At that time, the venerable Ānanda addressed himself to the Lord (atha khalu āyuṣman ānando bhagavantam etad avocat):
“It is a marvelous thing, Lord, just as the bodhisatva Gaganagañja manifests his body, just so he teaches us.”
The bodhisatva Gaganagañja said: “Venerable Ānanda, my body is manifested though, it is not manifested by myself.
Why is that? Because open space is my body, it is manifested.”
Ānanda said: “How then is your body manifested?”
Gaganagañja said: “This is because, even though the buddha’s work (buddhakṛtya) is done by the body, the true body (dharmakāya), which is not undefiled, is not brought about through the parts of personality, spheres or fields of perception (skandhadhātvāyatana), nor born of the inverted body (viparyayakāya), but obtained by the mental body (manaskāya). In this way, the bodhisatva’s body is manifested.”
Ānanda said: “Son of good family, are you manifesting all dharmas?”
Gaganagañja said: “Venerable Ānanda, one should not think of my body separated from the dharma, it is the dharma itself, and the dharma itself is my body, in this way I manifest my body.”
Ānanda said: “Son of good family, if you manifested your body, are you an Arhat?”
Gaganagañja said: “Having penetrated the entrance into the dharma which is free from impurity (araṇādharmamukhaprativedha), without desire (rāga), I do not have any aversion or bewilderment (dveṣamoha), thus I am an Arhat.”
Ānanda said: “Son of good family, if you are a Worthy One, when did you reach complete extinction (parinirvāṇa)?”
Gaganagañja said: “Venerable Ānanda, an Arhat does not reach extinction, and ordinary people (pṛthagjanā) are not Arhats who reach extinction.
Why is that? Because an Arhat gives up the concept of extinction (nirvāṇasaṃjñā).
Since ordinary people just produce the thought-constructions of extinction, to the extent that they made thought-constructions do they reach extinction.”
Ānanda said: “According to our interpretation of what you said, son of good family, you are not an Arhat, ordinary man (pṛthagjana), one who is undergoing training (śaikṣa), one who no longer needs training (aśaikṣa), isolated buddha, bodisatva, or tathāgata.”
Gaganagañja said: “Good, Ānanda, very good. Even though the bodhisatva, who is not an Arhat, ordinary man (pṛthagjana), one who is undergoing training (śaikṣa), one who no longer needs training (aśaikṣa), isolated buddha, bodisatva, or tathāgata, teaches every stage (sarvabhūmi), he is still not established in any place.”
When this teaching was declared, in order to protect the dharma, five hundred disciples, immediately offering dharma-robes to the bodhisatva Gaganagañja, said: “May all living beings attain eloquence such as this (sarvasatvā īdṛśasya pratibhānasya lābhino bhavantu)!”
Then, by the magical presence of the bodhisatva Gaganagañja, the dharma-robes disappeared into open space.
Then those monks, the Worthy Ones, said: “Son of good family, where did the dharma-robes go?”
Gaganagañja said: “They went into the treasury of open space.”
Then the Lord smiled (atha khalu bhagavān smitaṃ prādurakarot), and the venerable Ānanda asked the meaning of smiling: “O Lord, as the tathāgata does not smile for no reason, what is the reason for smiling?”
The Lord said: “Ānanda, the bodhisatva Gaganagañja received five hundred robes by those five hundred monks, put them into the treasury of open space, sprinkled on the world-sphere called Kāṣāyadhvaja. In this way he performed the buddha-activities (buddhakārya) in the buddha-field of the tathāgata Parvatarāja. Then the religious discourses given by the bodhisatva Gaganagañja arose from those dharma-robes in the buddha-field, and hundreds koṭis of bodhisatvas attained the tolerance [that all things are unborn (anutpattikadharmakṣānti)] by the teaching of the dharma.
Ānanda, you should see the sphere of supernatural power and knowledge (ṛddhijñānaviṣaya) of the bodhisatva in order to bring various living beings to maturity (anekaparyāyasatvaparipācana).
When this teaching was taught, the great rain of flowers, which have been never seen before, shining brilliantly like the radiant sun and moon (candrasūrya), poured down, and a voice resonated from those flowers: “Having heard this teaching of the bodhisatva Gaganagñja, those living beings with faith, being sealed with the irreversible seal (avaivartikamudrā), will be devoted themselves to the place of awakening (bodhimaṇḍa).”
Ānanda said: “O Lord, where are these flowers coming from?”
The Lord said: “Ānanda, the Brahmā Prabhāvyūha, who reigned over one hundred thousand world-spheres, sprinkled these flowers in order to worship (pūjākarmaṇa) the bodhisatva Gaganagañja.”
Ānanda said: “O Lord, we would like to see him.”
The Lord said: “Just wait a minute, Ānanda, you will see him soon.”
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爾時具壽阿難陀白佛言。
甚奇世尊。大虚空藏菩薩無礙辯才。乃能如是由自身證。能作斯説。
時大虚空藏菩薩語阿難陀言。大徳不應説言我自身證。
所以者何我身即虚空。以身虚空故。知一切法悉爲虚空。云何大徳言我身證。
阿難陀言。身若空者。汝以何身而作佛事。
虚空藏言。以法身故法身者無有遷變。蘊處界等不生不滅。非顛倒身得隨意現。意所成身而作佛事。
阿難陀言。大士汝證法身耶。
虚空藏言。大徳如我所解離法無身。我身即法法即我身。若法若身無有二相故言身證。
阿難陀言。大士若身證者汝得阿羅漢耶。
答言無所得故而得。所以者何。阿羅漢者。善能通達無諍法故。不染不恚亦不癡故。
復言大士若如是者。汝應究竟般涅槃耶。
虚空藏言。大徳阿羅漢者不般涅槃。
何以故知一切法究竟涅槃斷涅槃想。
但諸異生作是分別言我涅槃。乃至分別計有種種涅槃差別。
阿難陀言。大士如汝所説。菩薩非阿羅漢。非異生非學非無學。非辟支佛非菩薩非如來。
虚空藏言。善哉善哉具壽阿難陀。以非阿羅漢非異生非學非無學非辟支佛非菩薩非如來故。菩薩於一切處皆能示現。亦不住於一切位地。
説是法時。會中有五百阿羅漢。各各脱身所著上服。而以供養虚空藏菩薩。作如是言。願一切有情獲得辯才如虚空藏。
爾時大虚空藏菩薩。以加持力故。令其所奉上妙法衣。盡入虚空隱而不現。
彼等羅漢苾芻。問虚空藏菩薩言。大士如是等衣。爲何所在。
虚空藏言並入於我虚空庫藏
爾時世尊熙怡微笑。阿難陀白佛言。世尊何因縁故而現微笑。如來微笑非無因縁。唯願演説。
佛告阿難陀言。彼諸苾芻所奉衣服。以虚空藏菩薩威神力故。令衣盡入虚空。庫藏往彼袈裟幢世界山王如來所。而作佛事。虚空藏菩薩所説法音。於彼世界皆從袈裟之所流出。無量菩薩聞此法已。皆得無生法忍。
阿難陀當知菩薩神通智勝。以如是等種種言音。成就有情以是因縁故我笑耳。
説是法時忽於空中。雨無量日月光花。皆如火色昔所未見。花中出聲而作是言。若人聞此大虚空藏菩薩所説不退法印得生信解。必定當趣菩提道場
爾時訶難陀白佛言。世尊如是之花從何所來。
佛告阿難陀。有一梵王名光莊嚴。爲百千世界主。是彼梵天爲供養虚空藏菩薩故雨如是花。
阿難陀言。世尊我等咸願見彼梵王。
佛言且待須臾汝當自見
de nas bcom (6) ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to ||
bcom ldan ’das byaṅ chub sems dpa’ nam mkha’ mdzod ji ltar lus mṅon sum du gyur pa de bźin du ston pa ṅo mtshar to ||
byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | btsun pa kun dga’ bo kho bo’i (7) lus ni mṅon sum ste | lus kyi mṅon sum bdag ma yin no ||
de’i ci’i phyir źe na | nam mkha’ ni bdag gi lus te | de’i phyir kho bo’i lus ni mṅon sum mo ||
de ji ltar na lus mṅon sum yin źe na |
gaṅ gi phyir lus kyis saṅs rgyas kyi mdzad pa byed kyaṅ chos kyi sku lus kyaṅ mi ñams (306a1) la | phuṅ po daṅ | khams daṅ | skye mched kyis rab tu phye ba yaṅ ma yin | lus phyir ci log las byuṅ ba yaṅ ma yin te | yid kyi lus rab tu rñed do || de ltar na byaṅ chub sems dpa’ lus mṅon sum pa yin no ||
kun dga’ bos smras pa | rigs kyi bu khyod chos (2) thams cad mṅon sum pa yin nam |
smras pa | btsun pa kun dga’ bo kho bo’i lus ni chos las rnam par grol bar mi ’dod de | khob bo’i lus ñid chos so || chos ñid ni kho bo’i lus so || de bas na khob po’i lus mṅon sum mo ||
kun dga’ bos smras pa | rigs kyi bu khyod gal (3) te lus mṅon sum pa yin na | khyod ci dgra bcom pa’am |
smras pa | ñon moṅs pa med pa’i chos kyi sgo rtogs śiṅ | ’dod chags med la źe sdaṅ med ciṅ gti mug med pa’i phyir kho bo ni dgra bcom pa’o ||
smras pa | rigs kyi bu khyod gal te khyod dgra bcom pa yin na | ji srid (4) cig na yoṅs su mya ṅan las ’da’ |
smras pa | btsun pa kun dga’ bo dgra bcom pa ni yoṅs su mya ṅan las mi ’da’ ste | so so’i skye bo rnams yoṅs su mya ṅan las ’da’i dgra bcom pa ni ma yin no ||
de ci’i phyir źe na | dgra bcom pa ni mya ṅan las ’das pa’i ’du śes (5) spaṅs pa’o ||
so so’i skye bo rnams ni yoṅs su mya ṅan las ’da’o źes rnam par rtog ste | de dag ci tsam du rtog ciṅ rnam par rtog pa de tsam du yoṅs su mya ṅan las ’da’o ||
smras pa | rigs kyi bu bdag cag gis ji ltar khyod kyis smras pa’i don śes pa ltar na khyod ni dgra bcom (6) pa’aṅ ma yin | so so skye bo yaṅ ma yin | slob pa yaṅ ma yin | mi slob pa yaṅ ma yin | raṅ saṅs rgyas kyaṅ ma yin | byaṅ chub sems dpa’ yaṅ ma yin | de bźin gśegs pa yaṅ ma yin no ||
smra pa | btsun pa kun dga’ bo legs so legs so || gaṅ dgra bcom pa (7) yaṅ ma yin | so so’i skye bo yaṅ ma yin | slob pa yaṅ ma yin | mi slob pa yaṅ ma yin | raṅ saṅs rgyas kyaṅ ma yin | byaṅ chub sems dpa’ yaṅ ma yin | de bźin gśegs pa yaṅ ma yin pa de ni sa thams cad kyaṅ ston la gaṅ la yaṅ rab tu mi gnas so ||
bstan pa ’di bśad pa (306b1) na ñan thos lṅa brgya tsam gyis byaṅ chub sems dpa’ nam mkha’ mdzod la bla gos chos la dgab par gtoṅ te | tshig ’di skad du sems can thams cad kyaṅ ’di ’dra ba’i spobs pa rñed par gyur cig ces smras so ||
de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis chos (2) gos de dag nam mkha’i naṅ du soṅ ṅo ||
de nas dge sloṅ dgra bcom pa de dag gis ’di skad ces smras so || rigs kyi bu chos gos de dag gar soṅ
smras pa | nam mkha’i mdzod du soṅ ṅo ||
de’i tshe bcom ldan ’das ’dzum pa mdzad pa daṅ | tshe daṅ ldan pa kun dga’ bos bcom ldan (3) ’das la ’dzum pa mdzad pa de’i don źus pa | bcom ldan ’das de bźin gśegs pa ni don ma mchis par ’dzum pa mi mdzad na | ’dzum pa mdzad pa’i rgyu gaṅ lags | rkyen gaṅ lags |
bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo dge sloṅ lṅa brgya po de dag gis bla (4) gos lṅa brgya byaṅ chub sems dpa’ nam mkha’ mdzod la gtor te | byaṅ chub sems dpa’ nam mkha’ mdzod kyis nam mkha’i mdzod du bcug pa de dag ṅur smrig gi rgyal mtshan źes bya ba’i ’jig rten gyi khams su soṅ ste | bcom ldan ’das de bźin gśegs pa ri dbaṅ rgyal po’i saṅs (5) rgyas kyi źiṅ na saṅs rgyas kyi bya ba byed do || gaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis chos kyi gtam byas pa de saṅs rgyas kyi źiṅ der chos gos de dag las byuṅ ste | chos bstan pa des byaṅ chub sems dpa’ stoṅ phrag maṅ po źig bzod pa thob bo ||
kun dga’ bo rnam graṅs du (6) mas sems can rnams yoṅs su smin par byed par byaṅ chub sems dpa’ rnams kyi rdzu ’phrul daṅ ye śes kyi yul la ltos ||
bstan pa ’di bśad pa na me lta bu’i kha dog daṅ zla ba daṅ ñi ma ltar ’bar ba’i kha dog sṅon ma mthoṅ ma thos pa’i me tog rnams kyi char chen po mṅon par rab tu bab ste | (7) me tog de dag las gaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis bstan pa ’di thos nas mos par ’gyur ba’i sems can de dag ni phyir mi ldog pa’i phyag rgyas btab ciṅ byaṅ chub kyi sñiṅ po la gźol ba yin no źes de lta bu’i sgra byuṅ ṅo ||
kun dga’ bos gsol ba | bcom ldan ’das me (307a1) tog ’di dag ga las mchis |
bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo ’od bkod pa źes bya ba’i tshaṅs pa’i jig rten gyi khams stoṅ phrag brgya la dbaṅ pa źig yod de | tshaṅs pa des byaṅ chub sems dpa’ nam mkha’ mdzod la mchod pa bya ba’i phyir me tog ’di dag (2) gtor to ||
kun dga’ bos gsol pa | bcom ldan ’das bdag cag gis tshaṅs pa de lta’o ||
bka’ stsal pa | tshaṅs pa de de’u re mthoṅ gis cuṅ źig sdod cig |
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I. The Occasion