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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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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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27. Buddhaviṣaya  How then, son of good family, does the own realm (svaviṣaya) of the bodhisatva become pure, when he has attained the realm of the Buddha (buddhaviṣaya)?  ‘The realm of the Buddha (buddhaviṣaya)’ is not a realm, and since it is non-realm, it is purified of any realm.  Thus the bodhisatva purifies his own sphere (svaviṣaya) by the purity of the sphere of the Buddha (buddhaviṣayapariśuddhi), and he thinks: “the realm of sight (cakṣurviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.”  Why is that? This is because the realm of the Buddha is the transcendent realm (vivekaviṣaya), and the transcendent realm is beyond the realm of sight.  The realm of hearing (śrotraviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.  Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of hearing.  The realm of smelling (ghrāṇaviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.  Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of smelling.  The realm of tasting (jihvāviṣaya) is the realm of the Buddha, in the realm of the Buddha there is no nearness or farness.  Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of tasting.  The realm of touching (kāyaviṣaya) is the realm of the Buddha, in the realm of the Buddha there is no nearness or farness.  Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of touching.  The realm of mind (manoviṣaya) is the realm of the Buddha, and in the realm of the Buddha there is no nearness or farness.  Why is that? This is because the realm of the Buddha is the transcendent realm, and the transcendent realm is beyond the realm of mind.  It is the same case with the parts of personality, spheres, fields of sense perception, (skandhadhātvāyatana) and the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda).  In this way, son of good family, the bodhisatva enters into every realm as transcendent, and belonging to the realm of the Buddha.  Entering into the field of the Buddha (buddhakṣetrapraveśa) by the purity of his own field (svakṣetrapariśuddhi) is the following: All the moments of existence appearing in his six sense organs (ṣaḍindriya), all those he enters as being transcendent as realm of the Buddha (buddhaviṣayaviveka).  Just as the realm of the Tathāgata (tathāgataviṣaya) is unattached and unobstructed, so there is no attachment or obstruction in all realms.  In this way, son of good family, the bodhisatva, entering into the realm of the Buddha, purifies his own realm. 
  善男子。云何菩薩自淨其界如諸佛界者。  若菩薩知一切法無界無非界。  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  至一切處無至無不至。若菩薩見法發六情皆知是佛法。亦不見凡夫法佛法有異。作是念此一切法皆是佛法。佛法至一切處故。一切諸法及佛法但假名字。亦非是法亦非非法。是故我等不應取著。以自界淨故知諸佛界淨。此法與平等等。眼界是佛界。耳鼻舌身意法界是佛界。我不應分別有尊有卑。菩薩如是至一切法平等界。是爲菩薩自淨其界如諸佛界 
  善男子云何菩薩於自境界。清淨如佛境界。  善男子佛境界者無有境界。離於境界一切清淨。  彼菩薩由自境界及佛境界悉清淨故。而淨眼境界即佛境界。亦無佛境界。及眼境界。無近無遠。  何以故。遠離境界。與佛境界。亦無遠離境界及眼境界。  其耳境界即佛境界。亦無佛境界無有遠近。  何以故。遠離境界與佛境界。亦無遠離境界及耳境界。  其鼻境界即佛境界。亦無佛境界無有遠近。  何以故。遠離境界與佛境界。亦無遠離境界及鼻境界。  其舌境界即佛境界。亦無佛境界無有遠近。  何以故遠離境界與佛境界。亦無遠離境界及舌境界。  其身境界即佛境界。亦無佛境界無有遠近  何以故。遠離境界與佛境界。亦無遠離境界及身境界。  其意境界即佛境界。亦無佛境界無有遠近。  何以故。遠離境界與佛境界。亦無遠離境界及意境界  乃至蘊處界十二因縁。亦復如是。  善男子若菩薩入佛境界。遠離境界一切境界。  若自境界清淨平等。是即名爲入佛境界。如是六種境界所有影現。彼皆入於諸佛境界。不生取著悉遠離故。  如是如來境界無有染礙。一切境界不染不礙亦復如是。  善男子如是解者。是爲菩薩成就隨入佛界清淨自界清淨 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul rjes su thob ciṅ raṅ gi yul yoṅs su dag pa yin źe na |  saṅs rgyas kyi yul źes bya ba ni yul ma (7) yin pa | yul med pa yul thams cad las yoṅs su dag pa’o ||  de la byaṅ chub sems dpa’ ni saṅs rgyas kyi yul yoṅs su dag pas raṅ gi yul yoṅs su sbyoṅ ste | de ’di sñam du mig gi yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni (273b1) su daṅ yaṅ ñe ba’am riṅ ba ma yin no ||  de ci’i phyir źe na | saṅs rgyas kyi yul ni dben pa’i yul yin pa’i phyir te | dben pa’i yul la ni mig gi yul gaṅ yaṅ med do ||  rna ba’i yul ni saṅs rgyas gyi yul yin yaṅ | saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ (2) ba ma yin no ||  de ci’i phyir źe na | saṅs rgyas kyi yul ni dpen pa’i yul yin pa’i phyir te | dben pa’i yul la ni rna ba’i yul gaṅ yaṅ med do ||  sna’i yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no ||  de ci’i phyir źe na | (3) saṅs rgyas kyi yul ni dben pa’i yul yin pa’i phyir te || dben pa’i yul la ni sna’i yul gaṅ yaṅ med do ||  lce’i yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am | riṅ ba ma yin no ||  de ci’i phyir źe na | saṅs rgyas kyi yul ni (4) dben pa’i yul yin pa’i phyir te | dben pa’i yul la ni lce’i yul gaṅ yaṅ med do ||  lus kyi yul ni saṅs rgyas kyi yal yin yaṅ | saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no ||  de ci’i phyir źe na | saṅs rgyas kyi yul ni dben pa’i yul (5) yin pa’i phyir te | dben pa’i yul la ni lus kyi yul gaṅ yaṅ med do ||  yid kyi yul ni saṅs rgyas kyi yul yin yaṅ saṅs rgyas kyi yul ni su daṅ yaṅ ñe ba’am riṅ ba ma yin no ||  de ci’i phyir źe na | saṅs rgyas kyi yal ni dben pa’i yul yin pa’i phyir te dben (6) pa’i yul la ni yid kyi yul gaṅ yaṅ med do ||  phuṅ po rnams daṅ | khams rnams daṅ | skye mched rnams daṅ | rten ciṅ ’brel par ’byuṅ ba yan lag bcu gñis la yaṅ de bźin no ||  rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul dben pa ñid (7) kyi yul thams cad dben par ’jug go ||  raṅ gi źiṅ yoṅs su dag pas rgyas kyi źiṅ la źugs pa de ni chos gaṅ dag de’i dbaṅ po drug la snaṅ bar gyur pa de dag thams cad la saṅs rgyas kyi yul dben par ’jug go ||  ji ltar de bźin gśegs pa’i yul (274a1) chags pa med ciṅ thogs pa med pa’i de bźin du de yul thams cad la yaṅ mi chags mi thogs te |  rigs kyi bu de ltar na byaṅ chub sems dpa’ saṅs rgyas kyi yul la rjes su źugs śiṅ raṅ gi yul yoṅs su dag pa yin no || 
 
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