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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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7. Puṇya  How then, son of good family, does the merit of bodhisatvas become like the expanse of the sky (tatra kulaputra katamo bodhisatvānāṃ puṇyaṃ gaganasamam)?  The qualities of the Buddha (buddhadharma) are just like the expanse of the sky, and their potential, the thought of awakening (bodhicittabīja), is also like the expanse of the sky.  Because, son of good family, although he accumulates the merit of bodhisatva, he never forgets the thought of awakening (bodhicittāvirahita), and collecting the roots of good (kuśalamūla), he transforms (pariṇāmayati) those accumulations into omniscience (sarvajñātā), and thus establish them (pratiṣṭhita) in being like the immeasurable expanse of the sky.  The bodhisatva should think thus: “I will accumulate (abhisaṃkaromi) immeasurable merits in the same way as the expanse the sky is immeasurable.”  Since the effort is endless (apramāṇārambha), it increases into an immeasurable good (apramāṇārtha). Here the bodhisatva should strive (yogaḥ karaṇīyaḥ) for immeasurable accumulations of merit (aprameyapuṇyasaṃbhāra); 
  大方等大集經卷第十五
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之二
佛復告虚空藏言。佛復告虚空藏言。善男子。何謂菩薩行功徳與虚空等者。  若菩薩聞佛無量法廣大如虚空故。  發薩婆若心彼作是念。  如薩婆若無量。佛無量。自在覺無量。  於如是無量中。生無量欲精進不放逸行。 
  善男子云何菩薩修行福徳猶若虚空。  善男子一切法性猶如虚空。以菩提心而爲種子。  所修福聚皆不捨離於菩提心。 積集善根而皆迴向薩婆若海。由是獲得無量福徳皆如虚空。  善男子菩薩應當發如是心。虚空無量故。  感招福聚亦復無量。何以故由意無量故福亦無量。菩薩於彼應作是觀。 
  rigs kyi bu de la byaṅ chub sems dpa’ rnams kyi bsod nams nam mkha’ daṅ mtshuṅs pa gaṅ źe na |  rigs kyi bu saṅs rgyas kyi chos ni nam mkha’ daṅ mtshuṅs te | de dag gi byaṅ chub kyi sems kyi sa bon de yaṅ nam mkha’ daṅ mtshuṅs so ||  rigs (2) kyi bu byaṅ chub sems dpa’i bsod nams ji sñed mṅon par ’du byed pa de yaṅ byaṅ chub kyi sems daṅ mi ’bral te dge ba’i rtsa ba bsags śiṅ bsags pa de dag kyaṅ thams cad mkhyen pa ñid du sṅo bar byed ciṅ de dag thams cad kyaṅ nam mkha’ daṅ mtshuṅs par (3) tshad med par rab tu gnas so ||  de la byaṅ chub sems dpas ’di ltar nam mkha’ tshad med pa’i phyir bdag gis bsod nams tshad med pa mṅon par ’du bya’o sñam du sems bskyed par bya’o ||  de ci’i phyir źe na | tshad med par brtsams pas tshad med pa’i don ’phel ba yin (4) te | de la byaṅ chub sems dpas bsod nams kyi tshogs tshad med pa la brtson par bya’o || 
Through these ten immeasurables (daśāpramāṇa), son of good family, the bodhisatva completes (paripūrayati) the accumulations of merit (puṇyasaṃbhāra). What are these ten (katame daśa)?  a) completion (paripūraṇā) of the immeasurable ornaments for the body (kāyālaṃkāra) by fulfilling the characteristics of a great man and the marks of beauty (lakṣaṇānuvyañjanaparipūraṇa);  b) completion of the immeasurable ornaments of speech (vāgālaṃkāra) by purifying his sphere of speech (svaramaṇḍala) so it is in accordance with all beings (sarvasatvānugatasvaramaṇḍalaviśuddhi);  c) completion of the immeasurable ornaments for thought (cittālaṃkāra) in accordance with the thought of all beings (sarvasatvacittānuvartanatā);  d) completion of the immeasurable maturation (pariṇāmanā) of living beings through immeasurable behaviour (īryāpatha) of practice and knowledge;  e) completion of the immeasurable purity of Buddha-fields (buddhakṣetra) through immeasurable forms (ākāra);  f) completion of the immeasurable behaviour of the Buddha (buddheryāpatha) by infinitely reflecting (nidhyāna) and pondering on the thought of merits;  g) completion of the immeasurable embellishment of the place of awakening (bodhimaṇḍālaṃkāra) through all practices (sarvacaryā) with all arrangements of the ornaments (sarvālaṃkāravyūha);  h) completion of the immeasurable enjoyment (paribhoga) of the circle of hair between the eyebrows (ūrṇa) by accumulating endless offerings (anantayajña);  i) completion of the immeasurable, invisible crown of the head (anavalokitamūrdha) by serving teachers (guru) with endless homage and conquering pride (nihatamāna);  j) completion of the immeasurable unfailing courage (amoghavikrānti) by adequately grasping (pradakṣiṇagraha) the coming and going (āgatigati) without deception or guile (māyāśāṭhya);  Through those ten immeasurables (daśāpramāṇa), son of good family, the bodhisatva accumulates the collection of merit (puṇyasaṃbhāra).  Furthermore, son of good family, when the thought of the bodhisatva becomes like open space, all his undertakings (sarvārambha) are infinitely established everywhere since open space is infinite, and thus it is called merit like open space (gaganasamapuṇya). 
爲佛道故當行無量菩薩所行之法。所以者何。  如諸佛無量功徳莊嚴身故。我亦爲莊嚴其身。應成就無量善根。  如諸佛無量功徳。莊嚴口  莊嚴意。    莊嚴道場莊嚴佛土故。我亦當莊嚴口意道場佛土。應成就無量善根。我當教化無量衆生。爲成就善根。我於無量生死中。爲成就善根故不生厭惓。諸佛世尊。有無量國土。無量智慧。無量神通。彼諸衆生。無量行。無量心。無量諸根差別。於生死中受無量苦惱聚。起諸煩惱。我爲入無量諸佛法。爲捨無量衆生所行諸根生死苦惱聚故。成就無量善根。菩薩以如是正觀之心。所作功徳與諸波羅蜜相應。與四攝法相應。與四無量心相應。與助菩提法相應。成就衆生受持正法。恭敬供養諸佛世尊。及淨菩薩所行相應法。如是等所作無量功徳與虚空等。以衆生性無量故。佛智慧無量故。法界無量故。所修亦無量。如虚空衆生性。佛智慧法界無處不至。一切衆生皆得蒙益。菩薩所作功徳亦復如是。至一切處利益衆生。以無依著故。以願方便力故。              善男子。菩薩能如是行功徳與虚空等 
善男子復有十種無量莊嚴。菩薩應滿如是福聚。云何爲十。  所謂無量身莊嚴相好圓滿故。  無量語莊嚴隨説法輪皆清淨故。  無量心莊嚴通達一切有情心故。  無量行身莊嚴成熟無量諸有情故。  無量行相莊嚴淨無量佛刹故。  無量福徳禪定精進莊嚴成滿無量佛威儀故。  無量大菩提場莊嚴應滿一切相及行故。  無量無遮施會莊嚴成滿無量佛毫相故。  無量恭敬無我莊嚴成滿如來無見頂相故。  無量無間定心莊嚴成滿無量無諂曲心順淨意故。  善男子是爲十種無量莊嚴。菩薩若能如是發廣大心猶如虚空。 所獲福徳如虚空故。   
rigs kyi bu tshad med pa bcu po ’di dag ni gaṅ byaṅ chub sems dpas bsod nams kyi tshogs kyis yoṅs su rdzogs par bya ba ste | bcu gaṅ źe na |  ’di lta ste | mtshan daṅ dpe (5) byad bzaṅ po yoṅs su rdzogs pas lus kyi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ |  sems can thams cad kyi rjes su soṅ ba’i dbyaṅs kyi dkyil ’khor rnam par dag pas ṅag gi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ |  sems can thams cad kyi (6) sems kyi rjes su ’jug pas sems kyi rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ ||  spyod pa daṅ ye śes daṅ spyod lam tshad med pas sems can yoṅs su smin par bya ba tshad med pa yoṅs su rdzogs par bya ba daṅ |  rnam pa tshad med pa rnams kyis saṅs rgyas kyi (7) źiṅ yoṅs su dag pa tshad med pa la yoṅs su rdzogs par bya ba daṅ |  bsod nams daṅ sems ṅes par rtog pa daṅ dpyod pa tshad med pas saṅs rgyas kyi spyod lam tshad med pa yoṅs su rdzogs par bya ba daṅ |  rgyan bkod pa thams cad daṅ spyod pa thams cad kyis byaṅ chub (263a1) kyi sñiṅ po’i rgyan tshad med pa yoṅs su rdzogs par bya ba daṅ |  gtan pa med pa’i mchod sbyin yoṅs su rdzogs pas mdzod spu yoṅs su spyad pa tshad med pa yoṅs su rdzogs par bya ba daṅ |  bla ma la rim gro byed ciṅ ’dud pa tshad med pa daṅ ṅa rgyal bcom pa tshad (2) med pas dbu’i gtsug tor spyi gtsug bltar mi mthoṅ ba tshad med pa yoṅs su rdzogs par bya ba daṅ |  sgyu daṅ g-yo med par ’oṅ ba daṅ ’gro ba daṅ ’thun par ’dzin pas don yod par rnam par gnon pa tshad med pa yoṅ su rdzogs par bya ba ste |  rigs kyi bu tshad med pa bcu po de (3) dag ni gaṅ byaṅ chub sems dpas bsod nams kyi tshogs kyis yoṅs su rdzogs par bya ba’o ||  gźan yaṅ rigs kyi bu nam byaṅ chub sems dpa’ sems nam mkha’ daṅ mtshuṅs par gyur ba de nam mkha’ tshad med pas de’i rtsom pa thams cad kyaṅ tshad med par kun du gnas (4) te | de bas na bsod nams nam mkha’ daṅ mtshuṅs źes bya’o || 
8. Jñāna 
 
 
 
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