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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.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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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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15. Bodhisatvacaryā  How then, son of good family, does the bodhisatva perform his practice of a bodhisatva (bodhisatvacaryā) after having obtained the sameness of extinction (nirvāṇasamatā)?  The extinction (nirvāṇa) is the pacification of all vices (sarvakleśapraśamana),  the allaying of every feeling (sarvavedanāpratipraśrambhaṇa),  the pacification of all objects (sarvālambanapraśamana),  and no connection (pratisaṃdhi) with the parts of personality, spheres or fields of perception (skandhadhātvāyatana).  Thus the good man (satpuruṣa), having obtained the sameness of extiction (nirvāṇasamatā), playfully employs (vikrīḍita) the great compassion (mahākaruṇā), means and insight (prajñopāya), and knowledge (jñāna) of the former lives (pūrvanivāsa);  he is sustained by the presence of the Buddhas (buddhādhiṣṭhānādhiṣṭhitai);  he cultivates insight (prajñā) and knowledge (jñāna);  he purifies cultivation (bhavānā) by means of the clear presence of manifestation (bhāvānapariśuddhi);  he depends on concentration (samādhi) which is the miraculous play (vikrīḍita) with illusion (māyā);  The vices by which he might produce existence and bonds of existence, these he does away with (yaiḥ kleśaḥ saṃsāraṃ saṃsārabandhanaṃ vā prabhāvayati tān prajahāti), and the knowledge by means of which he teaches extinction, in that he excels (yena jñānena nirvāṇaṃ deśayati tatra vaśitāprāptaḥ), thus he is born from non-existence and originated form non-origination (anutpādotpanno ’bhūtabhūtaḥ).  Even though he is established in the sameness of extinction (nirvāṇasamatāsaṃprasthita), he still does not interrupt bringing living beings to maturity (satvaparipāka).  This, son of good family, is the gate of knowledge (jñānamukha), called the development of two approaches (yamakapariṇāma), [namely the great compassion (mahākāruṇā) and expedient means (upāya)] of the bodhisatvas, and even though the bodhisatva is placed in the gate of knowledge after having obtained the sameness of extinction (nirvāṇasamatā), he still performs the practice of a bodhisatva (bodhisatvacaryā). 
  善男子。云何菩薩。行諸法平等如涅槃者。  若菩薩知入諸法平等如涅槃。見一切衆生性同涅槃。      知已入涅槃者。無陰界諸入。  如是菩薩見衆生性同涅槃。        過諸陰界入見如影如夢。  無有生死而現生死。凡夫衆生所因結使造煩惱業。造煩惱業已受無量苦報。菩薩以般若波羅蜜力故。善觀結使斷令不生。亦不因彼作業而受苦報。得至涅槃平等之處。名之無爲。  過一切算數智道。不捨本願故。  遊戲大慈。已到慧方便彼岸。已入佛神通力。已能 善知分別諸想。自已得度度未度者。自已得解解未解者。自已得安安未安者。自已得涅槃使未得者得。於涅槃生死無有二想。是爲菩薩行諸法平等如涅槃 
  善男子云何菩薩所行諸行等於涅槃。  涅槃名寂靜。悉除一切煩惱。  滅一切受。  離一切所縁。  出蘊處界。  即彼正士獲得涅槃平等。以本願力遊戲大悲。方便智慧  得如來加持故。  善修智慧意樂。  清淨  住於如幻妙三摩地。  悉知有情煩惱生死皆如幻化。示現受生。由此能斷諸生死縛無所染汚。名曰涅槃。既得自在不生而生。無所不生亦無所生。  常在涅繋不斷生死。而成熟有情無有休息。  善男子此名菩薩大悲方便雙智慧門。若菩薩住此門者。獲得涅槃平等行菩薩行。 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ mya ṅan las ’das pa daṅ mñam pa ñid (6) thob kyaṅ byaṅ chub sems dpa’i spyad pa yaṅ spyod pa yin źe na |  mya ṅan las ’das pa źes bya ba ni ñon moṅs pa thams cad rab tu źi ba ste |  tshor ba thams cad rgyun bcad pa |  dmigs pa thams cad źi ba |  phuṅ po daṅ | khams daṅ | skye mched rnams kyi ñid mtshams (7) sbyor ba med pa ste |  skyes bu dam pa de mya ṅan las ’das pa daṅ mñam pa ñid thob ciṅ | sṅon gnas bcas pa’i sñiṅ rje chen po daṅ | thabs daṅ | śes rab daṅ | ye śes kyis ni rnam par rol |  saṅs rgyas kyi byin gyi rlabs kyis ni śin tu byin gyis brlabs |  śes rab daṅ | (266b1) ye śes ni śin tu bsgoms |  mṅon gyi byin gyi rlabs kyis ni bsgom pa yoṅs su dag |  sgyu mas rnam par rol pa’i tiṅ ṅe ’dzin la ni gnas te |  ñon moṅs pa gaṅ gis ’khor ba rab tu skyed pa’am | ’khor bar ’chiṅ ba de dag rab tu spaṅs śiṅ ye śes gaṅ gis mya ṅan las (2) ’das par ston pa de la dbaṅ thob pas mi skye ba las skye źiṅ mi ’byuṅ ba las ’byuṅ ba ste |  mya ṅan las ’das pa daṅ mñam pa ñid du yaṅ dag par źugs kyaṅ sems can yoṅs su smin par bya ba yaṅ mi ’chad do ||  de ni rigs kyi bu byaṅ chub sems dpa’ rnams kyi phrugs su (3) tshad źes bya ba’i ye śes kyi sgo ste | ye śe kyi sgo gaṅ la gnas pas byaṅ chub sems dpa’ mya ṅan las ’das pa daṅ mñam pa ñid thob kyaṅ byaṅ chub sems dpa’i spyad pa spyod ba’o || 
 
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