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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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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 || 
 
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