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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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9. Buddhānusmṛti  What then, son of good family, is the recollection of the Buddha, which is authorized by the Lord for bodhisatvas? (tatra katamā kulaputra bodhisatvasya buddhānujñātā buddhānusmṛtiḥ)  .  a) while recollecting the Buddha from the perspective of morality (śīla), he never gives up (asaṃpramoṣata) unsullied morality (anāsravaśīla);  b) while recollecting the Buddha in the perspective concentration (samādhi), he is changeless (nirvikāra) concerning the sphere of the moments of existence (dharmadhātu) being always same;  c) while recollecting the Buddha from the perspective of insight (prajñā), he is free from thought-constructions (nirvikalpa) since there is no activity in all moments of existence (sarvadharmāpracāra);  d) while recollecting the Buddha from the perspective of liberation (vimukti), he does not stay in the secondary-thought (dvitīyacitta);  e) while recollection the Buddha from the perspective of the vision of the knowledge of liberation (vimuktijñānadarśana), he is not attached (asakta) to any knowledge (sarvajñāna);  f) while recollecting the Buddha from the perspective of power (bala), he is not moving (āniñjya) concerning the knowledge which is equanimous in all three times (tryadhvasamata);  g) while recollecting the Buddha from the perspective of fearlessness (vaiśāradya), he does not stay with any defilement (sarvāsravaḥ sārdhaṃ na saṃvasati);  h) while recollecting the Buddha from the perspective of all qualities of the Buddha (sarvabuddhadharma), he does not have any false discrimination in the sameness of the sphere of all moments of existence (dharmadhātusamatāṃ na vikalpayati).  Furthermore, the recollection of the Buddha is not to see (na samanupaśyati) the Lord from his material body (rūpasvabhāva), but to be in accordance with the knowledge of recollection through understanding the nature of the material form;  it is not to see the Lord from his feeling, perception, formative factors or consciousness (vedanāsaṃjñāsaṃskāravijñāna), but to be in accordance with the knowledge of recollection through understanding their nature;  it is not to see the Lord from his parts of personality, spheres or fields of perception (skandhadhātvāyatana), but to be in accordance with the knowledge of recollection through understanding their nature.  Again, since he understands the essence of all moments of existence (sarvadharmasvabhāvajñānena), the recollection of the great insight (mahāprajñānusmṛti) is beyond any mental effort (sarvamanasikāra) and the arising (paryuttāna) of any viewpoint (sarvadṛṣṭi);  Since in this way recollection is pure (anāvila), the knowledge of the application of awareness (smṛtyupsthānajñāna) is called the recollection of the Buddha which is taught by the Lord.  Further, the recollection of the Buddha is not to be attached to any of the Lord’s ways of behavior (sarveryapatha), to wit: standing (sthita), walking (caṃkrama), sitting (niṣadya), sleeping (śayana), going (gati), coming (āgati), speaking (pravyāhāra), and not speaking (apravyāhāra).  Since there is no attachment, he does not recollect recollection nor recollect non-recollection.  Since there is no mental effort in recollection (asmṛtimanasikāra), he does not recollect the Buddha in the perspective of form, distinguishing marks or any state of things (rūpalakṣaṇadharmatā).  There is no involvement with any distinguishing mark or object (sarvanimittālambanāsamudācāra), son of good family, this is therefore the recollection of the Buddha, which is authorized by the Lord. 
  善男子。云何菩薩成就不離如如來所許念佛者。  菩薩若在阿練若處。或在樹下。或在曠野。或在露處。以得定力故能攝心不著諸縁。以不散亂心善攝所念。以行相觀如來。成就三十二相八十隨形好。莊嚴其身取一一相貌。爲成就己身故。心向一切智地於如來身。憶念放鬘網光明。菩薩以得解悕望觀如來身。滿一由旬二由旬。三四五十由旬。乃至百由旬。若過百由旬。以得解＊悕望。觀坐道場。或見轉法輪。或見現種種威儀説法調伏衆生。或見於一佛世界施作佛事。或五佛世界。或十二十三十四十五十。或百佛世界施作佛事。乃至百千無量世界施作佛事。得解悕望觀自見隨意。若聽法若供養給侍諸佛世尊。於餘威儀隨意自在。菩薩如是觀如來色身已憶念佛功徳。  或觀戒。  或觀定。  或觀慧。  或觀解脱。  或觀解脱知見。  或觀力  無所畏。  或觀佛不共法。或觀菩薩本行。或觀成就佛地。普憶念如來成就功徳已。憶念如來業。何等相貌云何造業。身造耶。口造耶。意造耶。威儀造耶。可見耶。不可見耶。可説耶。不可説耶。何國造耶。幾種身造耶。如是種種憶念勝業。成就不可思議諸善根已。觀如來法。諸佛世尊以法身故名爲如來。不以色身。  彼菩薩不見色是如來。不見相是如來。  不見種性是如來。  不見陰界諸入是如來。  不見威儀是如來。  不見過去未來現在世是如來。不見因是如來。不見縁是如來。不見所以是如來。不見和合是如來。不見有是如來。不見無是如來。不見成就是如來。不見敗壞是如來。  不見彼有如來。不見此有如來。不見如來在何所。不見如來。不恃如來。  不分別如來。不得如來。  喩如虚空無有陰界入名。非不利益衆生。諸佛世尊。 無有陰界入名。亦非不利益衆生。  善男子。是爲菩薩不離如如來所許念佛。 
  善男子云何菩薩佛所印可佛隨念。    所謂念無漏戒是戒佛隨念。  一切法平等不散是定佛隨念。  一切法無所分別是慧佛隨念。  不住於二心是解脱佛隨念。  不著一切智是解脱知見佛隨念。  三世平等不動是力佛隨念。  不住一切漏是無所畏佛隨念。  如是當念佛身所有一切功徳皆是佛隨念。法界平等無所分別。  復次佛隨念。念佛所有色自性清淨由見色自性清淨故無念智隨至。  乃至受想行識。見識自性清淨故無念智隨至。  如是十二處十八界亦復如是。  由一切法自性智故。最殊勝慧一切作意。遠離一切見纒遠離  如是知色無垢濁。念無垢濁。是謂佛所印可佛隨念。  復次佛隨念。謂念於佛行住坐臥一切威儀。不生執著。  於佛説法於佛寂嘿不生執著。亦不執著念與非念。所以者何。  佛無念無作意非色非相非法非非法。  由一切相縁慮不現行故。善男子是名佛所印可佛隨念 
  rigs kyi bu de la byaṅ chub sems dpa’i saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa gaṅ źe na |    gaṅ tshul khrims (2) las saṅs rgyas rjes su dran źiṅ zag pa med pa’i tshul khrims las kyaṅ mi ñams pa’o ||  tiṅ ṅe ’dzin las saṅs rgyas rjes su dran źiṅ chos kyi dbyiṅs mñam pa thams cad las kyaṅ mi ’gyur ba’o ||  śes rab las kyaṅ saṅs rgyas rjes su dran źiṅ chos thams cad rgyu ba (3) med par yaṅ rnam par mi rtog pa’o ||  rnam par grol ba las saṅs rgyas rjes su dran źiṅ sems gñis pa la yaṅ mi gnas pa’o ||  rnam par grol ba’i ye śes mthoṅ ba las saṅs rgyas rjes su dran źiṅ śes pa thams cad la yaṅ mi chags pa’o ||  stobs las saṅs (4) rgyas rjes su dran źiṅ dus gsum mtshuṅs pa’i ye śes las kyaṅ mi g-yo ba’o ||  mi ’jigs pa las saṅs rgyas rjes su dran źiṅ zag pa thams cad daṅ lhan cig tu yaṅ mi gnas pa’o ||  saṅs rgyas kyi chos thams cad las kyaṅ saṅs rgyas rjes su dran(mss dwan) źiṅ chos kyi dbyiṅs (5) mñam pa ñid du yaṅ rnam par mi rtog pa’o ||  gźan yaṅ saṅs rgyas rjes su dran pa ni gaṅ gzugs las saṅs rgyas yaṅ dag par rjes su mi mthoṅ la | gzugs kyi ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o ||  de bźin du tshor ba daṅ || ’du śes (6) daṅ | ’du byed daṅ | rnam par śes pa las saṅs rgyas yaṅ dag par rjes su mi mthoṅ la | rnam par śes pa’i ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o ||  phuṅ po daṅ | khams daṅ | skye mched rnams las saṅs rgyas yaṅ dag par rjes su mi (7) mthoṅ la | phuṅ po daṅ khams daṅ skye mched kyi ṅo bo ñid śes pas dran pa’i ye śes kyi rjes su yaṅ ’gro ba’o ||  gaṅ yaṅ chos thams cad kyi ṅo bo ñid śes pas śes rab che ba’i dran pa de ni yid la byed pa thams cad med de | lta ba thams cad kun nas ldaṅ ba med pa’o ||  (264b1) gaṅ de lta bu rñog pa med pa’i dran pas dran pa ñe bar gźag pa śes pa de ni saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa źes bya’o ||  gźan yaṅ saṅs rgyas rjes su dran pa ni gaṅ spyod lam thams cad du saṅs rgyas la mṅon par chags par mi byed do || ’greṅ ba daṅ | (2) ’chag pa daṅ | ’dug pa daṅ | ñal ba daṅ | ’gro ba daṅ | ’oṅ ba daṅ | smra ba daṅ | mi smra bar yaṅ saṅs rgyas la mṅon par chags par mi byed do ||  de mṅon par ma chags pas dran pa’aṅ dran par mi byed mi dran pa’aṅ dran par mi byed do ||  de dran pa yid la mi byed (3) pas gzugs daṅ | mtshan daṅ chos ñid du’aṅ saṅs rgyas rjes su mi dran no ||  rigs kyi bu ’di ni saṅs rgyas kyis gnaṅ ba’i saṅs rgyas rjes su dran pa ste gaṅ la mtshan ma daṅ dmigs pa thams cad kun du spyod pa med pa’o || 
 
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