Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

24. Tathāgatamudrā How then, son of good family, does the bodhisatva become skilled in knowing suchness without any differentiation (tathatāvinirbhāgajñānakuśala) as sealed with the seal of the tathāgata (tathāgatamudrāmudrita)? With regard to what we called ‘being sealed with the seal of the tathāgata (tathāgatamudrāmudrita),’ suchness without any differentiation (tathatāvinirbhāga) is the seal, and it is without distinction, activity (apravṛtti), attachment (abhiniveśa), agitating, or being agitated, and thus it cannot be shaken (na kampayituṃ śakyate) by the world with its gods, humans, or anti-gods (sadevamānuṣāsureṇa lokena). Why? The world with its gods, humans and anti-gods is indeed sealed with that seal, and the seal of the tathāgata is the seal which is unoriginated, empty (śūnyatā), signless (animitta), wishless (apraṇihita), unconditioned (asaṃskṛta), free from desire (virāga), just as it is (tathatā), the limit of reality (bhūtakoṭi), and open space (gagana). Just as the seal in the empty space (gaganamudrā) does not appear, the seal of the tathāgata does not appear to even the five kinds of sight as it is sealed by the seal having its own essential character (svalakṣaṇamudrāmudrita). All the explanations about the dharma and the pertaining conventions (dharmavyavahāra) given by the tathāgata are sealed with the seal of the tathāgata in that way. Among them, those which pertain to the sphere of consciousness establish the dharma; but those which are not established in consciousness do not establish any dharma, and do not differentiate between any dharma; those which are sealed with the seal of the tathāgata do not differentiate suchness (tathatā). What then is the differentiation of suchness (nānātathatā)? It is those which differentiate (kalpayanti) the dharmas of superior, mediocre, and inferior (hīnamadhyaviśiṣṭa), those, which do not construct any dharma and do not make any differentiation, do not differentiate suchness, and, no matter how many things are imagined and constructed (kalpitavikalpita), they do not differentiate suchness. Just like all living beings wander about in empty space, the sphere of empty space (gaganadhātu) is not connected with them, in that way, all living beings wander about in suchness, but they do not tarnish suchness. And here, the bodhisatva who can understand such dharmas is sealed with the seal of the tathāgata, and he does not tarnish suchness.

善男子。云何菩薩爲如來印所印。如如不分別智方便者。若菩薩於甚深法。得現前知見力。離一切倚著。過諸戲論。得無終無始無生法忍。如來盡知諸菩薩所成就根已。以如來印印之。所謂受決定三菩提記。是如來印無錯無謬。無諸障礙無諍競不可沮壞。無能非者無能發印者得。如來印願行成就。智水所灌菩薩爲如是印所印。所謂究竟無生無起印。空印。無相印。無願印。離染印。寂滅印。涅槃印。於諸法中。菩薩智行成就。不壞如性。不變法界。不離本際。不見上中下黒白等差別。菩薩亦見一切衆生。爲此印之所印。無憶想分別。不捨本大誓願。是爲菩薩爲如來印所印。如如不分別智方便。

善男子云何菩薩。以如來印印於眞如。不間斷善巧智。善男子如來印。印者不間斷印。無生無轉無所取無動無所動。一切世間人天阿修羅。無所傾動。何以故。世間人天阿修羅。以彼印印。如是如來印。究竟不生印。究竟空性印。究竟無相印。究竟無願印。究竟無爲印。究竟離欲印。究竟眞如印。究竟實際印。究竟虚空印。善男子譬如空中印無所現。如是如來印。於五眼而不現於光明之相。以自相印而印之。故乃至如來於一切法施設言説。皆以如來印印之。是爲施設。彼所有識及境界法皆是作法。安立而於彼法。不作種種安立之相。以眞如印印之。無有間斷。云何於眞如間斷。若分別諸法見上中下名爲間斷。若於諸法無所分別名無間斷。復次於多分別而生分別。於彼眞如無能壞亂。譬如有情於空中行。而彼虚空無有破壞。如是一切有情於眞如中。行而彼眞如無有斷壞。菩薩如是由以智故。於色於法以眞如印印之。不於眞如間斷破壞。是爲菩薩以如來印。印於眞如不間斷善巧智

rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ de bźin gśegs pa’i phyag rgyas btab pas | de bźin ñid dbyer med pa śes pa la mkhas pa yin źe na | de bźin gśegs pa’i phyag rgyas btab pa źes bya ba la de bźin ñid dbyer med pa de ni phyag rgya (5) ste | phye ba med pa | ’jug pa med pa | mṅon par źe na pa med pa | mi bskyod pa | bskyod par bya ba ma yin pa ste | lha daṅ mi daṅ lha ma yin du bcas pa’i ’jig rten gyis bskyod par mi nus so || de ci’i phyir źe na | lha daṅ mi daṅ lha ma yin du bcas pa’i ’jig rten (6) ni phyag rgya des btab pa ñid do || de bźin gśegs pa’i phyag rgya de ni śin tu mi skye ba’i phyag rgya | śin tu stoṅ pa ñid kyi phyag rgya | śin tu mtshan ma med pa’i phyag rgya | śin tu smon pa med pa’i phyag rgya | śin tu ’dus ma byas pa’i phyag rgya | śin tu ’dod chags (7) daṅ bral ba’i phyag rgya | śin tu de bźin ñid kyi phyag rgya | śin tu yaṅ dag pa’i mtha’i phyag rgya | śin tu nam mkha’i phyag rgya ste | dper na nam mkha’ phyag rgya mi snaṅ ba de bźin du de bźin gśegs pa’i phyag rgya de yaṅ spyan lṅa la mi snaṅ ste raṅ gi mtshan ñid kyi phyag (271b1) rgyas btab ba’o || de bźin gśegs pas chos kyi tha sñad ji sñed du ’dogs pa de dag thams cad ni de bźin gśegs pa’i phyag rgyas btaṅ ba de bźin du tha sñad ’dogs so || de la gaṅ dag rnam par śes pa’i spyod yul ba de dag ni chos rnam par ’jog par byed do || gaṅ dag rnam (2) par śes pa la mi gnas pa de dag ni chos rnam par ’jog par mi byed | chos tha dad du mi byed do || de dag de bźin gśegs pa’i phyag rgyas btab bas na de dag de bźin ñid ’byed par mi byed do || de la de bźin ñid tha dad pa gaṅ źe na | gaṅ dag tha ma daṅ ’briṅ daṅ rab kyi chos (3) rnams su rnam par rtog pa’o || gaṅ dag chos thams cad la mi rtog ciṅ rnam par mi rtog pa de dag ni de bźin ñid tha dad mi byed do || gaṅ ji sñed maṅ por brtags śiṅ rnam par brtags kyaṅ de bźin ñid dbye bar mi nus te | dper na sems can thams cad ni nam mkha’ la (4) rnam par rgyu yaṅ nam mkha’i khams ni ’brel par mi byed do || de bźin du sems can thams cad de bźin ñid la rnam par rgyu yaṅ de bźin ñid ni ’dres par mi byed do || gaṅ ’dir de lta bu’i chos rnams śes pa’i byaṅ chub sems dpa’ de lta bu ni de bźin gśegs pa’i phyag (5) rgyas btab pa yin te | de bźin ñid kyaṅ ’dres par mi byed do ||

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