Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

V. Miracle

Puṣpavarṣa Gaganagañjaparipṛcchā, volume 4 Then the bodhisatva, the great being named Āśupratibhāna joined this assembly, was seated with them, and said this to the bodhisatva Gaganagañja (atha khalu āśupratibhāno nāma bodhisatvo mahāsatvo tatraiva pariṣadi sannipatito ’bhūt sanniṣaṇṇo gaganagañjaṃ bodhisatvaṃ etad avocat): . “Son of good family, if your name is Gaganagañja, is this open space (gagana) your treasury (gañja)?” Gaganagañja said: “So it is, son of good family, the open space is my treasury (gagano mama gañjaḥ).” Āśupratibhāna said: “Son of good family, let us see the distinction of open space and treasury (gaganagañjaviśeṣa). Then the Lord said this to the bodhisatva, the great being Gaganagañja (atha khalu bhagavān gaganagañjaṃ bodhisatvam mahāsatvam idam avocat): “Son of good family, let us see the distinction of open space and treasury.” Then the bodhisatva Gaganagañja said this to the bodhisatva Āśupratibhāna: “Whatever you want, son of good family, I will pour it down from open space as a rain.” Then the bodhisatva Āśupratibhāna made a wish: “I have seen a lotus flower called ‘Sarvaprabhāvavairocana’ in the Padmavyūha universe of the Tathāgata Śrīratnotpala, that would be one krośa wide, consisting of hundred koṭis of young and tender petals, is pleasant to touch like soft cloth (kācilindika), has a fragrance (gandha) which filled the Buddha-fields (buddhakṣetra), and has many hundred thousand colors (varṇa). Thus when the bodhisatvas see the lotus flower, they are in rapture and unable to take their eyes off it. By seeing the lotus flower and by smelling its fragrance, the bodhisatvas attain concentration (samādhi). Please pour down the rain of such lotus flowers on us.” Immediately after the bodhisatva Āśupratibhāna made a wish thus, by the magical presence of the bodhisatva Gaganagañja (gaganagañjādhiṣṭhāna), the rain of such lotus flowers began to pour down from the vault of the sky (gaganatala). Then, by smelling the lotus flowers, the whole assembly entered into the concentration called Prītyāhāra. Having emerged from the concentration, the whole assembly bowed to the bodhisatva Āśupratibhāna, and said: “The magical presence of the good man (satpurṣādhiṣṭhāna) and the power of insight (prajñābala) are good, these are good. May all living beings attain magical presence such as this (sarvasatvā īdṛśasya adhiṣṭhānasya lābhino bhavantu)!”

大方等大集經卷第十六
北涼天竺三藏曇無讖譯
虚空藏菩薩品第八之三

爾時衆中有一菩薩。名曰速辯。¹ 即從座起偏袒右肩。右膝著地合掌向佛白佛言。佛告速辯菩薩。善男子。譬如大富長者多諸民衆。無量庫藏財寶充滿。能行布施心無慳悋。若行施時。貧窮往者隨意所須。開大寶藏悉能給與。彼諸衆生皆得適意。長者施已心喜無悔。善男子。虚空藏菩薩亦復如是。常行功徳成就方便力迴向故。戒身善清淨故。得成就神足力故。純至究竟善清淨故。所願増益成就故。知一切法如幻化故。得如來神足力故。於虚空中隨衆生所須。若法施若財施。盡能施與皆令歡喜。以是故善男子。是賢士以此方便智故名虚空藏。

復次善男子。過去無量阿僧祇劫。復過無量阿僧祇劫。不可思議不可稱不可量不可算數。爾時有佛出世。號普光明王如來･應供･正遍知･明行足･善逝･世間解･無上士･調御丈夫･天人師･佛･世尊。世界名曰大雲清淨。劫名虚空淨。是大雲清淨世界。豐足熾盛安隱快樂多諸天人。地平如掌無諸沙礫荊棘。寶繩界道。雜寶莊嚴7軟如天衣。閻浮檀金華遍布其地。衆寶間錯。世界衆生無上中下。人天同等如兜率天。彼世界無有村營城邑聚落。是諸天人各有寶樓臺觀。人宮在地天處虚空。以此爲異。是普光明王如來壽命十六中劫。純以菩薩爲僧有六十那由他。皆得神通遊戲。於菩薩行悉得自在。

爾時於三千大千世界處中有一四天下。名曰日明。如來於中成阿耨多羅三藐三菩提。於三千大千世界而作佛事。彼日明四天下中。有轉輪聖王名功徳莊嚴。於四天下而得自在七寶成就。是大聖王。於四天下中起七寶臺。東西八由旬南北四由旬。周匝有五百園觀。是功徳莊嚴聖王。有三十三萬六千宮人婇女。端正殊妙如天玉女。有四萬童子端正勇健。各與半那羅延力等。爾時功徳莊嚴王與童子婇女及諸眷屬倶。出詣大樂莊嚴園遊觀。作樂歌舞以自娯樂。爾時衆中有二大夫人。一名徳威。二名徳光。離本坐處詣一樹下。思惟諸行無常。當作是思惟時。各有一子化生抱上。端正殊妙成就第一微妙之色。相好嚴身觀者無厭。身放大光普照園觀。於上空中諸天唱言。此二童子。一名師子。二名師子進。從是以來常名師子師子進。爾時二子適生不久説諸妙偈。讃功徳莊嚴王言

昔造善惡不敗忘　供養諸佛亦不失
純至不捨菩提心　堅持所聞不忘智
調伏自守不失戒　忍辱軟和善防護
能報恩者造善業　能勤精進不失道
善能專心定諸根　心能分別思惟慧
以智能造不濁業　以此淨法證菩提
不爲煩惱所染著　善能分別諸義趣
是故能捨受胎形　化生清淨蓮華中
我等從上醫王佛　聞此普光明如來
智慧無等叵思議　故來至此爲法故
願共父王到佛所　禮拜供養大法王
諸佛世尊甚難値　亦如優曇波羅華
王聞是語甚適意　時會大衆皆歡喜
百千萬種導從王　倶共發進向佛所
到已瓔珞及雜華　塗香伎樂諸供具
供養圍遶七匝已　合掌敬禮在前立
爾時師子師子進　頂禮兩足天人尊
以口嗚足而讃歎　言辭妙巧順法義
世尊是舍依止護　爲世盲冥開大明
體衆心行到彼岸　隨所信樂能悦可
今此大王恃王位　貪著色聲香味法
是故不來至佛所　失供養佛不聞法
快哉世尊生大悲　願説無上菩提法
令此大王發道心　堅固不退於佛智
佛踊八十多羅樹　處在虚空告王言
人王汝今至心聽　聞已如法而奉行
五欲無常喩如夢　命喩草木如霜露
王及國邑如幻化　是故智者不足貪
習行欲者無厭足　習欲渇愛更増心
習猶未足而命終　唯得聖智者乃足
汝當善順觀己身　諸陰如幻不堅固
四大其猶如毒蛇　六情無實如空聚
妻子珍寶及王位　臨命終時無隨者
唯戒及施不放逸　今世後世爲伴侶
觀我神足力無畏　以諸相好莊嚴身
辭應弟子徒衆等　是故王宜發道心
大王即時聞法已　妻子眷屬皆歡喜
七十六千億衆倶　皆發無上菩提心
皆言我已發道心　誓度一切諸衆生
我等渉行爲衆生　成正覺已度脱之

爾時功徳莊嚴王從佛聞説如斯等偈。及見神變已。復増益堅固菩提之心。頂禮佛足而白佛言。唯願世尊。及菩薩弟子大衆。受我八萬四千歳請願。以衣服飮食臥具醫藥。給侍所須

爾時世尊及諸大衆。爲憐愍王故即便受請。於是功徳莊嚴王。知佛受其請已。歡喜踊躍頂禮佛足。遶已便去。時王子師子師子進。及二萬王子捨世王位。於佛法中剃除鬚髮出家修道。勤行精進樂求善法。師子及師子進出家未久。得五神通堅固不退。彼佛知此二人得神通已。加其威神。常爲衆生演説妙法。彼二比丘。即於彼三千大千世界。從國至國。從四天下至四天下。施作佛事而爲説法。彼二比丘。以如是因縁。化度無量阿僧祇衆生。令堅固不退於無上大乘。爾時功徳莊嚴王於八萬四千歳中。以諸樂具供養世尊及大衆已。與一切群臣前後侍從。爲聽法故往至佛所。而作是念。我諸子等剃除鬚髮出家修道。常受供養自不行施。亦未見得過人之法。寧可還家捨財布施修諸功徳。如我所種善根耶。爾時普光明王如來即知功徳莊嚴王心。告師子進菩薩言。善男子。現汝自在功徳神力。大菩薩變現使此大衆普得見聞。迴彼邪心使得正見。爲降伏諸魔外道故。爾時師子進菩薩即時入定已。現如是等相。使三千大千世界六變振動。於上虚空中雨種種妙物。所謂諸華香。末香塗香。繒蓋幢幡。作種種天樂。美饍飮食。瓔珞衣服。種種珍寶。皆從空中繽紛而下。雨如此寶。滿足三千大千世界。衆生得未曾有皆大喜悦。爾時從地神諸天上至阿迦膩吒天皆歡喜踊躍。唱如是言。此大菩薩。可名虚空藏。所以9然者。以從虚空中能雨無量珍寶充足一切。爾時世尊即印可其言名虚空藏。於是功徳莊嚴王見師子進。作如是無量神變。心淨踊悦得未曾有。捨憍慢心合掌向佛作如是言。希有世尊。菩薩功徳智慧乃能如是。自然而雨無量珍寶。充足一切終無窮盡。世尊。在家者施所益無幾。夫出家者。以神通力施無崖際。在家者施不稱彼意。雖施猶悋以爲苦惱。出家者施能12適彼意。亦不悋惜不生苦惱。爾時功徳莊嚴王即捨王位與子吉意。以眞信心剃除鬚髮。於佛法中出家修道。出家已。爲増長善法故常勤精進。出家未久修得四禪四無量心及五神通。時吉意王以法治化國無怨者。精進不廢供養世尊。佛復告速辯菩薩。善男子。爾時功徳莊嚴王者豈異人乎。莫造斯觀。即拘留孫如來是。爾時師子菩薩者則我身是。爾時師子進菩薩者。即虚空藏菩薩是。善男子。虚空藏菩薩當乎爾時。初於空中雨無量珍寶。以是因縁常名虚空藏。善男子。爾時王子吉意者。今彌勒菩薩是。爾時二萬王子於彼佛法中出家者。今與虚空藏菩薩來此衆中聽法者是。於彼佛法中先出家者。彼王内外眷屬及王子所化衆生。今現在十方行菩薩道。是故速辯菩薩。應常淨戒衆増長本願。以淨戒衆増長本願故。隨欲所作皆能成辦。

爾時衆中有諸菩薩。渇仰欲見虚空藏神變之力。虚空藏相貌云何爾時世尊知衆心所念。即告虚空藏菩薩言。善男子。現汝神變虚空藏相。爾時虚空藏菩薩即入稱一切衆生意三昧。入已以此三昧力故。於此三千大千世界。妙寶莊嚴堂上虚空中。雨種種妙物。隨衆生所欲盡給足之。所謂須華雨華。須鬘須香。須末香須塗香。須繒蓋幢幡。須種種音樂。須嚴身之具瓔珞衣服。須餚饍飮食。須車乘翼從。須金銀琉璃頗梨車渠馬瑙眞珠珊瑚。雨如是等種種珍寶隨意與之。有須法欲法樂法之者。於虚空中隨所樂聞。出衆法音悦可耳根。所謂契經。音合偈經。受記經。偈經。結可經。因縁經。雙句經。本生經。勝處經。方等經。未曾有經。大教勅法。須如是等經者。盡出應之。須譬喩者。須那羅等變音者。須巧言語音者。須種種雜音者。須甚深音者。須方便淺音者。須如是等音者。盡出應之。須聲聞乘度者。出四諦法音應之。須縁覺乘度1者。出甚深十二因縁法音應之。須大乘度者。出六波羅蜜不退轉法音應之。又於空中出諸妙偈曰

説諸法性　如虚空等　今説其門
衆咸諦聽　如空無高　亦無有下
以無高下　亦無體性　如空無生
亦無有滅　以無生滅　性不敗壞
如空無増　亦無有減　以無増減
同諸法相　如空無明　亦無有闇
以無明闇　心性亦爾　如日照空
亦無有喜　不照不憂　智者學爾
如雨鉾箭　不傷於空　行者修空
亦不可傷　如空水潤　無有喜悦
智者稱利　亦無喜悦　如空毀譽
無有分別　智者毀譽　亦復如是
如動大地　空終不動　智者無依
不動法性　如乾大炭　不燒虚空
知煩惱者　不爲所燒　如空常住
無有敗壞　諸法亦爾　常住法界
喩如虚空　受一切色　法界亦爾
受一切法　如空非色　相不可見
心性如是　同空無相　虚空假名
無有形貌　心意識然　亦假名説
如空無邊　終不可取　大人智然
與虚空等　如鳥行空　無有足跡
行菩提然　行不可見　身滅過去
如虚空等　現在諸陰　同虚空相
四大亦然　同如虚空　如三災後
無諸異相　一切衆生　不能滿空
凡夫如是　五欲無滿　若有聖智
知一切法　彼足無求　離婬貪著
如空廣大　無有邊崖　佛法亦爾
無有邊際　知諸法性　是佛法者
彼不依物　亦不捨物　知物非物
住於實際　於物非物　無有二相
以聲明空　空性非聲　無有音聲
是名爲空　佛雖説空　終已無説
空性叵説　是故名空　如幻化夢
野馬影響　諸佛説法　皆悉如是
爲導衆生　説如是喩　眞淨之義
更無譬喩　諸法無相　以相如説
相及無相　法性倶無　空相爲相
空亦無相　體此相者　是爲菩薩
無滯無礙　無戲無動　無始無終
是爲菩薩　不離衆生　非衆生數
如衆生性　是爲菩薩　喩如幻師
殺衆幻人　實無死者　所度亦爾
幻與衆生　泥洹佛法　知同一性
無性無相　此大士得　無漏空藏
充足一切　不可窮盡　昔殖衆徳
故獲斯藏　不有貯聚　乃能如是
能知諸法　因縁生者　其藏無盡
不可思議　救世大仙　説四無盡
空及道心　衆生佛行　若財是寶
則可貯聚　非寶無寶　是以無盡
究竟空法　已盡無盡　無盡不盡
是謂無盡　知此門者　近於菩提
住此門故　速成菩提

以虚空藏菩薩神力故。於上空中雨如是等妙法及財。令三千大千世界一切衆生。得無量不可思議快樂所願具足。有患苦衆生蒙藥除愈。孤窮衆生得無量珍寶。繋閉衆生得開悟解脱。諸根不具者悉得具足。應被刑戮者。空中雨諸化人而代受之。親愛久別悉得歡會。被憂煎衆生悉得無憂。墮三塗衆生。蒙光觸身除一切苦身心快樂。爾時此三千大千世界中衆生各各飮食遊戲。五欲具足共相娯樂。或有行施作諸功徳。一切衆生成就如是等樂。各作是言。乃有此大士能施世樂。此虚空藏菩薩出世故。能施世間甘露。乃能常勤爲與一切衆生樂無疲惓也。虚空藏菩薩現如是等神變。悦可一切衆生性。示現菩薩神力。以財施法施攝衆生故。令無量阿僧祇衆生發阿耨多羅三藐三菩提心。令無量菩薩得無生法忍。復令無量阿僧祇不可説不可説諸菩薩發勤精進故。得成就諸三昧門陀羅尼門。得遊戲神通門。

1. The section of the dialogue with the bodhisatva Āśupratibhāna (速辯菩薩) in the Dharmakṣema’s translation (T.397, 108a13-110c20) covers the sections of the dialogues with the bodhisatva Āśupratibhāna (迅辯菩薩), the bodhisatva Ratnavyūha (寶莊嚴菩薩), the bodhisatva Kālarājan (時王菩薩), the bodhisatva Vaidyarāja (醫王菩薩), the bodhisatva Apāyajah (摧惡趣菩薩), the bodhisatva Samantāloka (普遍光明菩薩), five hundred widows, five hundred men, and the bodhisatva Dharmarāja (法王菩薩) in the Tibetan version (281b4-285a7; 287a6-289a3) and the Amoghavajra’s translation (T.404, 627c15-629b03; 630a10-630c22), and the order is different

爾時會中有菩薩摩訶薩名曰迅辯。白大虚空藏菩薩言。正士汝名虚空庫藏。而汝豈以虚空爲庫藏那。虚空藏菩薩言。善男子我亦是虚空亦是庫藏。迅辯菩薩言。善男子我願見汝虚空庫藏差別之相。虚空藏菩薩言。善男子如汝之心所思惟物。我令空中爲汝雨之。迅辯菩薩言我昔。曾見亦優波羅吉祥如來蓮花莊嚴世界。彼有蓮花名曰一切光明遍照。其量廣於一倶盧舍。有多千葉香潔柔軟。猶若迦止栗那綿。身觸之時受極快樂。其香芬馥遍於無量百千世界。彼中菩薩聞香見花即皆得定。唯願仁者於此衆會而雨是花。時迅辯菩薩。一心淨意。未久之間於是大虚空藏菩薩以大威神加持力故。即於空中雨如是花。時此會衆見是花已。各各獲得愛樂花三摩地。從定出已異口同聲。讃大虚空藏菩薩言。善哉善哉。正士由汝加持智力故。令一切有情悉皆獲得如是之力

|| ’phags pa nam mkha’ mdzod kyis źus (4) pa | bam po bźi pa | de nas byaṅ chub sems dpa’ sems dpa’ chen po myur bar spobs pa źes bya ba ’khor de ñid du ’dus par gyur te | ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu gaṅ khyod kyi miṅ nam mkha’ mdzod ces bya ba (5) de | ci nam mkha’ khyod kyi mdzod dam | smras pa | rigs kyi bu de bźin te | nam mkha’ ni kho bo’i mdzod do || myur bar spobs pas smras pa | rigs kyi bu nam mkha’ mdzod kyi bye brag bdag cag gis kyaṅ blta’o || de nas bcom ldan das kyis byaṅ chub sems dpa’ nam mkha’ mdzod (6) la bka’ stsal pa | rigs kyi bu khyod kyis nam mkha’ mdzod kyi khyad par ston cig || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ myur bar spobs pa la ’di skad ces smras so || rigs kyi bu khyod kyi yid la gaṅ ’dod pa de kho bos nam mkha’ las (7) char dbab bo || de nas byaṅ chub sems dpa’ myur bar spobs pa ’di sñam du sems te | de bźin gśegs pa rin po che ud pa la’i dpal gyi ’jig rten gyi khams pad ma bkod pa źes bya ba na | ’od thams cad rnam par snaṅ ba źes bya ba’i pad ma rgya ni rgyaṅ grags kyi tshad | ’dab ma bye ba stoṅ phrag (282a1) maṅ po ’jam źiṅ gźon pa | gos ka tsa li na di ka ltar reg na bde ba | dris ni saṅs rgyas kyi źiṅ khyab pa | kha dog maṅ po brgya stoṅ daṅ ldan pa | mthoṅ na yid du ’oṅ źiṅ chog mi śes pa | pad ma de mthoṅ ba daṅ dri bsnams pas byaṅ chub sems dpa’ de dag tiṅ ṅe ’dzin thob par (2) ’gyur ba de bdag gis mthoṅ ste | ’khor ’dir de ’dra ba’i pad ma’i char phob śig sñam pa daṅ | byaṅ chub sems dpa’ myur bar spobs pas bsams ma thag tu de | de nas byaṅ chub sems dpa’ nam maka’ mdzod kyi byin gyi rlabs kyis nam mkha’i ṅos las de ’dra ba’i pad ma’i char mṅon par (3) phab ste | de nas ’khor de dag thams cad pad ma de dag gi dri mthoṅ źiṅ tshor bas dga’ ba’i zas źes bya ba’i tiṅ ṅe ’dzin la sñoms par źugs so || ’khor de thams cad tig ṅe ’dzin las laṅs te | byaṅ chub sems dpa’ nam mkha’ mdzod la phyag ’tshal nas ’di skad ces ’dzer to || (4) skyes bu dam pa’i byin gyi rlabs daṅ ye śes kyi stobs legs so legs so || sems can thams cad kyaṅ ’di ’dra ’bi byin gyi rlabs thob par gyur cig |

Ratnavarṣa Then the bodhisatva Ratnavyūha joined this assembly (atha khalu ratnavyūho nāma bodhisatvo sannipatito ’bhūt), was seated with them, and said this to the bodhisatva Gaganagañja: “Please, son of good family, pour down a rain of gold dust.” Immediately after the bodhisatva Ratnavyūha said thus, the rain of gold dust poured down from the sky. Then the bodhisatva Ratnavyūha said to the bodhisatva Gaganagañja: “Son of good family, please pour down rain of all kinds of jewels from the sky.” Immediately after his words, the great rain of immeasurable, incalculable amount of jewels, equal to Mount Sumeru in size, with various kinds of names and colors, poured down from ten directions. To wit, gold (suvarṇa), silver (rajata), crystal (sphaṭika), lapis lazuli (vaiḍūrya), emerald (aśmagarbha), ruby (lohitamuktikā), white coral (musāragalva), Śrīgarbha gem, stainless jewel, red coral gem, moonstone (candraprabhā), sunstone (sūryakānta), illuminating gem, brightening gem, Jambū-light gem, fire-light gem, conch shell (śaṅkha), crystal (śilā), red coral (pravāla), sapphire (indranīla), Guṇākara gem, calm light gem, water-light gem, water-like gem, transparent gem, earthy light gem, indestructible gem, blinding gem, śakra-holding gem, victor’s gem, the great victor’s gem, blazing light gem, the victor’s essence of glory gem, adamantine gem, worldly light gem, Jyotīrasa gem, shining gem, Ardhacandra gem, Jambū-water-light gem, Jambūdvīpa-light gem, thousand lights gem, shooting star gem, burning light gem, … and nameless gems; the rain of these jewels poured down, and it was not easy to enumerate all the names of precious jewels even for an aeon.

爾時衆中復有菩薩名寶莊嚴。白大虚空藏菩薩言。大士唯願爲我及諸有情。於虚空中雨細粖金。所言未訖即有無量粖金。從虚空中如雨而下。寶莊嚴菩薩復言。願於空中雨一切寶。所言未訖即於空中。有無量無數種種名種種色種種摩尼之寶如雨而下。所謂金銀頗胝迦。吠琉璃碼瑙赤珠牟娑羅藏寶。吉祥藏寶髻娑羅無垢光寶。月光寶日光寶照曜寶珠勝光寶。贍部光寶火光寶。硨磲璧玉珊瑚帝青寶。徳藏寶寂靜光寶澄清濁水寶。不壞光明寶建立眼寶。旋轉寶釋迦楞伽寶。勝寶大勝寶。威徳熾盛寶吉祥藏王寶。金剛蘂寶世光寶。光味寶持光半月寶。贍部檀寶贍部洲光寶。千光寶矩火光寶。勝莊嚴寶息熱寶。無熱惱寶除病寶。淨眼寶淨耳鼻舌身意寶。照曜支寶照曜寶。青光寶黄光寶。頗威迦寶白頗胝迦寶網寶。以要言之餘如是類。無量之寶悉皆雨之。如是無邊衆寶名字。若於一劫不可説盡

de nas byaṅ chub sems dpa’ rin chen bkod pa źes bya ba ’dus par gyur te | ’dug pa des byaṅ chub sems dpa’ nam mkha’ mdzod la (5) ’di skad ces smras so | rigs kyi bu khyod kyis nam mkha’ las gser phye’i char phob śig || byaṅ chub sems dpa’ rin chen bkod pas tshig de skad ces smras ma thag tu | de’i mod la nam mkha’ las gser phye’i char mṅon par phab bo || de nas yaṅ byaṅ chub sems dpa’ rin chen bkod pas (6) byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis nam mkha’ las rin po che thams cad kyi char phob sig | tshig de skad ces smras ma thag tu de’i mod la phyogs bcu nas ri rab kyi tshad tsam gyi rin po che graṅs med dpag tu med pa miṅ tha dad pa kha dog tha dad pa (7) yod pa de dag gi char chen po mṅon par phab pa ’di lta ste | gser daṅ | dṅul daṅ | śe la daṅ | bai dū rya daṅ | rdo’i sñiṅ po daṅ | mu tig dmar po daṅ | spug daṅ | dpal gyi sñiṅ po’i ze ba can daṅ | dri med daṅ | rin chen byi ru daṅ | zla ba’i ’od daṅ | me śel daṅ | snaṅ byed daṅ | ’od mchog daṅ | ’dzam gliṅ ’od daṅ | me (282b1) ’od daṅ | duṅ daṅ | man śel daṅ | byi ru daṅ | an da rñil daṅ | yon tan ’byuṅ gnas daṅ | rab tu źi ba’i ’od daṅ | chu ’od daṅ | chu mdog daṅ | chu daṅ bar byed daṅ | sa’i ’od daṅ | mi phyed pa’i gnas daṅ | mig mi bzod pa daṅ | brgya byin thogs pa daṅ | rgyal ba daṅ | cher rgyal ba daṅ | gzi brjid ’bar (2) ba daṅ | dpal gyi sñiṅ po’i rgyal po daṅ | rdo rje’i ze ba can daṅ | ’jig rten snaṅ ba daṅ | skar ma dga’ daṅ | ’od ’dzin daṅ | zla gam daṅ | ’dzam bu’i chu ’od daṅ | ’dzam bu’i gliṅ gi ’od daṅ | ’od stoṅ ldan daṅ | skar mda’i sgo daṅ | me’i ’od daṅ | rgyal bas brgyan pa daṅ | tshab źi byed daṅ | gduṅ ba (3) med daṅ | nad sel daṅ | mig sbyoṅ daṅ | rna ba daṅ | sna daṅ | lce daṅ | lus daṅ | yid sbyoṅ daṅ | yan lag rnam par snaṅ ba daṅ | rnam par snaṅ ba’i ’od daṅ | ’od sṅon po daṅ | ’od ser po daṅ | dkar po daṅ | śel gyi kha dog daṅ | rin po che’i dra ba daṅ | rin po che thams cad yaṅ dag par bsdus pa (4) daṅ | miṅ de lta bu daṅ | miṅ de ma yin pa’i rin po che’i char rab tu phab ste | nor bu rin po che de dag gi miṅ ni bskal par yaṅ zad par sla ba ma yin no ||

Āhāracīvaravarṣa Then the bodhisatva named Kālarāja addressed himself to the bodhisatva Gaganagañja: “In this Saha universe (sahālokadhātu), son of good family, there are living beings suffering from poverty (daridra), lacking food or drink (anannapāna), and wearing ragged clothes; there are hungry ghosts (preta) tormented by hunger and thirst (kṣutpipāsā), covering themselves with their hairs, and subsisting on such as spittle, mucus, blood, and pus (kheṭasiṃhāṇarudhirapūya). In order to protect these living beings, please pour down the rain of food, drink, and clothing!” Immediately after that, by the magical presence of the bodhisatva Gaganagañja, the rain of all kinds of delicious hard foods, soft foods (khādanīyabhojanīya), and soups poured down; the rain of all kinds of tasty beverages poured down to the depth of a chariot’s axle (akṣamātrābhir dhārābhiḥ); the rain of many hundred thousand colors of clothes, which are pleasant to touch like the thin and soft cloth (kācilindika), poured down. Then, in this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu), all the wretched and poor (sarvakṛpaṇadaridra), and all hungry ghosts (sarvapreta) were satisfied.

爾時復有時王菩薩。白大虚空藏菩薩言。大士此娑訶世界。有無量受苦有情。貧匱飢餓無諸飮食。著破弊衣復有裸形。及諸餓鬼露體饑渇被髮覆身。常思所棄涕唾膿血。爲如是類願生憐愍。雨以衣食而充濟之。時虚空藏菩薩。以加持力即於虚空。雨種種飮食異類衣服。百千色相無量無邊不可算數。上妙細軟過於迦止栗那綿。身觸之時受極快樂。於此三千大千世界。一切貧匱孤露有情及諸餓鬼。蒙此飮食勝妙衣服悉皆充足

de nas byaṅ chub sems dpa’ dus kyi rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || (5) rigs kyi bu mi mjed kyi ’jig rten gyi khams ’di na sems can sdug bsṅal źiṅ dbul ba | zas daṅ skom med pa | gcer bu gos med pa | gos ral po gyon pa daṅ | yi dgas rnams bkres śiṅ skom pas yoṅs su zin pa | gcer bu raṅ gi skras yog pa | mchil ma daṅ (6) ṅar sna bas daṅ | khrag daṅ | rnag za ’dod pa de lta bu’i sems can de dag bskyab pa’i phyir zas daṅ | skom daṅ | gos kyi char khyod kyis phob śig | de nas de ma thag tu byaṅ chub sems dpa’ nams mkha’ mdzod kyi byin gyi rlabs kyis bza’ ba daṅ | bca’ ba daṅ | myaṅ ba daṅ | bldag (7) ba sna tshogs kyi char rab tu phab ste | ro brgya daṅ ldan pa’i khu ba daṅ | btuṅ ba thams cad kyi char gyi rgyun śiṅ rta’i srog śiṅ tsam gyi char mṅon par bab bo || gos kha dog du ma daṅ | kha dog tha dad pa daṅ | kha dog brgya stoṅ du ma daṅ | phra źiṅ ’jam pa ka tsa la na di ka ltar reg na bde ba’i (283a1) char rab tu phab ste | de nas stoṅ gsum gyi stoṅ chen po’i ’jig rten gyi khams na bkren pa daṅ | dbul po thams cad daṅ | yi dags thams cad kun tshim par byas so ||

Amṛtavarṣa Then the bodhisatva Vaidyarāja addressed himself to the bodhisatva Gaganagañja: “Son of good family, there are patients (vyādhita) suffering from many diseases without nurse. For the sake of them, please pour down the rain of great medicine by which all the sick get free from sickness!” Immediately after that, the rain of ambrosia (amṛtavarṣa) poured down from the open space (āntarīkṣa), and all the sick were free from all diseases.

爾時會中復有菩薩名曰醫王。白大虚空藏菩薩言。大士今此世界。無量有情嬰諸疾病。復無眷屬所能瞻視。以病纒綿受大苦惱。願爲此等諸有情類。雨上藥草令彼患者悉皆除愈。所言未訖。即時虚空雨於無量甘露妙藥。由此藥故一切病者服皆除差。

de nas byaṅ chub sems dpa’ sman pa’i rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ (2) mdzod la ’di skad ces smras so || rigs kyi bu sems can na ba g-yog med pa nad du mas reg pa yod pa de dag gi don du sman chen po’i char gaṅ gis na ba de dag thams cad nad las yoṅs su thar bar ’gyur ba phob śig | de nas de ma thag tu bar snaṅ las bdud rtsi’i sman gyi (3) char mṅon par rab tu phab ste | des nad thams cad las yoṅs su thar bar gyur to ||

Pāramitāvarṣa Then the bodhisatva Apāyajaha addressed himself to the bodhisatva Gaganagañja: “Son of good family, please pacify three evil existences (tryapāya).” Immediately after that, a bright light shone from the open space (āntarīkṣa), and the inhabitants of hell (naraka), animals (tairyagyonika), and the inhabitants of Yāma’s world (yamalaukika), all those who were touched by the light were filled with happiness (sukha), and so all beings in the three evil existences were pacified. Then, the rain of gifts, such as flowers (puṣpa), garlands (mālā), incenses (gandha), unguents (upalepana), aromatic powers (cūrṇa), religious robes (cīvara), parasols (chattra), banners (dhvaja), pennons (patākā), five kinds of musical instruments (vādita), songs, male servants (dāsa), female servants (dāsī), wives (bhāryā), boys (dāraka), girls (kanyā), female attendants (dāra), horses (aśva), elephants (hasti), chariots (ratha), foot-soldiers (patti), vehicles (vāha), houses (gṛha), villages (sagrāma), cities (nagara), towns (nigama), provinces (janapada), kingdoms (rāṣṭra), capitals (rājadhāni), gardens (udyāna), pavilions (kūṭāgāra), palaces (prāsāda), portals (toraṇa), windows (gavākṣa), half-moon shaped decorations on building (ardhacandra), thrones (mañca), palanquin (śivika), and chariots drawn by four cattle, sixteen cattle, and a thousand of good horses (aśvājāneya), poured down from the open space. Thus the bodhisatva Gaganagañja sustained by the magical presence said to the whole congregation of bodhisatvas: “Sons of good family, having received all these riches, give them all away, and fulfill the perfection of generosity (dānapāramitā)!” Then the bodhisatva named Śīlālaṃkāra said this to the bodhisatva Gaganagañja: “Son of good family, if the rain of the perfection of generosity (dānapāramitā) poured down by your magical power, why do you not pour down the rain of the perfection of morality (śīlapāramitā)?” Immediately after his words, the buddhas and bodhisatvas in ten directions praised the adornments of the virtues of morality (śīlaguṇālaṃkāra), and the voice of praising the virtues of morality, as many expressions as there are, resonated in the open space (āntarīkṣa). In the same way, the voices of [praising] the virtues of tolerance, vigour, meditation, and insight (kṣāntivīryadhyānaprajñā) [resonated in the open space.] As long as the buddhas and bodhisatvas in ten directions taught a hundred thousand ways into the dharma (dharmamukha) by means of syllables, explanations, and agreed terms (akṣaraniruktisaṃketa), all those voices of the dharma, which never increase or decrease and do not enter into any difference, resonated in the open space endlessly. By the sound of the dharma, all living beings in this world system of three thousandfold worlds (trisāhasramahāsāhasralokadhātu) obtained this understanding, and thus immeasurable and incalculable living beings became matured in the three vehicles (triyāna).

復有菩薩名摧惡趣。白大虚空藏菩薩言。善男子願以大悲。息三惡趣受諸劇苦一切有情。所言未訖。即於空中出大光明。照捺落迦傍生鬼趣。彼諸有情皆息衆苦得受安樂。又於虚空雨衆花鬘塗香末香。幢幡傘蓋燈濁音樂。奴婢妻妾童子婇女。象馬車乘宅舍。城郭村邑聚落國土。宮殿樓閣花園窓牖床榻。珍寶輩輿四牛十六牛。乃至千牛所駕之車。悉於虚空如雨而下。皆由大虚空藏菩薩加持力故。復告衆言。善男子汝等皆取如是等物隨用捨施。當令滿足檀波羅蜜。復有菩薩名戒莊嚴。白大虚空藏菩薩言。善男子汝已雨於檀波羅蜜。何不復雨戒波羅蜜。所言未訖。即時十方諸佛及諸菩薩。皆共讃歎戒波羅蜜莊嚴功徳。如是讃歎戒功徳聲從空中出。如是讃歎忍辱精進禪定智慧莊嚴功徳。所出之聲亦復如是。又聞諸佛菩薩百千詞句。稱讃諸法無増無減。由此法音警覺三千大千世界。令無量無數有情。修學三乘而得成就

de nas byaṅ chub sems dpa’ ṅan soṅ spoṅ źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis ṅan soṅ gsum źi bar gyis śig | de nas (4) de ma thag tu bar snaṅ las ’od rab tu btaṅ ste | sems can dmyal ba pa daṅ | dud ’gro’i skye gnas pa daṅ | gśin rje’i ’jig rten pa’i sems can rnams ’od des reg pa de dag thams cad bde ba daṅ rab tu ldan par gyur te | ṅan soṅ gsum po thams cad rab tu źi (5) bar gyur te | ’di ltar sbyin pa yoṅs su gtoṅ ba la rab tu sbyor ba’i bar du me tog daṅ | phreṅ ba daṅ | spos daṅ | byug pa daṅ | phye ma daṅ | chos gos daṅ | gdugs daṅ | rgyal mtshan daṅ | ba dan la sogs pa daṅ | rol mo sna lṅa daṅ ldan pa daṅ | glu’i dbyaṅs daṅ | bran pho (6) daṅ | bran mo daṅ | chuṅ ma daṅ | khye’u daṅ | bu mo daṅ | slas daṅ | rta daṅ | bal glaṅ daṅ | śiṅ rta daṅ | dpuṅ bu chuṅ daṅ | bźon pa daṅ | khyim daṅ | groṅ daṅ | groṅ khyer daṅ | groṅ rdal daṅ | ljoṅs daṅ | yul ’khor daṅ | rgyal po’i pho braṅ ’khor daṅ | skyed mos tshal daṅ | yaṅ (7) tog daṅ | khaṅ pa brtsegs pa daṅ | khaṅ bzaṅs daṅ | rta babs daṅ | skar khuṅ daṅ | zla ba kham pa lta bu daṅ | khri daṅ | khyogs daṅ | glaṅ bźi pa daṅ | glaṅ bcu drug pa nas rta caṅ śes stoṅ gis draṅs pa daṅ ldan pa’i śiṅ rta’i bar gyi char bar snaṅ las mṅon par rab tu bab bo || de nas (283b1) byaṅ chub sems dpa’ nam mkha’ mdzod kyis de lta bur byin gyis brlabs nas byaṅ chub sems dpa’i tshogs maṅ po la smras pa | rigs kyi bu dag ’di dag loṅ la byin cig | yoṅs su gtaṅ bar bgyis te | sbyin pa’i pha rol tu phyin pa yoṅs su rdzogs par gyis śig | de nas byaṅ chub sems dpa’ (2) tshul khrims kyi rgyan ces bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || rigs kyi bu khyod kyis sbyin pa’i pha rol tu phyin pa’i char ni phab na | da yaṅ tshul khrims kyi pha rol tu phyin pa’i char phob śig | des tshig de skad ces smras ma thag tu phyogs bcu na saṅs (3) rgyas daṅ | byaṅ chub sems dpa’ rnams tshul khrims kyi yon tan gyi rgyan gyi bsṅags pa ji sñed brjod pa de sñed kyi tshul khrims kyi yon tan bsṅags pa’i sgra bar snaṅ las byuṅ ṅo || de bźin du bzod pa daṅ | brtson ’grus daṅ | bsam gtan daṅ | śes rab kyi yon tan gyi sgra yaṅ (4) ci tsam phyogs bcu na saṅs rgyas daṅ | byaṅ chub sems dpa’ rnams yi ge daṅ ṅes pa’i tshig daṅ brda dag gis chos kyi sgo brgya stoṅ ston pa’i chos kyi sgra de dag thams cad ma chad ma lhag khyad ma źugs par bar snaṅ las ma lus par yoṅs su rdzogs par byuṅ ṅo || chos kyi sgra des stoṅ (5) gsum gyi stoṅ chen po’i ’jig rten gyi khams thams cad go bar byas so || de nas tshad med graṅs med pa’i sems can theg pa gsum la yoṅs su smin par byas par gyur to ||

Dharmavarṣa no dharnavarṣa section Then the bodhisatva named Samantāloka thought like this: Does this magical arrangement (vyūha) of the bodhisatva Gaganagañja exist only in this world, or in other world-spheres as well? The bodhisatva Gaganagañja, knowing telepathically the thought of the bodhisatva Samatāloka, said to him (atha gaganagañjo bodhisatvo bodhisatvasya samatālokasya cetasā cetaḥparivitarkam ājñāya bodhisatvaṃ samatālokam etad avocat): “Son of good family, if you gain the divine sight (divyacakṣur) which is completely clear and pure, son of good family, you can look at whatever can be seen in the world-spheres of ten directions (daśadiglokadhātu).” Then when the bodhisatva Samantāloka examined the world-spheres of ten directions by the divine sight, in immeasurable and incalculable Buddha-fields of the ten directions, just as the rain of all kinds of jewels poured down and all voices of the dharma resounded in this Sahā universe, just so in those Buddha-fields he saw that such phenomena occurred without increasing or decreasing, and without entering into any difference. Then the bodhisatva Samantāloka, having been astonished (āścaryaprāpta), uttered a joyous utterance (udānam udānayati): “The accomplishment of the magical presence (adhiṣṭhāna) of the bodhisatva Gaganagañja’s vow (praṇidhāna) is inconceivable (acintya). O Good man (satpuruṣa), please pure down a rain like this on all the buddha-fields (buddhakṣetra) immediately.” Then, by the power of the Buddha (buddhānubhāva) and the magical presence of the bodhisatva Gaganagañja, the whole assembly saw the rain of jewels (ratnavarṣa) and the rain of the dharma (dharmavarṣa) pouring down on those buddha-fields. By this miracle (prātihārya), the rain of jewels (ratnavarṣa) and the rain of the dharma (dharmavarṣa), performed by the bodhisatva Gaganagañja, immeasurable beings (gaṇanāsamatikrāntasatva) produced the thought of awakening (samyaksaṃbodhau cittāny utpāditāni).

復有菩薩名普遍光明。白大虚空藏菩薩言。汝虚空庫藏。爲唯於此世界中現饒益有情。爲復亦能於餘世界現汝斯事爾時大虚空藏菩薩。告普遍光明菩薩言。善男子汝獲無垢妙淨天眼。當觀十方諸佛世界。爲見何物説是語已。時普遍光明即以天眼。觀見十方無量阿僧祇世界。所雨寶物飮食衣服。一如此界無所減少。又聞空中所説一切微妙法音亦不増減爾時普遍光明菩薩。見是事已深生奇特嘆未曾有。以鄔駄南稱讃大虚空藏菩薩。不可思議難可測量。而能頓於一切世界。現如是等種種寶物。唯願以佛威神之力及於仁者加持之力。令此衆會及餘世界一切有情。普皆得見如是衆寶。普皆得聞虚空法音。爾時大虚空藏菩薩。即如其言更雨如是種種諸寶。皆令此會及他方國土一切有情。悉皆得見各各皆發無上正等菩提之心

de nas byaṅ chub sems dpa’ kun du snaṅ ba źes bya ba de ’di sñam du sems so || byaṅ chub sems dpa’ nam (6) mkha’ mdzod kyis bkod pa ’jig rten ’di ’ba’ źig na’am | ’jig rten gyi khams gźan dag na ’aṅ yod sñam pa daṅ | de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis byaṅ chub sems dpa’ kun du snaṅ ba’i sems kyi kun du rtog pa sems kyis śes so || śes nas kyaṅ (7) byaṅ chub sems dpa’ kun du snaṅ ba la ’di skad ces smras so || rigs kyi bu khyod śin tu dri ma med ciṅ śin tu rnam par dag pa’i lha’i mig rñed na | rigs kyi bu khyod kyis phyogs bcu’i ’jig rten gyi khams rnams su ci mthoṅ ltos śig | de nas byaṅ chub sems dpa’ kun du snaṅ bas lha’i mig gis phyogs (284a1) bcu’i ’jig rten gyi khams rnams su bltas na | des phyogs bcu’i saṅs rgyas kyi źiṅ graṅs med dpag tu med pa dag na ji ltar ’jig rten gyi khams ’dir rin po che thams cad kyi char rab phab pa daṅ | chos kyi sgra thams cad grags pa daṅ | de bźin du saṅs rgyas kyi (2) źiṅ de dag na yaṅ ma char ma lhag khyad ma źugs par ’di lta bu’i bya ba rnams rab tu ’byuṅ ba mthoṅ ṅo || de nas byaṅ chub sems dpa’ kun du snaṅ ba ṅo mtshar du gyur nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi smon lam gyi byin gyi rlabs grub pa de ni bsam gyis mi khyab ste | (3) ga lar yaṅ cig car saṅs rgyas kyi źiṅ thams cad du skyes bu dam pas ’di ’dra ba’i char mṅon par rab tu phab po źes ched du brjod pa ’di ched du brjod do || de nas saṅs rgyas kyi mthu daṅ | byaṅ cub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis thams cad daṅ ldan pa’i (4) ’khor des gaṅ du rin po che’i char daṅ | chos kyi char rab tu ’bab pa’i saṅs rgyas kyi źiṅ de dag mthoṅ ṅo || yaṅ byaṅ chub sems dpa’ nam mkha’ mdzod kyis rin po che’i char daṅ | chos kyi char gyi cho ’phrul ’di bstan pas bgraṅ ba las ’das pa’i sems can rnams byaṅ chub tu (5) sems skyes so ||

Nirmitapuruṣa Then five hundred widows, having departed from the city of Rājagṛha and proceeded to the place where the bodhisatva Gaganagañja stayed, said this to him: “If you fulfill the wishes of all living beings, O Good man (satpuruṣa), please return our husbands.” Immediately after that, by the magical presence of the bodhisatva Gaganagañja, five hundred men resembling their deceased husbands in colors, distinguishing marks, and appearances (varṇanimittasaṃsthāna), having descended from the open space (gaganād avatīrya), settled down in front of the bodhisatva Gaganagañja. Then the bodhisatva Gaganagañja said this to the women: “Sisters (bhaginī), bring your respective husbands just as they were (yathābhūta).” Then the women, having brought their respective husbands, being filled with rejoicing and happiness of mind, returned to their respective homes. After that, by those magically created beings (nirmitāḥ puruṣāḥ), during seven days (saptāha), the women were brought to maturity, in the way that they attained the stage of not falling back (avaivartika) from the supreme and perfect awakening (anuttarasamyaksaṃbodhi). Then the five hundred widows, having come to the bodhisatva Gaganagañja, uttered these verses:

爾時王舍大城有五百女人。共詣大虚空藏菩薩所。到已白言。我聞正士能滿一切有情所願。然今我等夫主並死不知所趣唯願大士示我令見爾時大虚空藏菩薩。以威神力故。即爲五百女人。各各現其本夫形状住菩薩前。時虚空藏告諸女言。姊妹當觀此是汝等本夫。以不彼諸女等各見本夫。悲喜交集。時彼丈夫各自隨逐是諸女等還歸本家。七日之中爲女説法令得成就咸發無上菩提之心。住不退轉。時五百女相共來詣大虚空藏菩薩之所。一心同聲以伽陀讃曰

de nas rgyal po’i khab nas bud med yugs sa mo lṅa brgya byuṅ nas byaṅ chub sems dpa’ nam mkha’ mdzod ga la ba der doṅ ste lhags nas | byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || skyes bu dam pa khyod sems can thams (6) cad gyi ’dod pa rdzogs par mdzad na bdag cag la ’aṅ khyo stsol cig || de nas de ma thag tu byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis | bud med de dag gi sṅon gyi khyo’i kha dog daṅ mtshan ma daṅ dbyibs ci ’dra ba de lta bu’i skyes bu lṅa brgya nam mkha’ las babs (7) nas | byaṅ chub sems dpa’ nam mkha’ mdzod kyi mdun na ’khod do || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyis bud med de dag la ’di skad ces smras so || sriṅ mo dag bdag bdag gi khyo ji lta ba bźin du khrid cig || de nas bud med de dag gis ji lta bur (284b1) raṅ raṅ gi khyo gaṅ yin pa khrid nas dga’ mgu raṅs śiṅ rab tu dga’ ste yid bde bskyes nas raṅ raṅ gi khyim du doṅ ṅo || de nas sprul ba’i skyes bu de dag gis źag bdun du bud med de dag ji ltar bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog pa de lta de ltar (2) smin par byas so || de nas yaṅ bud med lṅa brgya po de dag byaṅ chub sems dpa’ nam mkha’ mdzod kyi thad du lhags nas tshigs su bcad pa ’di skad ces smras so ||

119 The nature of the dharma (dharmasvabhāva) is empty (śūnya), just as an illusion (māyā), and we did not know the essence of the dharma (dharmalakṣaṇa) before. But you gave magically created husbands to us, thereby we were matured in the highest vehicle (agrayāna). 120 Since all these dharmas are magically created, they are already empty, without movement or activity. By fully understanding the uncontaminated knowledge (anāsravajñāna), from this time forth, we will never get into the power of vices (kleśavaśa). 121 We will produce the thought of the highest awakening (agrabodhicitta), and take care of all living beings. Just as you poured down the magnificent on living beings, we will pour down the rain of the highest dharma (agradharmavarṣa). 122 The Sage (muni), the highest leader (agranāyaka), predicted for them: “In the future, when you completed your practice, you will become supreme conquerors (jinendra), the well-gone ones (sugata) called Suvinīta.”

我等今知是法相　猶如幻化虚空性
而爲我等示現夫　今我成就最勝業以是諸法皆變化　本空無心無所動
由此通達無漏法　永不隨逐諸煩惱是故皆發菩提心　願欲拔濟有情類蒙爲我等授記　當得成佛度有情
同名善調之如來　廣於後世修諸行
我等獲斯妙法雨　是故稱讃大導師

chos kyi raṅ bźin stoṅ pa sgyu ma ’dra || chos kyi mtshan ñid de ni sṅon ma ’tshal ||
de phyir khyod kyis sprul pa’i (3) khyo stsal te || bdag cag theg pa ’i mchog la des smin bgyis || chos ’di thams cad yaṅ dag sprul pa ste || g-yo ba med ciṅ byed med sṅa nas stoṅ ||
zag med ye śes bdag gis rab rtogs te || slan chad ñon moṅs dbaṅ du mi mchi’o || byaṅ (4) chub mchog gi sems ni bskyed par bgyi || sems can thams cad mgron du gñer bar bgyi ||
sems can rgya chen khyod kyis phab pa bźin || bdag cag gis kyaṅ chos mchog char pa dbag || ’dren mchog thub pas de dag luṅ bstan pa || khyed (5) cag ma ’oṅs dus na ’gyur ba ni ||
spyad pa spyad nas rgyal ba’i dbaṅ po dag || śin tu dul źes bya ba’i bde gśegs ’gyur ||

Abhayadāna At that time, there were five hundred men who were in danger of being killed [by robbers.] When they were led to their death, a voice resonated in open space: “You should do homage to the bodhisatva Gaganagañja, who provides fearlessness (abhaya) to the frightened, then you will be saved from death.” Then all those, terrified with the fear of death, said together in one voice: “Homage to the bodhisatva, the great being Gaganagañja (namo gaganagañjāya bodhisatvāya mahāsatvāya)!” In that very moment, five hundred men, having descended from the open space and arrived at that place, said this to robbers (vadhakapuruṣa): “Why do you kill these poor men? Kill us, take our clothes and ornaments, and set them free.” Then the robbers released the five hundred men to be killed because of vices caused by their greed, and killed the magically created men. Then they, freed from the robbers, found their relief (āśvāsana) from the fear and terror (bhayabhīṭa) of being killed, went to the place where the bodhisatva Gaganagañja stayed, bowed down at the feet of the Buddha, joined the palms of their hands (añjali), bowed to the bodhisatva Gaganagañja, and said: “We survived and found relief because of you, O Good man (satpuruṣa), please teach us the dharma which is the entrance into development for myself and others, because one can make progress in the dharma.” The bodhisatva Gaganagañja said: “Sons of good family, you should conceive the incomparable complete awakening (utpādayata idānīm anuttarāyāṃ samyakṣaṃbodhau cittam), in this way, you can practice what is benefit for yourselves and for others (ātmahitaparahita).” Thus addressed, they generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi), and offered a hundred thousand calico clothes (duṣya) to the bodhisatva Gaganagañja. Then, saying “Friends, let us also offer this calico clothes to the Lord,” all those offered calico clothes for the body of the Lord. Thereupon the Lord prophesied: “After incalculable aeons, when you achieved the way of the dharma which are wings of awakening (sarvabodhipakṣikadharmanaya), all of you will appear in this world as the tathāgatas called Abhayadāna.”

. . . . . . . . . .

爾時復有五百丈夫被賊欲害。即聞空中聲曰。汝等當知有菩薩名大虚空藏。能於怖畏諸有情類施於無畏。汝等應當歸依稽首必無所害。時彼諸人以恐怖故。皆共一心異口同聲作如是言。南無大虚空藏菩薩。作是語時虚空藏菩薩。化五百人從虚空下。住彼人前告諸賊言。是等貧匱何用害爲。寧殺我等。今當與汝衣服瓔珞所須之物。令無所乏勿斷彼命。時彼諸賊即殺化人。其五百人咸離怖畏泰然安隱。皆共往詣大虚空藏菩薩之所。恭敬合掌頭面禮足作如是言。我等今者皆從大師得全性命故來頂禮。莫知所報廣大之恩。唯願爲我説微妙法。當共受持成二利行。爾時大虚空藏菩薩告言。善男子汝等今者既無所懼。各各宜發阿耨多羅三藐三菩提心。則得自利利他成就。説是語已彼等一時。皆發阿耨多羅三藐三菩提心。即以上妙衣服價直百千。奉虚空藏菩薩以申供養。如是供養虚空藏菩薩已。即爲供養一切諸佛。爾時世尊悉與彼等授於記。於當來世過無量劫。修菩提分法已。當得成佛。同號無怖畏如來多陀阿伽度阿羅訶三藐三佛陀

yaṅ de’i tshe na mi lṅa brgya gsad par chad de gsad du khrid pa las de dag gis bar snaṅ las sems can rnams byaṅ chub sems (6) dpa’ nam mkha’ mdzod ces bya ba gaṅ ’jigs pa’i sems can rnams la mi ’jigs pa sbyin pa źig yod kyis de la khyed cag phyag ’tshol cig daṅ gsad pa ’di las thar bar ’gyur ro źes sgra źig thos so || de nas de dag thams cad śi bas ’jigs (7) skrag pas sgra skad gcig tu byaṅ chub sems dpa’ sems dpa’ chen po nam mkha’ mdzod la phyag ’tshal lo || źes tshig de skad ces smras so || tshig de skad ces smras ma thag tu skad cig de ñid la bar snaṅ las mi lṅa brgya babs te | der lhags (285a1) nas gśed ma’i mi de dag la ’di skad ces smras so || khyed cag gis mi dbul po ’di dag gsad de ci ruṅ | ṅed cag gi gos daṅ rgyan rnams khyer la ṅed cag gis srog chod de mi ’di dag khye śig || de dag chags pas ñon pa’i phyir gsad par chad pa’i mi lṅa brgya (2) po de dag btaṅ ste | sprul ba’i skyes bu de dag bsad do || de nas mi bsad pa las btaṅ ba de dag gsod pas ’jigs śiṅ skrag pa las dbugs ’byin pa rñed pas byaṅ chub sems dpa’ nam mkha’ mdzod ga la ba der doṅ ste lhags nas | bcom ldan ’das kyi źabs la (3) yaṅ mgo bos phyag ’tshal | byaṅ chub sems dpa’ nam mkha’ mdzod la yaṅ thal mo sbyar te phyag ’tshal nas ’di skad ces gsol to || skyes bu dam pa khyod kyis bdag cag gi srog daṅ dbugs ’byin pa rñed par bgyis na | bdag cag chos gaṅ la nan tan du bgyis bas bdag (4) la sman pa daṅ | gźan la sman pa la źugs par ’gyur ba’i chos bstan pa bdag cag la bstsal du gsol | byaṅ chub sems dpa’ nam mkha’ mdzod kyis smras pa | rigs kyi bu khyed cag bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems skyed cig daṅ | ’di ltar khyer rnams (5) bdag la phan pa daṅ | gźan la phan par źugs par ’gyur ro || de dag la de skad ces smras pa daṅ | bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do || de dag la byaṅ chub sems dpa’ nam mkha’ mdzod kyis brgya stoṅ ri ba’i ras bcos bu zuṅ cig byin te | (6) grogs po dag ras bcos bu zuṅ ’di de bźin gśegs pa la gsol cig || de dag thams cad kyis ras bcos bu zuṅ de de bźin gśegs pa’i sku la mṅon par gsol te | de dag thams cad bcom ldan ’das kyis bskal pa bgraṅ ba las ’das pa na | byaṅ chub kyi phyogs kyi (7) chos tshul yaṅ dag par bsgrubs nas mi ’jigs pa sbyin pa źes bya ba’i de bźin gśegs pa ’jig rten du ’byuṅ ṅo źes luṅ bstan to ||

Permanent link

http://www2.hf.uio.no/common/apps/permlink/permlink.php?app=polyglotta&context=ctext&uid=3e478227-700e-11e7-8793-0050569f23b2

Choose languages

Choose images, etc.

Choose languages

Choose display

ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	ś	ź
š	č	ǰ	γ