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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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19. Satvādiviśuddhi  How then, son of good family, does the bodhisatva bring all living beings to maturity (paripācayati) given the fact that they are originally pure (satvādiviśuddhi).  The realm of living beings (satvadhātu), son of good family, is originally pure (ādiviśuddhi), and thus their roots have no basis (avastuka).  The bodhisatva, son of good family, having understood that the roots of all dharmas are completely cut off, brings living beings to maturity, and then he does not hold the view of a self (ātmadṛṣṭi), the view of a living being (satvadṛṣṭi), the view of a life principle (jīvadṛṣṭi), or the view of a person (pudgaladṛṣṭi).  Again he thinks (punas tasyaivaṃ bhavati): “what is called ‘living being (satva)’ is a misunderstanding (viparyasta). Because of being occupied (paryavasthāna) with the view of cause (hetudṛṣṭi), ignorance (avidyā), existence (bhāva), thirst (tṛṣṇā), and unreal mental constructions (abhūtaparikalpa), it is called ‘living being.’”  But the bodhisatva still teaches the Dharma (dharmaṃ deśayati) to living beings in order to get rid of vices which originate from misunderstanding (viparyāsasamutthitakleśaprahāṇa), and he does not forget (na vipraṇāśayati) substances (bhāva).  Since he is devoid of a living being (niḥsatva), and detached from a living being (satvaviveka), he brings living beings to maturity.  Thus the bodhisatva brings living beings to maturity (sarvasatvān paripācayati) by the original purity (ādiviśuddhi). 
  善男子。云何菩薩分別衆生從始以來清淨而教化衆生者。  若菩薩爲教化一切衆生故。修於大慈大悲時。作如是思惟。何等是衆生。    作是念言。此諸衆生但假名字。顛倒虚假謂爲衆生。一切衆生本際清淨。畢竟無生無起。但因虚妄愚癡故造種種業。造種種業已受無量憂悲苦惱。喩如有人夢中劫盜他物。爲王者所捉種種苦治。夢作賊人虚妄憶想受諸苦惱。作是念言。我何時當得脱此苦惱。是人夢中實無成就無所覺知。一切凡夫及一切諸法。皆亦如夢無有覺知。爲顛倒所覆。受無量妄想憂悲苦惱。亦復如是。  菩薩作是念言。是諸衆生我應令如實覺知諸法。使脱妄想苦惱。於諸衆生中。亦不見衆生性。而不捨大悲教化衆生。    是爲菩薩分別衆生從始以來清淨而教化衆生。 
  善男子云何菩薩。善知有情本來清淨。而成熟之。  善男子有情界本來清淨。於彼根本性。有情不可得。  若菩薩欲成熟彼有情。應如是知根本清淨。復應念彼無我見。無有情見。無命者見。無受者見。  復次所説有情名者。但從顛倒見。纒無明有愛。虚妄分別諸煩惱。生無有實性。  而彼菩薩。應當斷除虚妄顛倒一切煩惱。而爲有情説如此法。不壞其性。  爲令了如有情無故。有情離故。應當如是成熟有情。  善男子是名菩薩善知有情本來清淨而成熟之。 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ thog ma nas sems can rnam par dag pas sems can rnams yoṅs su smin par byed ce na |  rigs kyi bu sems can gyi khams ni thog ma nas rnam par dag pa ste | de la sems (3) can rnams kyi rtsa ba’i dṅos po med de |  byaṅ chub sems dpa’ chos thams cad kyi rtsa ba yoṅs su chad par rig nas sems can gaṅ rnams yoṅs su smin par byed pa de la bdag tu lta bar mi ’gyur | sems can du lta bar ma yin | srog tu ltar bar ma yin | gaṅ zag tu lta bar (4) yaṅ mi ’gyur ro ||  yaṅ de ’di sñam du sems te sems can źes bya ba ’di ni phyin ci log ste | rgyur lta ba’i kun nas dkris pa daṅ | ma rig pa daṅ | srid pa daṅ | sred pa daṅ | yaṅ dag pa ma yin pa kun du rtog pa las sems can źes brjod sñam mo ||  de la byaṅ chub (5) sems dpas med pa phyin ci log las byuṅ ba’i ñon moṅs pa rab tu spaṅ ba’i phyir sems can rnams la chos ston te | dṅos po gaṅ yaṅ chud mi gzon to ||  sems can med ciṅ sems can dben pas sems can rnams yoṅs su smin par byed de |  de ltar byaṅ chub sems dpa’ (6) thog ma nas rnam par dag pas sems can rnams yoṅs su smin par byed do || 
 
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