Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

1. Dāna Son of good family, the generosity of the bodhisatva becomes like the expanse of the sky when he is endowed with the four qualities. What are those four? (caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dānaṃ gaganasamaṃ bhavati | katame catvāraḥ)

善男子。菩薩成就四法。行檀波羅蜜與虚空等。何謂爲四。善男子。

善男子菩薩成就四法。修行布施波羅蜜多猶若虚空。云何爲四。

rigs kyi bu chos bźi daṅ (3) ldan na byaṅ chub sems dpa’ sbyin pa nam mkha’ dag mtshuṅs pa yin te | bźi gaṅ źe na |

a) Namely, entering into the purity of all beings through the self-purification (sarvasatvaviśuddhipraveśa ātmaviśuddhyā); b) entering into the purity of generosity with the purity of living beings (dānaviśuddhipraveśaḥ sarvasatvaviśuddhyā); c) entering into the purity of transformation by purification of generosity (pariṇāmanaviśuddhipraveśo dānaviśuddhyā); d) entering into the purity of awakening through the purification of transformation (bodhiviśuddhipravesaḥ pariṇāmanaviśuddhyā). When he is endowed with those four dharmas, son of good family, the generosity of the bodhisatvas becomes like the expanse of the sky (tair caturbhir dharmaiḥ kulaputra samanvāgatasya bodhisatvasya dānaṃ gaganasamaṃ bhavati).

若菩薩於一切處。無障礙不分別。行檀波羅蜜。以我淨故於施亦淨。以施淨故於願亦淨。以願淨故於菩提亦淨。以菩提淨故於一切法亦淨。善男子。是爲菩薩成就四法。行檀波羅蜜與虚空等。

所謂以我清淨故有情清淨。以有情清淨故施即清淨。以施清淨故迴向清淨。以迴向清淨故菩提清淨。善男子是爲菩薩成就四法。修行布施波羅蜜多猶若虚空。

’di lta ste bdag rnam par dag pas sems can rnam par dag pa la ’jug pa daṅ | sems can rnam par dag pas sbyin pa rnam par dag pa la ’jug pa daṅ | sbyin pa rnam par (4) dag pas bsṅo ba rnam par dag pa la ’jug pa daṅ | bsṅo ba rnam par dag pas byaṅ chub rnam par dag pa la ’jug pa ste | rigs kyi bu chos bźi po de dag daṅ ldan na byaṅ chub sems dpa’ sbyin pa nam mkha’ daṅ mtshuṅs pa yin no ||

Then [the bodhisatva] gives a gift by means of the eight purities. What are those eight? (sa aṣṭaviśuddhidvāreṇa tad dānaṃ dadāti). To wit, a) he gives a gift as purified of any conception of self (yad utāhaṃkāraviśuddhaṃ tad dānaṃ dadāti);

The following quotation is from the Śikṣāsamuccaya and its Tibetan and Chinese versions: Ggn(D) 253a5-b7; Śikṣ MS 118a3-118b1; Bendall's edition 270,9-271,3; ŚikṣTib(D) 149a2-149b4; ŚikṣChi(T.1636) 127a25-b10.

ŚikṣMS: uktaṃ hy āryagaganagañjasūtre | yad utāhaṃkāraviśuddhan tad dānan dadāti |
ŚikṣB: uktaṃ hy āryagaganagañjasūtre | yad utāhaṃkāraviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: ’phags pa nam mkha’i mdzod kyi mdo las gsuṅs pa | ’di lta ste | ṅar ’dzin pa rnam par dag par sbyin pa de sbyin no ||
ŚikṣChi: 如虚空藏經云。所謂我清淨施。 b) he gives a gift as purified of any conception of mine (mamakāraviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: ‹mamakāraviśuddhan tad dānan dadāti |›¹
ŚikṣB: mamakāraviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: ṅa yir ’dzin pa rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 我所清淨施。 c) he gives a gift with a purified cause (hetuviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: hetuviśuddhaṃ (4) tad dānan dadāti |
ŚikṣB: hetuviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: rgyu rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 因清淨施。 d) he gives a gift purified of views (dṛṣṭiviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: dṛṣṭiviśuddhan tad dānan dadāti |
ŚikṣB: dṛṣṭiviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: lta ba rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 見清淨施。 e) he gives a gift purified of distinguishing marks (nimittaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: nimittaviśuddhan tad dānan dadāti |
ŚikṣB: nimittaviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: mtshan ma rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 相清淨施。 f) he gives a gift purified of making difference [between receivers] (nānātvaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: nānātvaviśuddhan tad dānan dadāti |
ŚikṣB: nānātvaviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: tha dad pa rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 種種性清淨施。 g) he gives a gift in the purity of non-expectation of reward (vipākāpratikāṅkṣaṇāviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: vipākāpratikāṃkṣaṇāviśuddhan tad dānan dadāti |
ŚikṣB: vipākapratikāṅkṣaṇāviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: rnam par smin pa la mi re ba rnam par dag par sbyin pa de sbyin |
ŚikṣChi: 刹那果報清淨施。 h) he gives a gift in the purity of the sky-like mind (yathā gaganasamaviśuddhaṃ tad dānaṃ dadāti);

ŚikṣMS: yathā gaganasamaviśuddhan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ samaviśuddhaṃ tad dānaṃ dadāti ||
ŚikṣTib: nam mkha’ daṅ mtśuṅs pa’i sems rnam par dag par sbyin pa de sbyin no ||
ŚikṣChi: 乃至譬如虚空無有邊際。 He gives a gift by means of those eight ways of purity (sa aṣṭaviśuddhidvāreṇa tad dānaṃ dadāti).

ŚikṣMS: pe |
ŚikṣB: pe |
ŚikṣTib: rnam par dag pa brgyad po ’di dag gi sgo nas sbyin pa de sbyin no ||
ŚikṣChi: 菩薩行施亦復如是。

1. added in below

善男子。若菩薩成就八法能淨檀波羅蜜。何等爲八。離我能施。離爲我施。離愛結施。離無明見施。離彼我菩提相施。離種種想施。離悕望報施離慳嫉施。其心平等如虚空。是爲菩薩成就八法能淨檀波羅蜜。離此八法是謂淨施。

復次若菩薩成就八法。能淨修行布施波羅蜜多。云何爲八。所謂我清淨施。我所清淨施。因清淨施。見清淨施。相清淨施。異相清淨施。不望果報清淨施。心平等如虚空清淨施。是爲菩薩成就八法。能淨修行布施波羅蜜多。

des rnam par dag pa brgyad kyi sgo (5) nas sbyin pa de sbyin te | brgyad gaṅ źe na | ’di lta ste | ṅar ’dzin pa rnam par dag par sbyin pa de sbyin | ṅa yir ’dzin pa rnam par dag par sbyin pa de sbyin | rgyu rnam par dag par sbyin pa de sbyin | lta ba rnam par dag par sbyin pa de sbyin | mtshan ma rnam par dag par (6) sbyin pa de sbyin | tha dad pa rnam par dag par sbyin pa de sbyin || rnam par smin pa la mi re ba rnam par dag par sbyin pa de sbyin || nam mkha’ daṅ mtshuṅs pa’i sems rnam par dag par sbyin pa de sbyin te | de rnam par dag pa brgyad po ’di dag gi sgo nas sbyin pa de sbyin no ||

Just as the sky is unlimited, in the same way, [the bodhisatva] gives a gift making his mind endless (yathā gaganam aparyantam evam aparyantīkṛtena cittena tad dānaṃ dadāti).

ŚikṣMS: yathā (5) gaganam aparyantam evam aparyantīkṛtena cittena tad dānan dadāti |
ŚikṣB: yathā gaganam aparyantam evam aparyantīkṛtena cittena taddānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ mtha’ med pa bźin du sems can mtha’ med par byas te sbyin pa de sbyin |
ŚikṣChi: No Chinese Just as the sky is extensive and without obstacle, in the same way, [the bodhisatva] gives a gift as the transformation for awakening (yathā gaganaṃ vistīrṇam anāvaraṇam evaṃ bodhipariṇāmitaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ vistīrṇam anāvaraṇam evam bodhipariṇāmitaṃ tad dānan dadāti |
ŚikṣB: yathā gaganaṃ vistīrṇam anāvaraṇam evaṃ bodhipariṇāmitaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ rgya che źiṅ sgrib pa med pa de bźin du byaṅ chub tu bsṅos te sbyin pa de sbyin |
ŚikṣChi: 譬如虚空寛廣無礙。菩薩行施廣大回向亦復如是。 Just as there is no material in the sky, thus, [the bodhisatva] gives a gift not being dependent on any material (yathā gaganam arūpi evaṃ sarvarūpāniśritaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganam arūpi evaṃ sarvvarūpāniśritaṃ tad dānan dadāti |
ŚikṣB: yathā gaganam arūpi evaṃ sarvarūpāniśritaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la gzugs med pa de bźin du gzugs thams cad la mi gnas par sbyin pa de sbyin |
ŚikṣChi: 譬如虚空無有色相。菩薩如是画像離色行施亦復如是。 Just as there is no subject feeling in the sky, thus, [the bodhisatva] gives a gift being free from all subject feelings (yathā gaganam avedayitṛ evaṃ sarvaveditapratiprasrabdhaṃ dānaṃ dadāti).

ŚikṣMS: (6) yathā gaganam avedayitṛ evaṃ sarvvaveditapratiprasrabdhaṃ dānan dadāti |
ŚikṣB: yathā gaganam avedayitṛ evaṃ sarvaveditapratiprastrabdhaṃ dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la tshor ba med pa de bźin du tshor ba thams cad daṅ bral bar sbyin pa de sbyin |
ŚikṣChi: 譬如虚空無想無作無表無相。菩薩行施亦復如是。 Just as there is no concept in the sky, in the same way, [the bodhisatva] gives a gift being free from knots of all concepts (evam asaṃjñi asaṃskṛtam avijñaptilakṣaṇam evam apratijñānaṃ tad dānaṃ dadāti).

ŚikṣMS: evam asaṃjñi asaṃskṛtam avijñāptilakṣaṇam evam apratijñānan tad dānaṃ dadāti |
ŚikṣB: evam asaṃjñi asaṃskṛtam avijñaptilakṣaṇam evam apratijñānaṃ taddānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ la ’du śes med pa de bźin du ’du śes thams cad kyi mdud pa med par sbyin pa de sbyin |
ŚikṣChi: . Just as the sky is unconditioned, the same way, [the bodhisatva] gives a gift without conditions (yathā gaganam anabhisaṃskṛtam evam asaṃskṛtaṃ dānaṃ dadāti).

ŚikṣMS: See two records above.
ŚikṣB: See two records above.
ŚikṣTib: ji ltar nam mkha’ ’dus ma byas pa de bźin du ’dus byas thams cad med par sbyin pa de sbyin |
ŚikṣChi: See two records above. Just as the sky is beyond ideation, the same way, [the bodhisatva] gives a gift with no basis in consciousness (yathā gaganam avijñaptim evaṃ vijñānāniśrayaṃ dānaṃ dadāti).

ŚikṣMS: See three records above.
ŚikṣB: See three records above.
ŚikṣTib: ji ltar nam mkha’ mtshan ñid rnam par rig pa med pa de bźin du rnam par śes pa la mi gnas par sbyin pa de sbyin |
ŚikṣChi: See three records above. Just as the sky is spread on all Buddha-fields, the same way, [the bodhisatva] gives a gift in order to pervade all living beings with friendliness (yathā gaganaṃ sarvabuddhakṣetraspharaṇam evaṃ sarvasatvamaitrīspharaṇaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sarvvabuddhakṣetraspharaṇam evaṃ sarvvasatvamai(7)trīspharaṇan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sarvabuddhakṣetraspharaṇam evaṃ sarvasatvamaitrīspharaṇaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ saṅs rgyas kyi źiṅ thams cad la khyab pa de bźin du sems can thams cad la byams pas khyab par sbyin pa de sbyin |
ŚikṣChi: 譬如虚空遍諸佛刹。菩薩大慈縁諸有情廣大行施亦復如是。 Just as the sky is imperishable, in the same way, [the bodhisatva] imperishably transforms [the giving] into the imperishability of the succession of the three jewels when he gives a gift (yathā gaganaṃ akṣayaṃ evaṃ triratnavaṃsākṣayatāpariṇāmanayaṃ tad dānaṃ dadāti).

ŚikṣMS: pe |
ŚikṣB: pe |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as there is no darkness in the sky, in the same way, [the bodhisatva] gives a gift without the darkness of all afflictions (yathā nāsti gagane andhakāras evaṃ sarvakleśānandhakāraṃ tad dānaṃ dadāti).

ŚikṣMS:
ŚikṣB:
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as the sky is always radiant, in the same way, [the bodhisatva] gives a gift with a mind originally pure (yathā gaganaṃ sadāprakāśam evaṃ cittaprakṛtiviśuddhaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sadāprakāśam evan cittaprakṛtiviśuddhan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sadāprakāśam evaṃ cittaprakṛtiviśuddhaṃ tad dānaṃ dadāti |
ŚikṣTib: No Tibetan
ŚikṣChi: No Chinese Just as the sky opens up a possibility for all living beings, in the same way, [the bodhisatva] gives a gift to nourish all living beings (yathā gaganaṃ sarvasatvāvakāśam evaṃ sarvasatvopajīvyaṃ tad dānaṃ dadāti).

ŚikṣMS: yathā gaganaṃ sarvvasatvavakāśaṃ evaṃ sarvvasatvopajīvyan tad dānan dadāti |
ŚikṣB: yathā gaganaṃ sarvasatvāvakāśam evaṃ sarvasatvopajīvyaṃ tad dānaṃ dadāti |
ŚikṣTib: ji ltar nam mkha’ sems can thams cad kyi go skabs ’byed pa de bźin du sems can thams cad ñe bar ’tsho bar sbyin pa de sbyin |
ŚikṣChi: 譬如虚空含容一切。菩薩行施攝諸有情亦復如是。 Just as the sky is without a concept of “mine”, in the same way, [the bodhisatva] gives a gift free from all [selfish] mental efforts toward all living beings (yathā gaganaṃ amamam evaṃ sarvasatveṣu sarvamanasikāravigataṃ tad dānaṃ dadāti).

ŚikṣMS:
ŚikṣB:
ŚikṣTib: ji ltar nam mkha’ la ṅa’i ba med pa de bźin du sems can thams cad yid la byed pa thams cad daṅ bral bar sbyin pa de sbyin |
ŚikṣChi: No Chinese Just as a magical apparition gives a gift to [another] magical apparition without conceptualization and effort, in the same way, the bodhisatva gives a pure gift as having the essence characterised by illusion, because it is free from the duality of thoughts, mind and consciousness and the hope for any recompense concerning any dharma (yāvad yathā nirmito nirmitāya dadāti nirvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvadharmaniḥpratikāṅkṣī | evaṃ dvayavigamatayā māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānaṃ dadāti).

ŚikṣMS: yāvad yathā nirmito nirmitāya dadāti ni(8)rvvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvvadharmaniḥpratikāṃkṣī | evaṃ dvayavigamatayā² māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānan dadāti |
ŚikṣB: yāvad yathā nirmito nirmitāya dadāti nirvikalpo ’nābhogaḥ | cittamanovijñānavigataḥ sarvadharmaniḥpratikāṅkṣī | evaṃ dvayavigamatayā māyālakṣaṇasvabhāvaviśuddhaṃ bodhisatvas tad dānaṃ dadāti |
ŚikṣTib: ji ltar sprul pas (149b1) sprul pa la sbyin pa sbyin pa lta bur rnam par mi rtog ciṅ lhun gyis grub ste sems daṅ yid daṅ rnam par śes pa daṅ bral źiṅ chos thams cad la re ba med pa de ltar rnam par śes pa daṅ bral ba’i phyir sgyu ma’i mtshan ñid kyi ṅo bo ñid rnam par dag par byaṅ chub sems dpas sbyin pa de sbyin te |
ŚikṣChi: 乃至如變化人施變化者。無有受用亦無分別。意達諸法無所希求。離我我所自性清淨。 Son of good family, [the bodhisatva] who gives a gift in such a way, completely gives up the vices of all living beings by insight and knowledge, but he does not abandon any living being by the knowledge of expedient means (yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvasartvakleśaparityāgaḥ | upāyajñānena ca satvāparityāgaḥ).

ŚikṣMS: yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvvasatva(118b)kleśaparityāgaḥ | upāyajñānena ca satvāparityāgaḥ |
ŚikṣB: yasyedṛśo dānaparityāgaḥ prajñājñānena ca sarvasartvakleśaparityāgaḥ upāyajñānena ca satvāparityāgaḥ |
ŚikṣTib: rigs kyi bu gaṅ de lta bur sbyin pa yoṅs su gtoṅ ba de ni | śes rab kyi ye śes kyis ni sems can thams cad kyi ñon moṅs pa yoṅs su ’dor źiṅ thabs kyi ye śes kyis ni sems can thams cad mi gtoṅ ba ste |
ŚikṣChi: 以勝智慧斷諸煩惱。以方便智不捨有情。 In a such a way, son of good family, the generosity of a bodhisatva with a mind set on giving up becomes like the expanse of the sky (evaṃ tyāgacittaḥ kulaputra bodhisattvo gaganasamadāno bhavati).

ŚikṣMS: evaṃ tyāgacittaḥ kulaputra bodhisatvo gaganasamadāno bhavati |
ŚikṣB: evaṃ tyāgacittaḥ kulaputra bodhisattvo gaganasamadāno bhavati ||
ŚikṣTib: rigs kyi bu de lta bur gtoṅ ba’i sems ni byaṅ chub sems dpas sbyin pa nam mkha’ daṅ mtshuṅs pa yin no źes gsuṅs so ||
ŚikṣChi: 是爲菩薩修行布施波羅蜜多猶若虚空。

2. vijñāna- instead of dvaya- in TibŚikṣ

喩如虚空無所不至。喩如虚空非色叵見。菩薩所行諸施不依於色。亦復如是。喩如虚空不受苦樂。菩薩所行諸施離一切受。亦復如是。喩如虚空無有相智。菩薩所行諸施離諸想結。亦復如是。喩如虚空是無爲相。菩薩所行諸施無爲無作。亦復如是。喩如虚空虚假無相。菩薩所行諸施不依識想。亦復如是。喩如虚空増益一切衆生。菩薩所行諸施利益衆生。亦復如是。喩如虚空不可窮盡。菩薩所行諸施。於生死中無有窮盡。亦復如是。善男子。喩如化人給施化人。無有分別無所戲論不求果報。菩薩亦復如是。如化人相去。離二邊而行諸施。不分別戲論悕望果報。善男子。菩薩以智慧捨一切結使。以方便智不捨一切衆生。是爲菩薩行檀波羅蜜與虚空等。

善男子。譬如虚空無有邊際。菩薩無限行施亦復如是。譬如虚空寛廣無礙。菩薩迴向行施亦復如是。誓如虚空無色。菩薩離色行施亦復如是。譬如虚空無有受者。菩薩離受行施亦復如是。譬如虚空無所染著。菩薩遠離染著行施亦復如是。譬如虚空無所爲作。菩薩遠離有爲行施亦復如是。譬如虚空無有識想。菩薩離於識想行施亦復如是。譬如虚空遍諸佛刹。菩薩大慈行施遍縁恒沙諸佛國土一切有情亦復如是。譬如虚空無有窮盡。菩薩不斷三寶種迴向行施亦復如是。譬如虚空無有暗瞑。菩薩行施離煩惱暗亦復如是。譬如虚空無相顯現。菩薩行施心體清淨亦復如是。譬如虚空含容一切。菩薩行施普攝有情亦復如是。又如變化人施變化者。無心分別不希其報。菩薩行施亦復如是。皆如幻化遠離能所不希果報。善男子菩薩行施以勝智慧捨諸煩惱。以方便智不捨有情。是爲菩薩修行布施波羅蜜多猶若虚空。

(7) ji ltar nam mkha’ mtha’ med pa de bźin du sems mtha’ med par byas te sbyin pa de sbyin | ji ltar nam mkha’ rgya che źiṅ bsgribs pa med pa de bźin du byaṅ chub tu bsṅos te sbyin pa de sbyin | ji ltar nam mkha’ la gzugs med pa de bźin du gzugs thams cad la mi gnas (253b1) par sbyin pa de sbyin | ji ltar nam mkha’ la tshor ba med pa de bźin du tshor ba thams cad daṅ bral bar sbyin pa de sbyin || ji ltar nam mkha’ la ’du śes med pa de bźin du ’du śes thams cad kyi mdud pa med par sbyin pa de sbyin | ji ltar nam mkha’ ’dus ma byas pa de bźin (2) du ’dus byas thams cad med par sbyin pa de sbyin | ji ltar nam mkha’ mtshan ñid rnam par rig pa med pa de bzin du rnam par śes pa mi gnas par sbyin pa de sbyin | ji ltar nam mkha’ saṅs rgyas kyi źiṅ thams cad la khyab pa de bźin du sems can thams cad la byams (3) pas khyab par sbyin pa de sbyin | ji ltar nam mkha’ mi zad pa de bźin du dkon mchog gsum gyi rigs mi zad par bsṅo źiṅ sbyin pa de sbyin | ji ltar nam mkha’ la mun pa med pa de bźin du ñon moṅs pa thams cad kyi mun pa med par sbyin pa de sbyin | ji ltar nam mkha’ rtag par rab (4) tu snaṅ ba de bźin du sems kyi raṅ bźin yoṅs su dag par sbyin pa de sbyin | ji ltar nam mkha’ sems can thams cad kyi go skabs ’byed pa de bźin du sems can thams cad ñe bar ’tsho bar sbyin pa de sbyin | ji ltar nam mkha’ la ṅa’i ba med pa de bźin du sems can thams cad yid la byed pa (5) thams cad daṅ bral bar sbyin pa de sbyin | ji ltar sprul pas sprul pa la sbyin pa de sbyin pa lta bur rnam par mi rtog ciṅ lhun gyis grub ste | sems daṅ yid daṅ rnam par ses pa daṅ bral źiṅ chos thams cad la re ba med pa de ltar gñis daṅ ’bral ba’i phyir sgyu ma’i mtshan ñid kyi ṅo bo ñid rnam (6) par dag par byaṅ chub sems dpas sbyin pa de sbyin te | rigs kyi bu gaṅ de lta bur sbyin pa yoṅs su gtoṅ ba de ni śes rab kyi ye śes kyis ni sems can thams cad kyi ñon moṅs pa thams cad yoṅs su ’dor źiṅ thabs kyi ye śes kyis ni sems can thams cad mi gtoṅ ba ste | (7) rigs kyi bu de lta bur gtoṅ ba’i sems ni byaṅ chub sems dpa’ sbyin pa nam mkha’ daṅ mtshuṅs pa yin no ||

Then the bodhisatva, the great being named Pradīpapāṇi came and sat down in this assembly, and addressed himself to the Lord (atha khalu pradīpapāṇir nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo bhagavantam etad avocat): “O Lord, which bodhisatva becomes one who gives away in this way? (ko bhagavan bodhisatva evaṃparityāgo bhavati)?” The Lord said (bhagavān āha): “Son of good family (kulaputra), the bodhisatvas, the great beings who are beyond forms (nirākāra) because they are pure of form (ākāraviśuddha); who have the appearance of living beings (satvākāra) because [they see] the purity of living beings (satvaviśuddhi); who have the appearance of the dharma (dharmākāra) because [they see] the purity of the dharma (dharmaviśuddhi); who have the appearance of knowledge (jñānākāra) because [they see] the purity of knowledge (jñānaviśuddhi); who have the appearance of insight (prajñākāra) because [they see] the purity of insight (prajñāviśuddhi); who have the appearance of thought (cittākāra) because [they see] the purity of consciousness (cittaviśuddhi); who have the appearance of the world (lokākāra) because [they see] the purity of the world (lokaviśuddhi); who are formless but manifest themselves in form (rūpa); whose wisdom of non-manifestation is pure; who are beyond darkness (andhakāra) because they illuminate darkness; who reached to the limit of distinguishing marks (nimittaparyanta) by the annihilation of all distinguishing marks (sarvanimittavināśa); who purified their knowledge which reached to its limit (niṣṭhāgatajānaviśudda); who are endowed with inexhaustible patience (akṣayakṣamāvat); who have attained the prediction (vyākaraṇa) that they will understand the knowledge of the Tathāgata (tathāgatajñāna); who have set the boundary [for practice] (sīmābandha) and entered into the state of being determined as a bodhisatva (bodhisatvaniyāmāvakranti); who have attained the consecration (abhiṣekapratilambha) as sealed with the seal of non-retrogression (avinivartanamudrāmudrita); being on the way to attain all qualities of the Buddha, who practice with universal sameness (sarvabuddhadarmasaṃprasthitāḥ samatayā samācaranti) and have practiced good deeds (sucarita). This is the range of the bodhisatvas, the great beings who know the way and characteristics of the behaviour of all living beings (sa sarvasatvacaritalakṣaṇavidhijñānāṃ bodhsatvānāṃ māhāsatvānāṃ gocaraḥ), and those good men give a gift in such a way (te satpuruṣā evaṃ dānaṃ dadati). When this teaching had been declared (iha nirdeśe nirdiśyamāne), sixteen thousand bodhisatvas attained the tolerance [that all things are unborn (anutpattikadharmakṣāntipratilabdha)] in the sky-like giving (gaganasamadāna). Then, the Lord went on to speak these verses (atha khalu bhagavāṃs tasyāṃ velāyāṃ imā gāthā abhāṣata).

爾時會中有一菩薩名曰燈手。從座而起偏袒右肩右膝著地。合掌白佛言。世尊。何等菩薩能行如是檀波羅蜜。佛言善男子。菩薩若過諸世間。得出世間法。非色無體無行知見清淨。非闇非明離一切諸相。至無相智際成就無盡忍。近如來知見已。紹菩薩決定界分。已得受記爲不退轉印所印。已得灌頂正位。已得善行知衆生行相。如是菩薩能行是檀波羅蜜。説此法時。萬六千菩薩。見諸法性猶如虚空得無生法忍。

爾時燈手菩薩摩訶薩。在於會中即從座起白佛言。世尊菩薩摩訶薩。以何等相修行如是布施波羅蜜多。佛言善男子菩薩摩訶薩。應以無相修行如是布施波羅蜜多。修行如是布施波羅蜜多。何以故以一切法無身相身相清淨故。無有情相有情相清淨故。無法相法相清淨故。無智相智相清淨故。無慧相慧相清淨故。無心相心相清淨故。無世間相世間相清淨故。無色相色相清淨故。無見相見相清淨故。如是乃至無暗無明離一切相。無相究竟邊際獲無盡忍。得於如來決定記莂。住於菩薩尼夜摩位。以不退印印之。得佛灌頂成就一切平等佛法。善知一切有情行相。菩薩以如是行修行布施波羅蜜多。説是法時萬六千菩薩。於諸法中見諸法性。猶若虚空獲無生法忍。爾時世尊説伽他曰。

de nas byaṅ chub sems dpa’ sems dpa’ chen po lag na mar me źes bya ba ’khor de ñid du ’dus par gyur te ’dug pa des bcom ldan ’das la ’di skad ces (254a1) gsol to || bcom ldan ’das byaṅ chub sems dpa’ gaṅ dag gi sbyin pa yoṅs su gtoṅ ba ’di ’dra ba lags || bcom ldan ’das kyis bka’ stsal pa | rigs kyi bu byaṅ chub sems dpa’ sems dpa’ chen po gaṅ de dag rnam pa med pa ste | rnam pa rnam par dag (2) pa | sems can gyi rnam pa ste | sems can rnam par dag pa | chos kyi rnam pa ste | chos rnam par dag pa | ye śes kyi rnam pa ste | ye śes rnam par dag pa | śes rab kyi rnam pa ste | śes rab rnam par dag pa | sems can kyi rnam pa ste | sems rnam par dag pa | (3) ’jig rten gyi rnam par ste | ’jig rten rnam par dag pa | gzugs med pa gzugs su ston pa daṅ mi ston pa’i ye śes rnam par dag pa | mun pa med ciṅ mun pa rab tu snaṅ bar byed pa | mtshan ma thams cad rnam par bśig pas mtshan ma med pa’i mthar gyur pa | mthar (4) phyin pa’i ye śes rnam par dag pa | mi zad pa’i bzod pa daṅ ldan pa | de bźin gśegs pa’i ye śes mkhyen pa’i luṅ bstan pa thob pa | mtshams bcad ciṅ byaṅ chub sems dpa’ ṅes par gyur pa la źugs pa | phyir mi ldog pa’i phyag rgyas btab ciṅ dbaṅ bskur (5) thob pa | saṅs rgyas kyi chos thams cad la yaṅ dag par źugs śiṅ mñam pa ñid kyis mñam pa spyod pa | legs par spyod pa la spyad pa | sems can thams cad kyi spyod pa’i mtshan ñid daṅ cho ga śes pa’i byaṅ chub sems dpa’ sems dpa’ chen po de dag (6) gi spyod yul te | skyes bu dam pa de daṅ de dag ni de lta bu’i sbyin pa sbyin par byed do || bstan pa ’di bśad pa na byaṅ chub sems dpa’ khri drug stoṅ nam mkha’ daṅ mtshuṅs pa’i sbyin pa la bzod pa skyes so || de nas bcom ldan ’das kyi de’i tshe tshigs su bcad pa ’di dag (7) gsuṅs so ||

31 Aalways giving a gift with the pure thought for the sake of awakening, [the bodhisatvas] do not expect any reward (vipāka).
They, having been pleased and delighted (hṛṣṭatuṣṭa), never feel regret about it. And they, having been liberated, always give a gift.

心常清淨恒行施　爲求菩提不望報
施已歡喜無追悔　是爲妙施得解脱

dag pa’i sems kyis rtag tu sbyin pa sbyin | byaṅ chub phyir te rnam smin yod mi ’dod ||
dga’ źiṅ mgu nas rjes su gduṅ med de | rab tu grol nas rtag tu sbyin pa sbyin ||

32 The wise people, having understood the fact that all moments of existence are like an illusion (māyopama), are not attached to their bodies and lives (kāyajīvita).
They never hold on them, in such a way, they are certain to attain the awakening (sambodhi niyato mataḥ).

智者知法皆如幻　不顧身命及以財
於餘資具皆不貪　志佛菩提心決定

mkhas pas chos rnams sgyu ’drar śes nas su | lus daṅ srog la’aṅ (254b1) chags par mi ’gyur źiṅ ||
de dag la ni nams kyaṅ ’dzin pa med | de ltar de dag bsam pa byaṅ chub ṅes ||

33 Although they give everything (sarvatyāga), they are not unhappy, and in that [generosity], they are not dejected and despondent (aviṣādānavalīna).
Because of that, they meditate on the dharmas being just as open space (gagana), and there is no elation or dejection.

悉皆等施無憎愛　不生退沒恒進修
由觀諸法如虚空　是故無喜亦無厭

thams cad gtoṅ yaṅ mi dga’ bar mi ’gyur | de la źum pa med de goṅ ba med ||
de yis nam mkha’ mtshuṅs par chos rnams bsgoms | de bas (2) dga’ bar mi ’gyur źum pa med ||

34 Since their nature is originally pure, they give a gift with the purity of awakening.
Since they are not attached to (asakta) their train of thoughts (cittasaṃtāna), they give a gift without any discursive thinking (niṣprapañca).

知法性相本清淨　菩提與施亦復然
由於所施不生貪　故常能捨無戲論

bdag gi raṅ bźin sṅa nas rnam par dag | byaṅ chub rnam par dag pas sbyin pa sbyin ||
de ni sems kyi rgyud la mi chags par | spros pa med par sbyin pa rab tu sbyin ||

35 Giving a gift with the same thought (samacitta) and same mind (samamanas), they give without the three [kinds of discrimination of] superior, mediocre, and inferior (hīnamadhyaviśiṣṭa).
Since their intentions (āśaya) are pure (pariśuddha) and undefiled, they do not expect any reward (vipāka).

平等普施離思慮　於上中下無分別
意樂清淨常無垢　所有慧施離悕望

sems mñam yid kyaṅ mñam pas sbyin pa gtoṅ | (3) rab ’briṅ tha ma gsum yaṅ med par sbyin ||
bsam pa yoṅs dag dri ma med pa yis | thams cad gtoṅ yaṅ rnam par smin mi ’dod ||

36 Unlike giving (dāna), body and life are impermanent (anitya), and possessions (bhoga) are just like a dream (svapna) and a lightning (vidyut).
Having generated compassion (karuṇā) for the whole world, they give a gift, being undefiled (anupalipta) by the worldly elements (lokadharma).

知身幻化皆無常　財亦不堅如夢電
即生悲愍世間故　而能常施不染世

lus daṅ tshe ni mi rtag sbyin ma ’dra | loṅs spyod rmi lam glog bźin sñiṅ po med ||
’jig rten kun la sñiṅ rje brtse bskyed nas | (4) ’jig rten chos kyis ma gos sbyin pa sbyin ||

37 They give the whole of their possessions (sarvasva) for the sake of the purification of afflictions (kleśa), and decide to establish the word of the Victorious One (jina).
None of the Evil Ones (māra) are able to get at them (na avatāraṃ lapsyante), and they, having understood in such a way, give away everything (sarvatyāga).

無我行施煩惱淨　即能建立於佛教
不爲魔羅所得便　如是施心難校量

ñon moṅs dag phyir bdag gi nor kun gtoṅ | rgyal ba’i tshig gi gnas su ’gyur sñam ste ||
bdud rnams kyis kyaṅ bdag la glags mi rñed | de ltar brtags nas thams cad gtoṅ ba yin ||

38 Giving by means of ten powers (daśabala) is the root, it is taught. Being based on that, they are endowed with morality (śīla).
They, having been established in the qualities of morality (śīlaguṇa), attain meditation (dhyāna), and fulfill (paripūrayati) the qualities of unattached insight (asaktaprajñā).

十力所説此施心　應住清淨尸羅行
由此善修獲靜慮　智慧便能速圓滿

stobs bcus sbyin pa rtsa ba (5) yin źes gsuṅs | de la rab tu gnas na tshul khrims ldan ||
tshul khrims yon tan gnas nas bsam gtan rñed | bsam gtan ma chags śes rab rdzogs par byed ||

39 Their thoughts are satisfied with giving (dāna) and discipline (vinaya), and their afflictions (kleśa), having been burned (dagdha), do not arise [again].
Giving is taught for the benefit of oneself and others (svapara), and they are happy because the giving causes benefit and comport (hitasukha).

施戒與心倶清淨　燒諸結使不復生
自他皆獲於利益　能得無爲涅槃樂

sbyin pa daṅ ni dul bas sems rab tshim | ñon moṅs rnams kyaṅ tshig nas phyir mi skye ||
(6) sbyin pa bdag daṅ gźan la phan par gsuṅs | phan daṅ bde ba ’dus byas sbyin pas mgu ||

40 They give a gift for the sake of virtue (kuśala) and getting rid of afflictions (kleśaprahāṇa), for that reason they do not desire to grasp (grāha) [anything].
Giving is not only for the sake of the afflictions of others but also for the sake of awakening which is purity of one’s own mind.

爲除貪結行於施　是故不染亦不著
惠彼令無於苦惱　自成清淨菩提因

sbyin gtoṅ ñon moṅs spaṅ źiṅ dge ba’i phyir | des na ’dzin pa la ni chags mi ’gyur ||
pha rol ñon moṅs phyir ni mi gtoṅ ste | bdag blo rnam dag byaṅ chub phyir gtoṅ (7) ṅo ||

41 The more (yathā yathā) they give [a gift] with the undiminished thought (anavalīnacitta), the more (tathā tathā) they attain the quality of awakening.
The more they attain the quality of awakening, the more they satisfy a hundred living beings.

所施心無於退沒　由斯得見菩薩性
已見菩提清淨徳　則能度於無量衆
大集大虚空藏菩薩所問經卷第一

ji lta ji ltar ma źum sems kyis gtoṅ | de ltar des ni byaṅ chub yon tan mthoṅ ||
ji lta ji ltar byaṅ chub yon tan mthoṅ | de lta de ltar sems can brgya tshim byed ||

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