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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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If, Lord, the Tathāgata gives (pravārayatu) some advice (kathā) about the entrance into the analysis of the dharma (dharmaviniścaya) to me, I would ask a question.  Why is that (tat kasya hetoḥ)? The Lord, having obtained the knowledge of non-attachment (asaṅga), is skilled in knowing the excellent and not so excellent abilities in all living beings (sarvasatvavarāvarendriyajñānakuśala);  The Lord, having obtained the light, is free from the all darkness (sarvāndhakāravigata);  The Lord, having known the meaning (arthajña), is skilled in the knowledge of the division of words (padaprabhedajñāna);  The Lord, having known the proper time (kālajña), is always free of faulty prophecy (akṣūṇavyākaraṇa);  The Lord, having known the proper measure (mātrakāla), teaches religion accordingly to each individual (yathāpratyarhadharmadeśaka) of all living being;  The Lord, having played with (vikrīḍita) the supernormal knowledges (abhijñā), is skilled in the knowledge of ascertainment (viniścaya) of the base of magic (ṛddhipāda);  The Lord, having been endowed with the understanding of observation (vyavalokanabuddhimat), throughly shows (ādarśita) the mental behavior of all living beings (sarvasatvacittacarita) as he places it upon the palm of his hand (karatale);  Since the Lord has been elevated above (abhyudgata), nobody can look at the top of his head (anavalokitamūrdhatā);  The Lord, having been unsurpassed (anabhibhūta), became a hero in the great three-thousand thousands of worlds (trisāhasramahāsāhasralokadhātu);  The Lord, having awakened through his own power (svayaṃbhū), entered into the state of perfect awakening (abhisaṃbuddha) by himself (svayam) to the all moments of existence without a teacher (anācāryakam);  The Lord is the leader (nāyaka), and teaches the right way (samyagmārgadeśika) to those on bad ways (kumārgapratipanneṣu) without any leader (anāyaka);  The Lord, having become the king of doctors (vaidyarāja), establishes (pratiṣṭhāpayati) the way into the state without disease (vyādhi) or death (maraṇa) for [living beings] who are involved with this world (lokasanniveśa) covered with desire, defilement, and obstruction (āvaraṇa) from beginningless until endless time (anavarāgra);  The Lord, having had power and vitality (sthāmaparākrama), is skilled in the knowledge if what is proper and what is improper (sthānāsthānajñānakuśala), and has obtained the three knowledges (trividya);  The Lord has obtained intrepidities (vaiśāradya), extinguished contamination (āsravakṣaya), was perfectly awakened to (abhisaṃbuddha) sameness (samatā), is skilled in the knowledge of purification (vyavadāna) without affliction (asaṃkliṣṭa), and roars the best of lions’ roar (siṃharṣabhanādanādi) to all of the world including the gods;  The Lord, having been endowed with the eighteen special qualities of the Buddha (āveṇikabuddhadharmasamanvāgata), has the unattached knowledge (asaṅgajñāna) of the three times (trikāla);
The Lord, having purified his body, speech, and mind (kāyavakcittapariśuddhi), has neither error (skhalita) nor rough speech (ravita), and sees every concentration (samāpatti) and the knowledge of liberation (vimuktijñānadarśana);  The Lord, who lives with great friendliness (mahāmaitrī), has a mind without hostile intent (apratihata) and same thoughts towards all living beings (samacittatā sarvasatveṣu) because he is endowed with the [divine] sight (cakṣur) which is to see with the light of the same nature as empty space (gaganasama);  The Lord, who is established in great compassion (mahākaruṇā), is not shaken by good, evil, pain, or pleasure (sukṛtaduṣkṛtasukhaduḥkha) of living beings because he is endowed with the mind which is the entrance into the sameness (samatā);  The Lord, who is equal to all the buddhas (sarvabuddhasama), enters into the non-duality which is the knowing of the equality (dvayasamatājñānapraviṣṭa);  The Lord, who is without distinction (nirviśeṣa), practices (prayoga) sameness (samatā) of all living beings since he is purified (suviśuddha) just like empty space;  The Lord is free from desire, is satisfied with insight (prajñatṛpta), and free from gain, honor and fame (lābhasatkāraśloka);  The Lord is omniscient (sarvajña), and his mode of five eyes (pañcacakṣur) is purified (pariśuddhi) and sees everything;  I, having known that the Lord is endowed with such immeasurable virtues, religion, and knowledge of the tathāgata (apramāṇatathāgataguṇadharmajñāna), have a high regard for them, and wish to respectfully (sagaurava) ask you the entrance into the explaining of religion (dharmaprabhāvanapraveśa).  Living beings should practice the religion without pride (nirmāṇatā), and ask the Tathāgata for the sake of desire to realize the religion by the knowledge of omniscience (sarvajñajñānābhinirhāra).  This had been said, the Lord said this to the bodhisatva, the great being Gaganagañja (evam ukte bhagavān gaganagañjaṃ bodhisatvaṃ mahāsatvam etad avocat):  “Good, good (sādhu sādhu), son of good family (kulaputra). You asked so many Awakened Lords as numerous as the grains of sand in the river Gaṅgā (aṅgānadīvālikāsama) and attained the prophecy of awakening (vyākaraṇalābha). Son of good family, ask the Tathāgata whatever you may wish. I will satisfy your mind (cittam ārādhayiṣyāmi) by prophecy.”  Then the bodhisatva, the great being named Guṇarājaprabhāsa joined this assembly, was seated with them, , and said this to the bodhisatva, the great being Gaganagañja (atha khalu guṇarājaprabhāso nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo gaganagañjaṃ bodhisatvaṃ etad avocat).  “Son of good family, why do you wish to pose a question to the Tathāgata?” Then again, the bodhisatva, the great being Gaganagañja uttered these verses to that bodhisatva, the great being Guṇarājaprabhāsa. 
世尊。欲少所問。唯願聽許。若聽問者。爾乃敢問。所以者何。  世尊。有無量知見能知衆生諸根。有淳熟未淳熟者。  世尊明達去諸闇冥故。  世尊了義善説分別諸句義故。  世尊知時不過限故。世尊所記 不謬如説不錯故。  世尊知時隨諸衆生行説法故。  世尊善遊戲通達諸神足故。  世尊善觀。體衆生心行故。  世尊最無染於諸法中得自在故。    世尊自悟覺了諸法故。  世尊正御邪趣衆生。教令入正故。  世尊是大醫王。能令無始世界衆病永斷故。  世尊大力成就佛十力故。  世尊無畏成就四無畏故。  世尊無勝成就十八不共法故。  世尊大慈行救一切衆生心無礙故。  世尊大悲行知見無我。拔一切衆生苦故。  世尊大喜行於禪解脱定入定到彼岸故。  世尊大捨行斷一切憎愛。心如虚空故。  世尊得平等覺了諸佛法無礙故。世尊無憎愛心畢竟清淨毀譽不動故。世尊無悕望智慧滿足於利養讃歎無欲求故。  世尊一切知見一切佛行處到彼岸故。  我知見世尊有如是等無量無邊功徳成就。是故我欲於法門中少有所問。    虚空藏菩薩作是語已。爾時世尊告虚空藏菩薩言。  善男子。我當聽汝問隨汝欲問恣汝所問。吾當隨汝所問悦可爾心。  爾時功徳光明王菩薩問虚空藏菩薩言。  善男子。汝爲誰故欲問如來。即時虚空藏菩薩。以偈報功徳光明王菩薩言 
善哉世尊。我今欲問決定之義。唯願如來少賜方便。  何以故 世尊是無礙智者。善知一切有情諸根前後熟故。  世尊得光明者。離諸闇瞑故。  世尊知義者。善能分別諸句義故。  世尊知時者。不越時授記故。  世尊智宜者。於諸有情隨宜説法故。  世尊遊戲者。於諸神通得自在故。  世尊淨觀察者。了有情心行如掌中故。  世尊高大者無能見頂故。  世尊勇健者。三千界中無能陵屈故。  世尊自然者。無師證悟一切法故。  世尊導師者。於諸道中示正路故。  世尊大醫王者。以甘露藥能永除斷有情惑障纒蓋病故。  世尊持大力者。得於是處非處乃至三明故。  世尊大無畏者。於一切世間沙門婆羅門諸天魔梵之中。  世尊成就不共法者。獲得三世無礙智身口意清淨。三摩鉢底解脱知見等不共法故。  世尊住大慈者。以無礙慧於諸有情。平等觀察如虚空故。  世尊住大悲者。以平等慧於諸有情。善行惡行若苦若樂無所動故。  世尊住大喜者。行於禪定解脱到彼岸故。  世尊住大捨者。心無憎愛如虚空故。  世尊住平等者。入一切如來平等智故。世尊無希望者。智慧滿足遠名利故。  世尊一切智者。五眼清淨見一切法悉究竟故。 我知世尊成就如是無量無邊功徳。我等今者愛樂法故。  我知世尊成就如是無量無邊功徳。我等今者愛樂法故。於此法中欲小諮問。  令諸有情於平等法。方便出生一切智智  爾時佛告虚空藏菩薩摩訶薩言。  善哉善哉正士汝於殑伽河沙佛所。已得授記。我今聽汝隨有所問。當爲分別令得歡喜。  於是衆中有菩薩摩訶薩。名功徳王光明。問虚空藏菩薩言。  汝爲何故問於如來。時大虚空藏菩薩即以伽他而答之曰 
bcom ldan ’das gal te de bźin (4) gśegs pas bdag la skabs phye na chos rnam par ṅes pa la ’jug pa’i bka’ mchid chuṅ zad cig bdag źu’o ||  de ci’i slad du źe na | bcom ldan ’das ni mi chags pa’i ye śes can te sems can thams cad kyi dbaṅ po mchog daṅ mchog ma lags pa mkhyen pa ye śes la (5) mkhas pa |  bcom ldan ’das ni snaṅ ba brñes pa ste mun pa thams cad daṅ bral ba |  bcom ldan ’das ni don mkhyen pa ste tshig thams cad rab tu dbye ba’i ye śes la mkhas pa |  bcom ldan ’das ni dus mkhyen pa ste tshod las mi ’da’ źiṅ phyad par luṅ ston pa |  bcom (6) ldan ’das ni tshod mkhyen pa ste sems can thams cad la so so ci rigs par chos ston pa |  bcom ldan ’das ni rnam par rol pa ste mṅon par śes pa daṅ | rdzu ’phrul gyi rkaṅ pa rnam par ṅes pa’i ye śes la mkhas pa ||  bcom ldan ’das ni śin tu rnam par gzigs pa’i blo (7) daṅ ldan pa ste sems can thams cad kyi sems kyi spyod pa phyag mthil du ’jog par kun tu ston pa |  bcom ldan ’das ni mṅon par ’phags pa ste spyi gtsug bltar mi mthoṅ ba |  bcom ldan ’das ni zil gyis ma non pa ste stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na (250b1) dpa’ bo gcig po ||  bcom ldan ’das ni raṅ byuṅ ba ste slob dpon med par chos thams cad raṅ gis mṅon par rdzogs par saṅs rgyas pa |  bcom ldan ’das ni ’dren pa ste ’dren pa med pa daṅ lam ṅan par źugs pa rnams la yaṅ dag pa’i lam ston pa |  bcom ldan ’das ni sman (2) pa’i rgyal po ste thog ma daṅ tha ma ma mchis pa’i ’dod pa daṅ | ñon moṅs pa daṅ | kun tu bsgribs pa daṅ | śin tu bsgribs pa daṅ | kun nas ldaṅ bas bsgribs pa’i ’jig rten gnas pa rnams nad ma mchis pa ’chi ba ma mchis pa’i gnas kyi lam la rab tu ’god pa  bcom (3) ldan ’das ni stobs daṅ drag śul ’chaṅ ba ste gnas daṅ gnas ma yin pa mkhyen pa la mkhas śiṅ gsum rig pa’i rig pa brñes pa |  bcom ldan ’das ni mi ’jigs pa chen po brñes pa ste zag pa zad ciṅ mñam pa ñid mṅon par rdzogs par saṅs rgyas te kun nas ñon moṅs pa (4) med pa daṅ rnam par byaṅ ba mkhyen pa la mkhas pa | lha daṅ bcas pa’i ’jig rten gyi mdun du khyu mchog seṅ ge’i sgra sgrogs pa |  bcom ldan ’das ni saṅs rgyas kyi chos ma ’dres pa daṅ ldan pa ste dus gsum la thogs pa med pa’i ye śes can bcom ldan ’das ni sku daṅ gsuṅ (5) daṅ thugs yoṅs su dag pa ste ’khrul pa daṅ ca co mi mṅa’ ba | sñoms par ’jug pa thams cad daṅ rnam par grol ba’i ye śes gzigs pa |  bcom ldan ’das ni byams pa chen po la gnas pa ste źe ’gras pa med pa’i blo daṅ ldan pa | sems can thams cad la sems (6) sñoms pa | nams mkha’ daṅ mtshuṅs pa’i ’od zer gyis gzigs pa’i spyan daṅ ldan pa |  bcom ldan ’das ni thugs rje chen po la gnas pa ste legs par byas ba daṅ | ñes par byas pa daṅ | bde ba daṅ sdug bsṅal bas mi bskyod pa | sems can thams cad la mñam (7) par ’jug pa’i blo daṅ ldan pa |  bcom ldan ’das ni saṅs rgyas thams cad daṅ mñam pa ste mñam pa’i ye śes gñis su med pa la źugs pa |  bcom ldan ’das ni bye brag med pa ste nam mkha’ lta bur śin tu rnam par dag ciṅ sems can thams cad la mñam par sbyor (251a) (251a1) ba |  bcom ldan ’das ni ’dod pa med pa ste śes rab kyis ṅoms pa | rñed pa daṅ bkur sti daṅ | tshigs su bcad pa daṅ bral ba ||  bcom ldan ’das ni thams cad mkhyen ciṅ thams cad gzigs pa spyan lṅa’i tshul yoṅs su dag pa’o ||  bcom ldan ’das de ltar de (2) bźin gśegs pa yon tan daṅ chos daṅ ye śes tshad ma mchis pa daṅ ldan par bdag gis rig nas chos rab tu brjod pa’i sgo yoṅs su źu bar ’tshal te gus pa daṅ bcas śiṅ chos la gces spras su bgyi ba daṅ ldan pa ste ||  ṅa rgyal ma mchis śiṅ sems can thams cad chos la (3) sbyor ba | thams cad mkhyen pa’i ye śes kyis mṅon par bsgrub pas chos ’tshal ba’i slad du de bźin gśegs pa la yoṅs su źu’o ||  de skad ces gsol ba daṅ | bcom ldan ’das kyis byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la ’di skad ces bka’ (4) stsal to ||  legs so legs so || skyes bu dam pa ji ltar khyod gaṅ gā’i kluṅ gi bye ma sñed kyi saṅs rgyas bcom ldan ’das rnams la dris pa rnams luṅ bstan pa thob pa rigs kyi bu khyod ci daṅ ci ’dod pa de bźin gśegs pa la dris śig daṅ dris pa de daṅ de ñid luṅ bstan pas ṅas (5) khyod kyi sems raṅs par bya’o ||  de nas byaṅ chub sems dpa’ sems dpa’ chen po yon tan gyi rgyal po rab tu snaṅ ba źes bya ba ’khor der ’dus par gyur te || ’dug pa des byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la di skad ces smras so ||  ci źig gi phyir (6) rigs kyi bu khyod de bźin gśegs pa la źu bar ’dod | de nas byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod kyis byaṅ chub sems dpa’ sems dpa’ chen po yon tan gyi rgyal po rab tu snaṅ ba la tshigs su bcad pa slar smras pa | 
 
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