoṅ || phuṅ po khams ni yoṅs su śes pa’i mtshan ||
mtshan daṅ mtshan gźi mtshuṅs mtshan grol byed pa || śes rab thob pa srid pa gsum na mdzes || 
81 Pure behaviour (pariśuddhacaryā) is called insight (prajñeti), and therefore it is a behaviour not sullied (sarvalokānupalipta) by anything in the world. [If] he practice to understand the practice of [insight], he who has pure insight will be adorned. 
 
修行般若令清淨　一切世間無所著
通達能行般若行　常修淨慧照眞空 
yoṅs su dag spyod (4) śes rab ces bya ste || ’jig rten thams cad kyis ni mi gos spyod ||
spyad pa spyod pa rab tu rtogs par spyod || śes rab dag pa’i mi ni rnam par mdzes || 
82 The dharma is taught in order to purify the five kinds of sight (pañcacakṣur), to illuminate the five kinds of abilities (pañcendriya), to eliminate the five states of existence (pañcagati), and to makes the five aggregates disappear (pañcaskandha). 
 
五眼清淨五根明　能除五趣淨五蘊 
mig lṅa dag ni yoṅs su dag byed ciṅ || dbaṅ po lṅa ni yoṅs su snaṅ bar byed ||
’gro ba lṅa rnams rab tu gcod (5) par byed || phuṅ po lṅa ni zad phyir chos ston to || 
83 It is not dependent on this side nor that side, but established in the sphere of all moments of existence (dharmadhātuḥ), same as the sameness of the sky (āntarīkṣa), and it exalts a being in accordance with the knowledge of the Buddha (buddhajñāna). 
 
至於彼岸常安住　入於法界亦復然
平等猶若大虚空　高廣善順於佛智 
pha rol tshu rol rtag tu mi gnas śiṅ || chos kyi dbyiṅs gnas gnas la śin tu gnas ||
bar snaṅ daṅ ni mtshuṅs mñam ’dra ba ste || saṅs rgyas ye śes rjes su mthun źig ’phags || 
84 It teaches the way of entering into immortality (amṛta) where all the noble ones have gone, which is free from the duality of gain and loss (alābhalābha), but still does not construct thought-constructions belonging to the middle way of logical proposition (madhyakalpana). 
 
於得無得二倶離　能示中道甘露門
隨順聖人之所行　善能分別無分別 
rñed daṅ ma rñed gñi ga’i mtha’ (6) las grol || dbus la rtog pa kun rtog mi rtog pa ||
gaṅ rnams ’phags pa thams cad soṅ ba yi || ’chi ba med pa’i lam du ’jug pa ston || 
85 Having thought suffering (duḥkha), in this manner, it gets rid of craving (tṛṣṇā). Having shown ways, it declares its extinction (nirodha).
It enters into the insight (prajñā) to understand truth (satya), thereby cuts off the past (pūrvānta). 
 
能知苦集斷貪愛　修道示滅顯無爲
成就實智慧光明　故了三世無來去 
sdug bsṅal śes śiṅ de bźin sred pa spaṅs || lam rnams ston ciṅ ’gog pa’aṅ rab tu ’chad ||
bden pa śes (7) par śes rab ’di ’jug ste || des ni sṅon gyi mtha’ yaṅ rab tu bcad || 
86 All fields of perception (sarvakṣetra) are not being like fields of perception. All moments of existence (sarvadharma) are distinct from (pravivikta) being like any moments of existence. All beings (sarvasatva) are same as beings without the self (anātma). The insight investigating with intelligence knows this. 
 
於諸刹土皆平等　諸法寂靜等亦然
了諸有情無我人　是則眞修智慧者 
źiṅ rnams thams cad źiṅ mtshuṅs źiṅ ma yin || chos rnams thams cad chos mtshuṅs rab tu dben ||
sems can thams cad bdag med sems can mtshuṅs || śes rab blos dbyod pas ni (262b1) ’di śes so || 
7. Puṇya  How then, son of good family, does the merit of bodhisatvas become like the expanse of the sky (tatra kulaputra katamo bodhisatvānāṃ puṇyaṃ gaganasamam)?  The qualities of the Buddha (buddhadharma) are just like the expanse of the sky, and their potential, the thought of awakening (bodhicittabīja), is also like the expanse of the sky.  Because, son of good family, although he accumulates the merit of bodhisatva, he never forgets the thought of awakening (bodhicittāvirahita), and collecting the roots of good (kuśalamūla), he transforms (pariṇāmayati) those accumulations into omniscience (sarvajñātā), and thus establish them (pratiṣṭhita) in being like the immeasurable expanse of the sky.  The bodhisatva should think thus: “I will accumulate (abhisaṃkaromi) immeasurable merits in the same way as the expanse the sky is immeasurable.”  Since the effort is endless (apramāṇārambha), it increases into an immeasurable good (apramāṇārtha). Here the bodhisatva should strive (yogaḥ karaṇīyaḥ) for immeasurable accumulations of merit (aprameyapuṇyasaṃbhāra); 
  大方等大集經卷第十五
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之二
佛復告虚空藏言。佛復告虚空藏言。善男子。何謂菩薩行功徳與虚空等者。  若菩薩聞佛無量法廣大如虚空故。  發薩婆若心彼作是念。  如薩婆若無量。佛無量。自在覺無量。  於如是無量中。生無量欲精進不放逸行。 
  善男子云何菩薩修行福徳猶若虚空。  善男子一切法性猶如虚空。以菩提心而爲種子。  所修福聚皆不捨離於菩提心。 積集善根而皆迴向薩婆若海。由是獲得無量福徳皆如虚空。  善男子菩薩應當發如是心。虚空無量故。  感招福聚亦復無量。何以故由意無量故福亦無量。菩薩於彼應作是觀。 
  rigs kyi bu de la byaṅ chub sems dpa’ rnams kyi bsod nams nam mkha’ daṅ mtshuṅs pa gaṅ źe na |  rigs kyi bu saṅs rgyas kyi chos ni nam mkha’ daṅ mtshuṅs te | de dag gi byaṅ chub kyi sems kyi sa bon de yaṅ nam mkha’ daṅ mtshuṅs so ||  rigs (2) kyi bu byaṅ chub sems dpa’i bsod nams ji sñed mṅon par ’du byed pa de yaṅ byaṅ chub kyi sems daṅ mi ’bral te dge ba’i rtsa ba bsags śiṅ bsags pa de dag kyaṅ thams cad mkhyen pa ñid du sṅo bar byed ciṅ de dag thams cad kyaṅ nam mkha’ daṅ mtshuṅs par (3) tshad med par rab tu gnas so ||  de la byaṅ chub sems dpas ’di ltar nam mkha’ tshad med pa’i phyir bdag gis bsod nams tshad med pa mṅon par ’du bya’o sñam du sems bskyed par bya’o ||  de ci’i phyir źe na | tshad med par brtsams pas tshad med pa’i don ’phel ba yin (4) te | de la byaṅ chub sems dpas bsod nams kyi tshogs tshad med pa la brtson par bya’o || 
 
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