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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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What then, the son of good family, is memory (tatra katamā kulaputra dhāraṇī)?  It is never forgetting the dharmas (dharmāsaṃpramoṣa) altogether;  not forgetting the dharmas as he heard (yathāśrutadharmāsaṃpramoṣa);  recollecting memory (smṛtim anusmṛtiḥ);  understanding the meaning (gatiṃ gataḥ);  desiring intelligence (matikāmatā);  non-extinction of a syllable (akṣayākṣaratā);  knowledge of understanding explanations and vocal sounds (niruktiśabda_praveśajñāna);  uninterrupted eloquence and unhindered teaching (apratihatanirdeśānācchedyapratibhāna);  knowledge of the entrance into understanding the scripture of explicit meaning (nītārthasūtraprativedhapraveśajñāna);  knowledge of the entrance into understanding the scripture of implicit meaning (neyārthasūtraprativedhapraveśajñāna);  knowledge of the teaching on the imperishable concealed truth (akṣayasaṃvṛtinirdeśajñāna);  knowledge of the teaching on the highest truth which is inseparable from reality (avinirbhāgatatvaparamārthanirdeśajñāna);  knowledge on the certain entrance into the truth (satyāvatāraniyāmajñāna);  knowledge in accordance with the application of awareness (smṛtyupasthānānuvartanajñāna);  knowledge of the vigour without retrogression for correct elimination (samyakprahāṇavīryāsaṃkucitajñāna);  knowledge on the miraculous plays by the bases of supernatural power (ṛddhipādavikrīḍitajñāna);  knowledge of the diversity of their abilities (indriyavaimātratā);  unshakable knowledge which is established in power (balasthitācālanajñāna);  penetrating the [seven] limbs of awakening (bodhyaṅgaprativedha);  knowledge without contradiction (anulomajñāna);  knowledge of the basis that is the entering into the [noble eightfold] path (mārgāvatārasthitijñāna);  knowledge of the stillness of thought by peaceful meditation (śamathacittasthitijñāna);  knowledge of the dharma of liberation when concerned with expanded vision (vipaśyanadharmottaraṇajñāna);  knowledge of the results of wisdom and liberation (vidyāvimuktiniṣyandajñāna);  knowledge of special knowledge (pratisaṃvitpraveśajñāna);  knowledge producing the supernormal knowledges (abhijñājñānotpādajñāna);  knowledge of entering the six perfections (ṣaṭpāramitā_praveśajñāna);  knowledge of the four means of attraction, according to deserts (catuḥsaṃgrahavastuyathāpratyarhajñāna);  knowledge of entering the path of sound and voice (śabdavacanapathapraveśajñāna);  knowledge of teaching the dharmas as conventional expressions (saṃketadharmanirdeśajñāna);  non-discriminating knowledge of the meaning (arthāvinirbhāgajñāna);  imperishable knowledge of the letter (vyañjanākṣayajñāna);  knowledge of comforting all living beings (sarvasatvasaṃtoṣaṇajñāna);  knowledge of teaching the dharma appropriately to each and every one (yathāpratyarhadharmanirdeśajñāna);  knowledge of keeping the words of all Buddhas by recollection (sarvabuddhabhāṣitasmṛtigrahaṇajñāna);  knowledge of entering into analyzing the syntax of all words and letters (sarvapadavyañjanānusaṃdhiniruktyavatārajñāna);  knowledge understanding afflictions and purifications truly as they are (saṃkleśavyavadānayathābhūtāvabodhajñāna);  knowledge understanding cause and action (hetukriyā_praveśajñāna);  knowledge of the manifestation of all dharmas, free from blindness (sarvadharmāvabhāsavitimirajñāna);  This is called memory (eyaṃ dhāraṇīti).  When his body, speech, and mind (kāyavākcitta) are included (saṃgrhita) in a state which is like the earth (dharaṇi), such are imperishable,  the rain of the dharma (dharmavarṣa) falls, pacifies the burning pains of vices (kleśasaṃtāpa), and makes all qualities of the Buddha (sarvabuddhadharma) grow. This is way of entering the way of memory,  He who has attained memory (dhāraṇīpratilabdha) knows the practice that is never forgetting any dharma of the Buddha.  In this way, son of good family, the bodhisatva who has attained memory practices not forgetting. 
菩薩修已得如是陀羅尼門。以得是陀羅尼門故。  能總持一切諸佛所説。不忘不失陀羅尼者。  所謂於如所聞法不忘不失。  以念而念。  以意分別。  以進能覺。  於諸文字入無邊崖。  於諸言音隨類善解。  言辭辯説無有滯礙。  於不了義經善能進入。於了義經進入微覺。  See the previous record.  於世諦有分別智。  於第一義諦知無言説。  於諸諦有分別智。  於四念處有不忘智。  於四正勤等無壞智。  於四神足有遊戲智。  於諸根門有差別智。  於諸力中得無勝智。  於七覺分覺一切法如性智。    於八聖道無退沒智。  於定法中得善住心。  於慧法中得遍至智。  於明解脱得隨順智。  於諸辯中得深入智。  於諸神通得生起智。  於諸波羅蜜得分別智。  於四攝法得方便智。    於講法處授不及智。  於諸經義得無分別智。  於諸文字得無盡智。  於一切衆生得稱足智。  隨所受解得説法智。  .  於一切文字得所因辯智。  於一切垢淨得如實覺智。    於一切法得無障翳明智。  是爲陀羅尼。  得陀羅尼平等心者去離憎愛  能堪受法雨。斷一切結使熱惱。順諸助道法。  是爲陀羅尼菩薩。住此陀羅尼故常行無失。  是爲菩薩得陀羅尼終不失念。 
復次善男子。若菩薩得是陀羅尼已。  於佛所説悉能遍持令不忘失。  謂所聞法無有忘失。  以念不忘。  以捨覺悟。  以慧照了。  入於一切無盡文字。  得諸言音隨類善解智。  得無礙辯演説無滯智。  於了義經入理趣智。  不了義經入理趣智。  入於世俗無盡説智。  入於勝義不斷説智。    No Chinses  於正斷精進得無退智。  於四神足起遊戲智。  於諸根中得差別智。  於諸力中得無動智。  於七覺支得開悟智。    於八聖道得入理智。  於奢摩他得心住智。  於毘鉢舍那得法決擇智。  於智解脱得隨順智。  於諸辯説得深入智。  於諸神通得生起智。  於諸波羅蜜得分別智。  於四攝法得隨機智。  於諸音聲得語路智。  於決定法得決擇智。  於諸經義得無間斷智。  於諸文字得無盡智。  於諸有情得歡喜智。  於求法者得稱根説法智。  於佛所説得念總持智。  於一切文字得入詞句智。  於諸垢淨得如實覺智。  於諸業縁得悟果報智。  於一切法得光明無翳智。  是名陀羅尼。  得陀羅尼平等身語心者  能雨無盡法。能息諸煩惱。能生一切諸佛法故。  由得此陀羅尼甚深理故。常無忘失。  是故名爲菩薩得陀羅尼無忘法行。 
rigs kyi bu de la gzuṅs gaṅ (3) źe na |  gaṅ kun bzuṅ ba’i chos rnams mi brjed pa daṅ |  ji ltar thos pa’i chos rnams mi brjed pa daṅ |  dran pa rjes su dran pa daṅ |  rtogs par khoṅ du chud pa daṅ |  blo gros ’dod pa daṅ |  yi ge mi zad pa daṅ |  ṅes pa’i tshig daṅ skad la ’jug pa śes pa daṅ |  (4) spobs pa bstan pa thogs pa med ciṅ rgyun mi ’chad pa daṅ |  ṅes pa’i don gyi mdo sde rtogs pa la ’jug pa śes pa daṅ |  draṅ ba’i don gyi mdo sde rtogs pa la ’jug pa śes pa daṅ |  kun rdzob mi zad pa bstan pa śes pa daṅ |  don dam pa dbyer med pa’i de kho na bstan (5) pa śes pa daṅ |  bden pa la ’jug pa ṅes pa śes pa daṅ |  dran pa ñe bar gźag pa’i rjes su ’jug pa śes pa daṅ |  yaṅ dag par spoṅ ba’i brtson ’grus mi ’goṅ ba śes pa daṅ |  rdzu ’phrul gyi rkaṅ pas rnam par rol pa śes pa daṅ |  dbaṅ po’i rim pa śes (6) pa daṅ |  stobs la gnas pa mi bskyod par śes pa daṅ |  byaṅ chub kyi yan lag rtogs pa daṅ |  ’thun pa śes pa daṅ |  lam la ’jug pa’i gnas śes pa daṅ |  źi gnas kyis sems gnas par śes pa daṅ |  lhag mthoṅ gis chos sgrol bar śes pa (7) daṅ |  rig pa daṅ rnam par grol ba’i rgyu ’thun pa śes pa daṅ |  so so yaṅ dag par rig pa la ’jug pa śes pa daṅ |  mṅon par śes pa’i ye śes skyed pa śes pa daṅ |  pha rol tu phyin pa drug la ’jug pa śes pa daṅ |  bsdu ba’i dṅos po bźi so so ci rigs (275a1) par śes pa daṅ |  sgra skad daṅ ṅag gi lam la ’jug pa śes pa daṅ |  chos kyi brda ston pa śes pa daṅ |  don dbyer med par śes pa daṅ |  tshig ’bru mi zad par śes pa daṅ|  sems can thams cad tshim par bya ba śes pa daṅ |  so so ci rigs (2) par chos ston pa śes pa daṅ |  saṅs rgyas thams cad kyis gsuṅs pa dran pas ’dzin pa śes pa daṅ |  tshig daṅ yi ge thams cad mtshams sbyor ba’i ṅes pa’i tshig la ’jug pa śes pa daṅ |  kun nas ñon moṅs pa daṅ rnam par byaṅ ba yaṅ dag pa ji lta ba bźin du rtogs (3) pa śes pa daṅ |  rgyu daṅ bya ba la ’jug pa śes pa daṅ |  chos thams cad la snaṅ bar rab rib med par śes pa ste |  ’di ni gzuṅs źes bya’o ||  lus daṅ ṅag daṅ sems sa daṅ ’dra ba’i chos kun tu ’dzin pa gaṅ yin pa de ni mi zad pa ste |  chos kyi char ’bebs pa (4) daṅ | ñon moṅs ba’i gduṅ pa rab tu źi bar byed pa daṅ | saṅs rgyas kyi chos thams cad rnam par skyed pa ’di ni gzuṅs kyi tshul la ’jug pa yin te |  gzuṅs thob pa saṅs rgyas kyi chos thams cad la mi brjed par spyod par śes par bya’o ||  rigs kyi bu de ltar na (5) byaṅ chub sems dpa’ gzuṅs thob pa rtag tu mi brjed par spyod pa yin no || 
29. Pratibhāna  How then, son of good family, is the bodhisatva supported by the presence of the buddha as unhindered and uninterrupted eloquence (tatra katamā kulaputra bodhisatvasyāpratihatānācchedyapratibhāne nityabuddhādhiṣṭhānādhiṣṭhitaḥ)? 
  善男子。云何菩薩得無障礙。如來加持辯者。 
  善男子云何菩薩。獲得如來加持無礙辯才。 
  rigs kyi bu de la ji ltar na byaṅ chub sems dpa’ spobs pa thogs pa med ciṅ rgyun mi ’chad la rtag tu saṅs rgyas kyi byin gyi rlabs kyi byin gyis brlabs ba yin źe na | 
 
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