Puṣpavarṣa
Gaganagañjaparipṛcchā, volume 4
Then the bodhisatva, the great being named Āśupratibhāna joined this assembly, was seated with them, and said this to the bodhisatva Gaganagañja (atha khalu āśupratibhāno nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo gaganagañjaṃ bodhisatvaṃ etad avocat):
.
“Son of good family, if your name is Gaganagañja, is this open space (gagana) your treasury (gañja)?”
Gaganagañja said: “So it is, son of good family, the open space is my treasury (gagano mama gañjaḥ).”
Āśupratibhāna said: “Son of good family, let us see the distinction of open space and treasury (gaganagañjaviśeṣa).
Then the Lord said this to the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjaṃ bodhisatvam mahāsatvam idam avocat):
“Son of good family, let us see the distinction of open space and treasury.”
Then the bodhisatva Gaganagañja said this to the bodhisatva Āśupratibhāna:
“Whatever you want, son of good family, I will pour it down from open space as a rain.”
Then the bodhisatva Āśupratibhāna made a wish:
“I have seen a lotus flower called ‘Sarvaprabhāvavairocana’ in the Padmavyūha universe of the Tathāgata Śrīratnotpala, that would be one krośa wide,
consisting of hundred koṭis of young and tender petals,
is pleasant to touch like soft cloth (kācilindika),
has a fragrance (gandha) which filled the Buddha-fields (buddhakṣetra),
and has many hundred thousand colors (varṇa).
Thus when the bodhisatvas see the lotus flower, they are in rapture and unable to take their eyes off it.
By seeing the lotus flower and by smelling its fragrance, the bodhisatvas attain concentration (samādhi).
Please pour down the rain of such lotus flowers on us.”
Immediately after the bodhisatva Āśupratibhāna made a wish thus, by the magical presence of the bodhisatva Gaganagañja (gaganagañjādhiṣṭhāna), the rain of such lotus flowers began to pour down from the vault of the sky (gaganatala).
Then, by smelling the lotus flowers, the whole assembly entered into the concentration called Prītyāhāra.
Having emerged from the concentration, the whole assembly bowed to the bodhisatva Āśupratibhāna, and said:
“The magical presence of the good man (satpurṣādhiṣṭhāna) and the power of insight (prajñābala) are good, these are good.
May all living beings attain magical presence such as this (sarvasatvā īdṛśasya adhiṣṭhānasya lābhino bhavantu)!”
|| ’phags pa nam mkha’ mdzod kyis źus (4) pa | bam po bźi pa |
de nas byaṅ chub sems dpa’ sems dpa’ chen po myur bar spobs pa źes bya ba ’khor de ñid du ’dus par gyur te | ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so ||
rigs kyi bu gaṅ khyod kyi miṅ nam mkha’ mdzod ces bya ba (5) de | ci nam mkha’ khyod kyi mdzod dam |
smras pa | rigs kyi bu de bźin te | nam mkha’ ni kho bo’i mdzod do ||
myur bar spobs pas smras pa | rigs kyi bu nam mkha’ mdzod kyi bye brag bdag cag gis kyaṅ blta’o ||
de nas bcom ldan das kyis byaṅ chub sems dpa’ nam mkha’ mdzod (6) la bka’ stsal pa |
rigs kyi bu khyod kyis nam mkha’ mdzod kyi khyad par ston cig ||
de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ myur bar spobs pa la ’di skad ces smras so ||
rigs kyi bu khyod kyi yid la gaṅ ’dod pa de kho bos nam mkha’ las (7) char dbab bo ||
de nas byaṅ chub sems dpa’ myur bar spobs pa ’di sñam du sems te |
de bźin gśegs pa rin po che ud pa la’i dpal gyi ’jig rten gyi khams pad ma bkod pa źes bya ba na | ’od thams cad rnam par snaṅ ba źes bya ba’i pad ma rgya ni rgyaṅ grags kyi tshad |
’dab ma bye ba stoṅ phrag (282a1) maṅ po ’jam źiṅ gźon pa |
gos ka tsa li na di ka ltar reg na bde ba |
dris ni saṅs rgyas kyi źiṅ khyab pa |
kha dog maṅ po brgya stoṅ daṅ ldan pa |
mthoṅ na yid du ’oṅ źiṅ chog mi śes pa |
pad ma de mthoṅ ba daṅ dri bsnams pas byaṅ chub sems dpa’ de dag tiṅ ṅe ’dzin thob par (2) ’gyur ba de bdag gis mthoṅ ste |
’khor ’dir de ’dra ba’i pad ma’i char phob śig sñam pa daṅ |
byaṅ chub sems dpa’ myur bar spobs pas bsams ma thag tu de | de nas byaṅ chub sems dpa’ nam maka’ mdzod kyi byin gyi rlabs kyis nam mkha’i ṅos las de ’dra ba’i pad ma’i char mṅon par (3) phab ste |
de nas ’khor de dag thams cad pad ma de dag gi dri mthoṅ źiṅ tshor bas dga’ ba’i zas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs so ||
’khor de thams cad tig ṅe ’dzin las laṅs te | byaṅ chub sems dpa’ nam mkha’ mdzod la phyag ’tshal nas ’di skad ces ’dzer to ||
(4) skyes bu dam pa’i byin gyi rlabs daṅ ye śes kyi stobs legs so legs so ||
sems can thams cad kyaṅ ’di ’dra ’bi byin gyi rlabs thob par gyur cig |
Ratnavarṣa
Then the bodhisatva Ratnavyūha joined this assembly (atha khalu ratnavyūho nāma bodhisatvo sannipatito ’bhūt), was seated with them, and said this to the bodhisatva Gaganagañja:
“Please, son of good family, pour down a rain of gold dust.”
Immediately after the bodhisatva Ratnavyūha said thus, the rain of gold dust poured down from the sky.
Then the bodhisatva Ratnavyūha said to the bodhisatva Gaganagañja:
“Son of good family, please pour down rain of all kinds of jewels from the sky.”
Immediately after his words, the great rain of immeasurable, incalculable amount of jewels, equal to Mount Sumeru in size, with various kinds of names and colors, poured down from ten directions.
To wit, gold (suvarṇa), silver (rajata), crystal (sphaṭika), lapis lazuli (vaiḍūrya), emerald (aśmagarbha), ruby (lohitamuktikā), white coral (musāragalva), Śrīgarbha gem, stainless jewel, red coral gem, moonstone (candraprabhā), sunstone (sūryakānta), illuminating gem, brightening gem, Jambū-light gem, fire-light gem, conch shell (śaṅkha), crystal (śilā), red coral (pravāla), sapphire (indranīla), Guṇākara gem, calm light gem, water-light gem, water-like gem, transparent gem, earthy light gem, indestructible gem, blinding gem, śakra-holding gem, victor’s gem, the great victor’s gem, blazing light gem, the victor’s essence of glory gem, adamantine gem, worldly light gem, Jyotīrasa gem, shining gem, Ardhacandra gem, Jambū-water-light gem, Jambūdvīpa-light gem, thousand lights gem, shooting star gem, burning light gem, … and nameless gems; the rain of these jewels poured down, and it was not easy to enumerate all the names of precious jewels even for an aeon.
de nas byaṅ chub sems dpa’ rin chen bkod pa źes bya ba ’dus par gyur te | ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la (5) ’di skad ces smras so |
rigs kyi bu khyod kyis nam mkha’ las gser phye’i char phob śig ||
byaṅ chub sems dpa’ rin chen bkod pas tshig de skad ces smras ma thag tu | de’i mod la nam mkha’ las gser phye’i char mṅon par phab bo ||
de nas yaṅ byaṅ chub sems dpa’ rin chen bkod pas (6) byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so ||
rigs kyi bu khyod kyis nam mkha’ las rin po che thams cad kyi char phob sig |
tshig de skad ces smras ma thag tu de’i mod la phyogs bcu nas ri rab kyi tshad tsam gyi rin po che graṅs med dpag tu med pa miṅ tha dad pa kha dog tha dad pa (7) yod pa de dag gi char chen po mṅon par phab pa ’di lta ste |
gser daṅ | dṅul daṅ | śe la daṅ | bai dū rya daṅ | rdo’i sñiṅ po daṅ | mu tig dmar po daṅ | spug daṅ | dpal gyi sñiṅ po’i ze ba can daṅ | dri med daṅ | rin chen byi ru daṅ | zla ba’i ’od daṅ | me śel daṅ | snaṅ byed daṅ | ’od mchog daṅ | ’dzam gliṅ ’od daṅ | me (282b1) ’od daṅ | duṅ daṅ | man śel daṅ | byi ru daṅ | an da rñil daṅ | yon tan ’byuṅ gnas daṅ | rab tu źi ba’i ’od daṅ | chu ’od daṅ | chu mdog daṅ | chu daṅ bar byed daṅ | sa’i ’od daṅ | mi phyed pa’i gnas daṅ | mig mi bzod pa daṅ | brgya byin thogs pa daṅ | rgyal ba daṅ | cher rgyal ba daṅ | gzi brjid ’bar (2) ba daṅ | dpal gyi sñiṅ po’i rgyal po daṅ | rdo rje’i ze ba can daṅ | ’jig rten snaṅ ba daṅ | skar ma dga’ daṅ | ’od ’dzin daṅ | zla gam daṅ | ’dzam bu’i chu ’od daṅ | ’dzam bu’i gliṅ gi ’od daṅ | ’od stoṅ ldan daṅ | skar mda’i sgo daṅ | me’i ’od daṅ | rgyal bas brgyan pa daṅ | tshab źi byed daṅ | gduṅ ba (3) med daṅ | nad sel daṅ | mig sbyoṅ daṅ | rna ba daṅ | sna daṅ | lce daṅ | lus daṅ | yid sbyoṅ daṅ | yan lag rnam par snaṅ ba daṅ | rnam par snaṅ ba’i ’od daṅ | ’od sṅon po daṅ | ’od ser po daṅ | dkar po daṅ | śel gyi kha dog daṅ | rin po che’i dra ba daṅ | rin po che thams cad yaṅ dag par bsdus pa (4) daṅ | miṅ de lta bu daṅ | miṅ de ma yin pa’i rin po che’i char rab tu phab ste | nor bu rin po che de dag gi miṅ ni bskal par yaṅ zad par sla ba ma yin no ||
Āhāracīvaravarṣa
Then the bodhisatva named Kālarāja addressed himself to the bodhisatva Gaganagañja:
“In this Saha universe (sahālokadhātu), son of good family, there are living beings suffering from poverty (daridra), lacking food or drink (anannapāna), and wearing ragged clothes; there are hungry ghosts (preta) tormented by hunger and thirst (kṣutpipāsā), covering themselves with their hairs, and subsisting on such as spittle, mucus, blood, and pus (kheṭasiṃhāṇarudhirapūya). In order to protect these living beings, please pour down the rain of food, drink, and clothing!”
Immediately after that, by the magical presence of the bodhisatva Gaganagañja, the rain of all kinds of delicious hard foods, soft foods (khādanīyabhojanīya), and soups poured down;
the rain of all kinds of tasty beverages poured down to the depth of a chariot’s axle (akṣamātrābhir dhārābhiḥ);
the rain of many hundred thousand colors of clothes, which are pleasant to touch like the thin and soft cloth (kācilindika), poured down.
Then, in this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu), all the wretched and poor (sarvakṛpaṇadaridra), and all hungry ghosts (sarvapreta) were satisfied.
de nas byaṅ chub sems dpa’ dus kyi rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so ||
(5) rigs kyi bu mi mjed kyi ’jig rten gyi khams ’di na sems can sdug bsṅal źiṅ dbul ba | zas daṅ skom med pa | gcer bu gos med pa | gos ral po gyon pa daṅ | yi dgas rnams bkres śiṅ skom pas yoṅs su zin pa | gcer bu raṅ gi skras yog pa | mchil ma daṅ (6) ṅar sna bas daṅ | khrag daṅ | rnag za ’dod pa de lta bu’i sems can de dag bskyab pa’i phyir zas daṅ | skom daṅ | gos kyi char khyod kyis phob śig |
de nas de ma thag tu byaṅ chub sems dpa’ nams mkha’ mdzod kyi byin gyi rlabs kyis bza’ ba daṅ | bca’ ba daṅ | myaṅ ba daṅ | bldag (7) ba sna tshogs kyi char rab tu phab ste |
ro brgya daṅ ldan pa’i khu ba daṅ | btuṅ ba thams cad kyi char gyi rgyun śiṅ rta’i srog śiṅ tsam gyi char mṅon par bab bo ||
gos kha dog du ma daṅ | kha dog tha dad pa daṅ | kha dog brgya stoṅ du ma daṅ | phra źiṅ ’jam pa ka tsa la na di ka ltar reg na bde ba’i (283a1) char rab tu phab ste |
de nas stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na bkren pa daṅ | dbul po thams cad daṅ | yi dags thams cad kun tshim par byas so ||
Amṛtavarṣa
Then the bodhisatva Vaidyarāja addressed himself to the bodhisatva Gaganagañja:
“Son of good family, there are patients (vyādhita) suffering from many diseases without nurse. For the sake of them, please pour down the rain of great medicine by which all the sick get free from sickness!”
Immediately after that, the rain of ambrosia (amṛtavarṣa) poured down from the open space (āntarīkṣa), and all the sick were free from all diseases.
de nas byaṅ chub sems dpa’ sman pa’i rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ (2) mdzod la ’di skad ces smras so ||
rigs kyi bu sems can na ba g-yog med pa nad du mas reg pa yod pa de dag gi don du sman chen po’i char gaṅ gis na ba de dag thams cad nad las yoṅs su thar bar ’gyur ba phob śig |
de nas de ma thag tu bar snaṅ las bdud rtsi’i sman gyi (3) char mṅon par rab tu phab ste | des nad thams cad las yoṅs su thar bar gyur to ||
Pāramitāvarṣa
Then the bodhisatva Apāyajaha addressed himself to the bodhisatva Gaganagañja:
“Son of good family, please pacify three evil existences (tryapāya).”
Immediately after that, a bright light shone from the open space (āntarīkṣa), and the inhabitants of hell (naraka), animals (tairyagyonika), and the inhabitants of Yāma’s world (yamalaukika), all those who were touched by the light were filled with happiness (sukha), and so all beings in the three evil existences were pacified.
Then, the rain of gifts, such as flowers (puṣpa), garlands (mālā), incenses (gandha), unguents (upalepana), aromatic powers (cūrṇa), religious robes (cīvara), parasols (chattra), banners (dhvaja), pennons (patākā), five kinds of musical instruments (vādita), songs, male servants (dāsa), female servants (dāsī), wives (bhāryā), boys (dāraka), girls (kanyā), female attendants (dāra), horses (aśva), elephants (hasti), chariots (ratha), foot-soldiers (patti), vehicles (vāha), houses (gṛha), villages (sagrāma), cities (nagara), towns (nigama), provinces (janapada), kingdoms (rāṣṭra), capitals (rājadhāni), gardens (udyāna), pavilions (kūṭāgāra), palaces (prāsāda), portals (toraṇa), windows (gavākṣa), half-moon shaped decorations on building (ardhacandra), thrones (mañca), palanquin (śivika), and chariots drawn by four cattle, sixteen cattle, and a thousand of good horses (aśvājāneya), poured down from the open space.
Thus the bodhisatva Gaganagañja sustained by the magical presence said to the whole congregation of bodhisatvas:
“Sons of good family, having received all these riches, give them all away, and fulfill the perfection of generosity (dānapāramitā)!”
Then the bodhisatva named Śīlālaṃkāra said this to the bodhisatva Gaganagañja:
“Son of good family, if the rain of the perfection of generosity (dānapāramitā) poured down by your magical power, why do you not pour down the rain of the perfection of morality (śīlapāramitā)?”
Immediately after his words, the buddhas and bodhisatvas in ten directions praised the adornments of the virtues of morality (śīlaguṇālaṃkāra), and the voice of praising the virtues of morality, as many expressions as there are, resonated in the open space (āntarīkṣa).
In the same way, the voices of [praising] the virtues of tolerance, vigour, meditation, and insight (kṣāntivīryadhyānaprajñā) [resonated in the open space.] As long as the buddhas and bodhisatvas in ten directions taught a hundred thousand ways into the dharma (dharmamukha) by means of syllables, explanations, and agreed terms (akṣaraniruktisaṃketa), all those voices of the dharma, which never increase or decrease and do not enter into any difference, resonated in the open space endlessly.
By the sound of the dharma, all living beings in this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) obtained this understanding,
and thus immeasurable and incalculable living beings became matured in the three vehicles (triyāna).
de nas byaṅ chub sems dpa’ ṅan soṅ spoṅ źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so ||
rigs kyi bu khyod kyis ṅan soṅ gsum źi bar gyis śig |
de nas (4) de ma thag tu bar snaṅ las ’od rab tu btaṅ ste | sems can dmyal ba pa daṅ | dud ’gro’i skye gnas pa daṅ | gśin rje’i ’jig rten pa’i sems can rnams ’od des reg pa de dag thams cad bde ba daṅ rab tu ldan par gyur te | ṅan soṅ gsum po thams cad rab tu źi (5) bar gyur te |
’di ltar sbyin pa yoṅs su gtoṅ ba la rab tu sbyor ba’i bar du me tog daṅ | phreṅ ba daṅ | spos daṅ | byug pa daṅ | phye ma daṅ | chos gos daṅ | gdugs daṅ | rgyal mtshan daṅ | ba dan la sogs pa daṅ | rol mo sna lṅa daṅ ldan pa daṅ | glu’i dbyaṅs daṅ | bran pho (6) daṅ | bran mo daṅ | chuṅ ma daṅ | khye’u daṅ | bu mo daṅ | slas daṅ | rta daṅ | bal glaṅ daṅ | śiṅ rta daṅ | dpuṅ bu chuṅ daṅ | bźon pa daṅ | khyim daṅ | groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | rgyal po’i pho braṅ ’khor daṅ | skyed mos tshal daṅ | yaṅ (7) tog daṅ | khaṅ pa brtsegs pa daṅ | khaṅ bzaṅs daṅ | rta babs daṅ | skar khuṅ daṅ | zla ba kham pa lta bu daṅ | khri daṅ | khyogs daṅ | glaṅ bźi pa daṅ | glaṅ bcu drug pa nas rta caṅ śes stoṅ gis draṅs pa daṅ ldan pa’i śiṅ rta’i bar gyi char bar snaṅ las mṅon par rab tu bab bo ||
de nas (283b1) byaṅ chub sems dpa’ nam mkha’ mdzod kyis de lta bur byin gyis brlabs nas byaṅ chub sems dpa’i tshogs maṅ po la smras pa |
rigs kyi bu dag ’di dag loṅ la byin cig | yoṅs su gtaṅ bar bgyis te | sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par gyis śig |
de nas byaṅ chub sems dpa’ (2) tshul khrims kyi rgyan ces bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so ||
rigs kyi bu khyod kyis sbyin pa’i pha rol tu phyin pa’i char ni phab na | da yaṅ tshul khrims kyi pha rol tu phyin pa’i char phob śig |
des tshig de skad ces smras ma thag tu phyogs bcu na saṅs (3) rgyas daṅ | byaṅ chub sems dpa’ rnams tshul khrims kyi yon tan gyi rgyan gyi bsṅags pa ji sñed brjod pa de sñed kyi tshul khrims kyi yon tan bsṅags pa’i sgra bar snaṅ las byuṅ ṅo ||
de bźin du bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab kyi yon tan gyi sgra yaṅ (4) ci tsam phyogs bcu na saṅs rgyas daṅ | byaṅ chub sems dpa’ rnams yi ge daṅ ṅes pa’i tshig daṅ brda dag gis chos kyi sgo brgya stoṅ ston pa’i chos kyi sgra de dag thams cad ma chad ma lhag khyad ma źugs par bar snaṅ las ma lus par yoṅs su rdzogs par byuṅ ṅo ||
chos kyi sgra des stoṅ (5) gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad go bar byas so ||
de nas tshad med graṅs med pa’i sems can theg pa gsum la yoṅs su smin par byas par gyur to ||
Dharmavarṣa no dharnavarṣa section
Then the bodhisatva named Samantāloka thought like this:
Does this magical arrangement (vyūha) of the bodhisatva Gaganagañja exist only in this world, or in other world-spheres as well?
The bodhisatva Gaganagañja, knowing telepathically the thought of the bodhisatva Samatāloka, said to him (atha gaganagañjo bodhisatvo bodhisatvasya samatālokasya cetasā cetaḥparivitarkam ājñāya bodhisatvaṃ samatālokam etad avocat):
“Son of good family, if you gain the divine sight (divyacakṣur) which is completely clear and pure, son of good family, you can look at whatever can be seen in the world-spheres of ten directions (daśadiglokadhātu).”
Then when the bodhisatva Samantāloka examined the world-spheres of ten directions by the divine sight, in immeasurable and incalculable Buddha-fields of the ten directions, just as the rain of all kinds of jewels poured down and all voices of the dharma resounded in this Sahā universe, just so in those Buddha-fields he saw that such phenomena occurred without increasing or decreasing, and without entering into any difference.
Then the bodhisatva Samantāloka, having been astonished (āścaryaprāpta), uttered a joyous utterance (udānam udānayati): “The accomplishment of the magical presence (adhiṣṭhāna) of the bodhisatva Gaganagañja’s vow (praṇidhāna) is inconceivable (acintya).
O Good man (satpuruṣa), please pure down a rain like this on all the buddha-fields (buddhakṣetra) immediately.”
Then, by the power of the Buddha (buddhānubhāva) and the magical presence of the bodhisatva Gaganagañja, the whole assembly saw the rain of jewels (ratnavarṣa) and the rain of the dharma (dharmavarṣa) pouring down on those buddha-fields.
By this miracle (prātihārya), the rain of jewels (ratnavarṣa) and the rain of the dharma (dharmavarṣa), performed by the bodhisatva Gaganagañja, immeasurable beings (gaṇanāsamatikrāntasatva) produced the thought of awakening (samyaksaṃbodhau cittāny utpāditāni).
de nas byaṅ chub sems dpa’ kun du snaṅ ba źes bya ba de ’di sñam du sems so ||
byaṅ chub sems dpa’ nam (6) mkha’ mdzod kyis bkod pa ’jig rten ’di ’ba’ źig na’am | ’jig rten gyi khams gźan dag na ’aṅ yod sñam pa daṅ |
de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ kun du snaṅ ba’i sems kyi kun du rtog pa sems kyis śes so || śes nas kyaṅ (7) byaṅ chub sems dpa’ kun du snaṅ ba la ’di skad ces smras so ||
rigs kyi bu khyod śin tu dri ma med ciṅ śin tu rnam par dag pa’i lha’i mig rñed na | rigs kyi bu khyod kyis phyogs bcu’i ’jig rten gyi khams rnams su ci mthoṅ ltos śig |
de nas byaṅ chub sems dpa’ kun du snaṅ bas lha’i mig gis phyogs (284a1) bcu’i ’jig rten gyi khams rnams su bltas na | des phyogs bcu’i saṅs rgyas kyi źiṅ graṅs med dpag tu med pa dag na ji ltar ’jig rten gyi khams ’dir rin po che thams cad kyi char rab phab pa daṅ | chos kyi sgra thams cad grags pa daṅ | de bźin du saṅs rgyas kyi (2) źiṅ de dag na yaṅ ma char ma lhag khyad ma źugs par ’di lta bu’i bya ba rnams rab tu ’byuṅ ba mthoṅ ṅo ||
de nas byaṅ chub sems dpa’ kun du snaṅ ba ṅo mtshar du gyur nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi smon lam gyi byin gyi rlabs grub pa de ni bsam gyis mi khyab ste |
(3) ga lar yaṅ cig car saṅs rgyas kyi źiṅ thams cad du skyes bu dam pas ’di ’dra ba’i char mṅon par rab tu phab po źes ched du brjod pa ’di ched du brjod do ||
de nas saṅs rgyas kyi mthu daṅ | byaṅ cub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis thams cad daṅ ldan pa’i (4) ’khor des gaṅ du rin po che’i char daṅ | chos kyi char rab tu ’bab pa’i saṅs rgyas kyi źiṅ de dag mthoṅ ṅo ||
yaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis rin po che’i char daṅ | chos kyi char gyi cho ’phrul ’di bstan pas bgraṅ ba las ’das pa’i sems can rnams byaṅ chub tu (5) sems skyes so ||
Nirmitapuruṣa
Then five hundred widows, having departed from the city of Rājagṛha and proceeded to the place where the bodhisatva Gaganagañja stayed, said this to him:
“If you fulfill the wishes of all living beings, O Good man (satpuruṣa), please return our husbands.”
Immediately after that, by the magical presence of the bodhisatva Gaganagañja, five hundred men resembling their deceased husbands in colors, distinguishing marks, and appearances (varṇanimittasaṃsthāna), having descended from the open space (gaganād avatīrya), settled down in front of the bodhisatva Gaganagañja.
Then the bodhisatva Gaganagañja said this to the women:
“Sisters (bhaginī), bring your respective husbands just as they were (yathābhūta).”
Then the women, having brought their respective husbands, being filled with rejoicing and happiness of mind, returned to their respective homes.
After that, by those magically created beings (nirmitāḥ puruṣāḥ), during seven days (saptāha), the women were brought to maturity, in the way that they attained the stage of not falling back (avaivartika) from the supreme and perfect awakening (anuttarasamyaksaṃbodhi).
Then the five hundred widows, having come to the bodhisatva Gaganagañja, uttered these verses:
de nas rgyal po’i khab nas bud med yugs sa mo lṅa brgya byuṅ nas byaṅ chub sems dpa’ nam mkha’ mdzod ga la ba der doṅ ste lhags nas | byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so ||
skyes bu dam pa khyod sems can thams (6) cad gyi ’dod pa rdzogs par mdzad na bdag cag la ’aṅ khyo stsol cig ||
de nas de ma thag tu byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis | bud med de dag gi sṅon gyi khyo’i kha dog daṅ mtshan ma daṅ dbyibs ci ’dra ba de lta bu’i skyes bu lṅa brgya nam mkha’ las babs (7) nas | byaṅ chub sems dpa’ nam mkha’ mdzod kyi mdun na ’khod do ||
de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bud med de dag la ’di skad ces smras so ||
sriṅ mo dag bdag bdag gi khyo ji lta ba bźin du khrid cig ||
de nas bud med de dag gis ji lta bur (284b1) raṅ raṅ gi khyo gaṅ yin pa khrid nas dga’ mgu raṅs śiṅ rab tu dga’ ste yid bde bskyes nas raṅ raṅ gi khyim du doṅ ṅo ||
de nas sprul ba’i skyes bu de dag gis źag bdun du bud med de dag ji ltar bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog pa de lta de ltar (2) smin par byas so ||
de nas yaṅ bud med lṅa brgya po de dag byaṅ chub sems dpa’ nam mkha’ mdzod kyi thad du lhags nas tshigs su bcad pa ’di skad ces smras so ||
119 The nature of the dharma (dharmasvabhāva) is empty (śūnya), just as an illusion (māyā), and we did not know the essence of the dharma (dharmalakṣaṇa) before. But you gave magically created husbands to us, thereby we were matured in the highest vehicle (agrayāna).
120 Since all these dharmas are magically created, they are already empty, without movement or activity. By fully understanding the uncontaminated knowledge (anāsravajñāna), from this time forth, we will never get into the power of vices (kleśavaśa).
121 We will produce the thought of the highest awakening (agrabodhicitta), and take care of all living beings. Just as you poured down the magnificent on living beings, we will pour down the rain of the highest dharma (agradharmavarṣa).
122 The Sage (muni), the highest leader (agranāyaka), predicted for them: “In the future, when you completed your practice, you will become supreme conquerors (jinendra), the well-gone ones (sugata) called Suvinīta.”
chos kyi raṅ bźin stoṅ pa sgyu ma ’dra || chos kyi mtshan ñid de ni sṅon ma ’tshal ||de phyir khyod kyis sprul pa’i (3) khyo stsal te || bdag cag theg pa ’i mchog la des smin bgyis ||
chos ’di thams cad yaṅ dag sprul pa ste || g-yo ba med ciṅ byed med sṅa nas stoṅ ||zag med ye śes bdag gis rab rtogs te || slan chad ñon moṅs dbaṅ du mi mchi’o ||
byaṅ (4) chub mchog gi sems ni bskyed par bgyi || sems can thams cad mgron du gñer bar bgyi ||sems can rgya chen khyod kyis phab pa bźin || bdag cag gis kyaṅ chos mchog char pa dbag ||
’dren mchog thub pas de dag luṅ bstan pa || khyed (5) cag ma ’oṅs dus na ’gyur ba ni ||spyad pa spyad nas rgyal ba’i dbaṅ po dag || śin tu dul źes bya ba’i bde gśegs ’gyur ||
Abhayadāna
At that time, there were five hundred men who were in danger of being killed [by robbers.] When they were led to their death, a voice resonated in open space: “You should do homage to the bodhisatva Gaganagañja, who provides fearlessness (abhaya) to the frightened, then you will be saved from death.”
Then all those, terrified with the fear of death, said together in one voice: “Homage to the bodhisatva, the great being Gaganagañja (namo gaganagañjāya bodhisatvāya mahāsatvāya)!”
In that very moment, five hundred men, having descended from the open space and arrived at that place, said this to robbers (vadhakapuruṣa):
“Why do you kill these poor men? Kill us, take our clothes and ornaments, and set them free.”
Then the robbers released the five hundred men to be killed because of vices caused by their greed, and killed the magically created men.
Then they, freed from the robbers, found their relief (āśvāsana) from the fear and terror (bhayabhīṭa) of being killed, went to the place where the bodhisatva Gaganagañja stayed, bowed down at the feet of the Buddha, joined the palms of their hands (añjali), bowed to the bodhisatva Gaganagañja, and said:
“We survived and found relief because of you, O Good man (satpuruṣa), please teach us the dharma which is the entrance into development for myself and others, because one can make progress in the dharma.”
The bodhisatva Gaganagañja said: “Sons of good family, you should conceive the incomparable complete awakening (utpādayata idānīm anuttarāyāṃ samyakṣaṃbodhau cittam), in this way, you can practice what is benefit for yourselves and for others (ātmahitaparahita).”
Thus addressed, they generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi), and offered a hundred thousand calico clothes (duṣya) to the bodhisatva Gaganagañja.
Then, saying “Friends, let us also offer this calico clothes to the Lord,” all those offered calico clothes for the body of the Lord.
Thereupon the Lord prophesied: “After incalculable aeons, when you achieved the way of the dharma which are wings of awakening (sarvabodhipakṣikadharmanaya), all of you will appear in this world as the tathāgatas called Abhayadāna.”
yaṅ de’i tshe na mi lṅa brgya gsad par chad de gsad du khrid pa las de dag gis bar snaṅ las sems can rnams byaṅ chub sems (6) dpa’ nam mkha’ mdzod ces bya ba gaṅ ’jigs pa’i sems can rnams la mi ’jigs pa sbyin pa źig yod kyis de la khyed cag phyag ’tshol cig daṅ gsad pa ’di las thar bar ’gyur ro źes sgra źig thos so ||
de nas de dag thams cad śi bas ’jigs (7) skrag pas sgra skad gcig tu byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la phyag ’tshal lo || źes tshig de skad ces smras so ||
tshig de skad ces smras ma thag tu skad cig de ñid la bar snaṅ las mi lṅa brgya babs te | der lhags (285a1) nas gśed ma’i mi de dag la ’di skad ces smras so ||
khyed cag gis mi dbul po ’di dag gsad de ci ruṅ | ṅed cag gi gos daṅ rgyan rnams khyer la ṅed cag gis srog chod de mi ’di dag khye śig ||
de dag chags pas ñon pa’i phyir gsad par chad pa’i mi lṅa brgya (2) po de dag btaṅ ste | sprul ba’i skyes bu de dag bsad do ||
de nas mi bsad pa las btaṅ ba de dag gsod pas ’jigs śiṅ skrag pa las dbugs ’byin pa rñed pas byaṅ chub sems dpa’ nam mkha’ mdzod ga la ba der doṅ ste lhags nas | bcom ldan ’das kyi źabs la (3) yaṅ mgo bos phyag ’tshal | byaṅ chub sems dpa’ nam mkha’ mdzod la yaṅ thal mo sbyar te phyag ’tshal nas ’di skad ces gsol to ||
skyes bu dam pa khyod kyis bdag cag gi srog daṅ dbugs ’byin pa rñed par bgyis na | bdag cag chos gaṅ la nan tan du bgyis bas bdag (4) la sman pa daṅ | gźan la sman pa la źugs par ’gyur ba’i chos bstan pa bdag cag la bstsal du gsol |
byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | rigs kyi bu khyed cag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyed cig daṅ | ’di ltar khyer rnams (5) bdag la phan pa daṅ | gźan la phan par źugs par ’gyur ro ||
de dag la de skad ces smras pa daṅ | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || de dag la byaṅ chub sems dpa’ nam mkha’ mdzod kyis brgya stoṅ ri ba’i ras bcos bu zuṅ cig byin te |
(6) grogs po dag ras bcos bu zuṅ ’di de bźin gśegs pa la gsol cig || de dag thams cad kyis ras bcos bu zuṅ de de bźin gśegs pa’i sku la mṅon par gsol te |
de dag thams cad bcom ldan ’das kyis bskal pa bgraṅ ba las ’das pa na | byaṅ chub kyi phyogs kyi (7) chos tshul yaṅ dag par bsgrubs nas mi ’jigs pa sbyin pa źes bya ba’i de bźin gśegs pa ’jig rten du ’byuṅ ṅo źes luṅ bstan to ||