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Gaganagañjaparipṛcchā

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š č ǰ γ    
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    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
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 || 
 
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Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
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