Bibliotheca Polyglotta

Gaganagañjaparipṛcchā

Complete text

Dharmarāja

Then, the bodhisatva, Dharmarāja by name, addressed himself to the bodhisatva Gaganagañja: “Son of good family, let me listen to the treasury of hearing the dharma (dharmaśravaṇa) from open space.” Gaganagañja said: “If you conceive the concept of this open space as your teacher (śāstṛsaṃjñā), with respect and reverence (sagauravasapratīśa), son of good family, then you will listen to the treasury of hearing the dharma (dharmaśravaṇa).” The bodhisatva Dharmarāja and the whole congregation, having joined the palms of their hands, paid homage to open space, and sat down. Then, by the magical presence of the bodhisatva Gaganagañja (gaganagañjādhiṣṭhāna), these verses resonated in open space:

. . . .

爾時會中復有菩薩名曰法王。白大虚空藏菩薩言。我願從空中聞妙法音。虚空藏言善男子汝極生恭敬。心住虚空作大師想。我當令汝聞妙法音。爾時法王菩薩。并諸大衆一心合掌。向空禮敬瞻仰而住。以虚空藏菩薩加持力故。即於空中出伽陀曰

de nas byaṅ chub sems dpa’ chos kyi rgyal po źes bya ba des byaṅ chub sems dpa’ nam mkha’ mdzod la ’di skad ces smras so || (7) rigs kyi bu bdag cag gis nam mkha’ las chos bsgrags pa’i mdzod mñan to || nam mkha’ mdzod kyis smras pa | de’i phyir rigs kyi bu gus pa daṅ bcas śiṅ źe sa daṅ bcas par ’dug la | nam mkha’ ’di la ston par ’du śes skyed cig daṅ | chos mñan pa’i mdzod thos (287b1) so || de nas byaṅ chub sems dpa’ chos kyi rgyal po daṅ ’khor de dag thams cad thal mo sbyar nas nam mkha’ la phyag ’tshal te ’khod do || de nas byaṅ chub sems dpa’ nam mkha’ mdzod kyi byin gyi rlabs kyis bar snaṅ las tshigs su bcad pa ’di dag byuṅ ṅo ||

123 There is a principle that minds and all dharmas are just like open space. Listen to my instruction of entering into the [principle,] step by step (krameṇa). 124 Just as there is no high or low in open space, so there is no superior or inferior in the nature of the dharma (dharmatā), then how could we pay respect something else [except for open space]? 125 Just as there is not any origination nor cessation perceived in open space, so there is no thought-construction (vikalpa) in all dharmas which are unborn. 126 Just as there is no decreasing or increasing perceived in open space, so all dharmas do not increase or decrease. 127 Just as there is no darkness or defilement, the nature of mind (cittaprakṛti) is luminous, thus it is undefiled. 128 Just as open space is not delighted even by the sunlight or moonlight, our thoughts are also not agitated by anything. 129 Just as open space is not damaged in the hail of spears and arrows, so the Son of the Victorious One (jinaputra) is not afflicted by any suffering coming from all directions. 130 Just as the open space is not delighted by the rain of ambrosia (amṛtavarṣa), the bodhisatva is not pleased with any gain or honour (lābhasatkāra). 131 Just as the open space never makes discriminative construction on praise or blame, so the bodhisatva is stable and unwavering in pleasure and suffering (sukhaduḥka). 132 Just as the open space is never shaken while the whole ground is shaking, just so the bodhisatva is never agitated while this world is shaking. 133 Just as the open space is not burnt even when the fire breaks out at the end of the aeon (kalpoddāha), so the bodhisatva is stable and is not burnt by any vice (kleśa). 134 Just as the open space remains without birth or death, so all dharmas remains in the absolute reality (dharmadhātu) without going or coming. 135 Just as all manifestations of forms (rūpāvabhāsa) appear in open space, so all manifestations of dharmas (dharmāvabhāsa) appear in the absolute reality (dharmadhātu). 136 Due to the absence of distinguishing marks and form, the open space cannot be seen. When you understand the nature of thoughts in this way, it will be like the open space. 137 The open space is only a name (nāmamātra), without color and form (varṇasaṃsthāna), in the same way, thought, mind, and consciousness (cittamanovijñāna) are illustrated (paridīpita) by name. 138 Just as the open space is boundless and ungraspable (agrāhya) everywhere, the great power of insight (prajñāmahānubhāva) is the same as the sameness of open space (gaganasamasadṛśa). 139 Just as a bird flying in the sky does not leave any trace, one who practices for awakening does not have any distinguishing mark (nimitta) in their behaviour. 140 Just as, the body is originally the same as open space, so the essential nature of the parts of personality (skandhasvabhāva) is the same as open space. 141 It is said that the four elements (caturdhātu) are the same as open space, in the same way, even in the fire at the end of the aeon (kalpoddāha), these elements are still same as the open space. 142 Just as the open space cannot be filled up with even all beings, so the series of thoughts (cittasaṃtāna) also cannot be filled up with all objects of sense (sarvaviṣaya). 143 The great words with the lion’s roar (siṃhanāda), the words given by the protector of the world (lokanātha), and the supermundane insight (lokottaraprajñā), you should find satisfaction in these teachings. 144 Just as the end of the open space cannot be perceived because it is too extensive (vipula), just so the teachings of the buddha also cannot be attained. 145 All dharmas are the buddha. He who knows this truth will not destroy existence nor remain in existence. 146 The wise, discerning existence and non-existence (bhāvābhāva), remain in the limit of reality (bhūtakoṭi), but never take the view of existence or non-existence. 147 Even though emptiness (śūnyatā) is proclaimed by sound (śabda), but emptiness is not in the sound. It is beyond sound and inexpressible, thus it is called ‘emptiness.’ 148 Even though all buddhas teach emptiness (śūnyatā), it is inexpressible. That is called emptiness, thus its meaning (artha) is also inexpressible. 149 By using metaphors such as illusion, mirage, dream, reflection, echo, etc. (māyāmarīcisvapnapratibhāsapratiśrutkādi), the leaders (nāyaka) teach the dharma. 150 In order to lead many beings, metaphors are taught. In this peaceful dharmas, there is no obstacle (pratipakṣa) perceived. 151 Even though all dharmas are without essential character (alakṣaṇa), it is taught by its essential character. Something characterized or something not characterized (lakṣyālakṣya), anything does not exist in the the absolute reality (dharmadhātu). 152 What to be characterized (lakṣya) has the character of open space (gaganalakṣaṇa), and the character of open space is not found. Those who fully understand this principle are the bodhisatvas. 153 He, who is not attached nor bound even to the smallest thing, who is without activity (aprapañca), and who is free from discursive thinking (niḥprapañca), is called the bodhisatva. 154 He who is not separated from living beings, who remains among living beings, and who understand the nature of living beings (satvasvabhāva) is called the bodhisatva. 155 Having heard that living beings are originally extinguished, not being afraid of that, such is the armor (saṃnāha) of heroes, the entrance of awakening. 156 Even if a magician, after having created many creatures, killed them all, there was no killing; the essential character of living beings is exactly like that. 157 The natures of illusion, living beings, extinction, and the buddha (māyāsatvanirvāṇabuddha) have one essence, and he understands the own nature is the absence of the nature. 158 The bodhisatva Gaganagañja has attained the imperishable treasury (akṣayagañja) from the open space, thus this treasury will not be exhausted, even while satisfying all living beings. 159 Since the stream (nadī) of immeasurable merits (puṇya) purifies this treasury, in the imperishability of all dharmas, you should see the true state of all dharmas (dharmāṇāṃ dharmatā). 160 If you understand that all dharmas have arisen from causes, their treasury will be inexhaustible, and the treasury of the dharma (dharmagañja) will be inconceivable. 161 The protector of the world (lokanātha) has taught the inexhaustibility (akṣayatā) of these four dharmas, to wit, living beings (satva), open space (gagana), the thought of awakening (bodhicitta), and the dharma of the Buddha (buddhadharma). 162 If those were material things, those will be exhausted; but since those are not material things, those are inexhaustible, thus it is called ‘inexhaustible.’ 163 Since the dharma is momentary, even if the dharma is consumed, it would never be exhausted. There is nothing exhausted in that inexhaustibility, thus it is called ‘inexhaustibility (akṣayatā).’ 164 The bodhisatva, who understands this teaching of the dharma (dharmadeśanā), will attain awakening without any difficulty and enter into awakening.

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心意與諸法　皆如於虚空
我今説少分　汝等次第聽虚空無高故　下亦不可得
諸法亦如是　其性無高下虚空無有生　滅亦無所得
諸法亦如是　生滅不可得空中無損減　復無増益性
諸法如虚空　平等無増減空中無有暗　亦無於所染
心性亦如是　無暗亦無染譬如日月光　虚空無愛染
心亦同虚空　無愛亦無染譬如於虚空　鉾槊無傷損
菩薩觀衆苦　亦無憂懼心如空雨甘露　虚空無愛悦
菩薩於名利　不生染愛心毀譽空不動　苦樂心恒靜大地雖搖動　虚空性常住
菩薩於世法　遠離分別心如空火不燒　菩薩惑無染虚空離生滅　法界無去來衆色現於空　諸法依心住空無色非色　心性亦復然虚空唯假名　心意識如見如空無邊故　智者徳如斯猶空迹難成　菩提行無相虚空無前際　五蘊性亦然過現四大空　未來亦如是如劫燒空界　難滿諸有情
五欲流注心　難滿亦如是佛説大法句　離欲出世間教法廣無涯　如空無所得了知眞實法　不壞不住性知性即無性　正見住實際聲性空無有言説性亦然　法體本無言
無聲亦無説諸法如幻炎　夢影響皆空寂靜無比方　引導故爲喩法無相説相　能所相皆無菩薩了眞如　如空無所得無著無所有　無覺無戲論不度有情故　如性爲菩薩有情本涅槃　聞此不驚怖
被勇猛甲冑　名住菩提者猶如於幻師　害多幻化衆
實無有所害　所度生亦然幻化及有情　諸佛法亦爾
若悟同一性　無自性爲性虚空藏菩薩　得虚空庫藏
充足諸有情　此藏無窮盡無邊功徳聚　得此清淨藏
汝觀諸法性　其性無移動應知一切法　因縁和合生
由此無有窮　法藏難思故世尊常演説　四種法無盡
有情及虚空　菩提心佛法如諸世間物　可説有窮盡
無物無所盡　是故説無盡究竟滅盡法　盡法無所盡
無盡無不盡　是故説無盡若人聞此法　名菩薩覺悟
則知如是人　速住菩提道

nam mkha’ ’dra ba’i (2) yid rnams kyi || thams cad chos kyi tshul gaṅ yin ||
de la ’jug pa’i rab bstan gyis || khyed cag mthar gyis mñan par gyis || nam mkha’ la ni mtho ba med || dma’ ba’aṅ yod pa ma yin te ||
gaṅ gi chos ñid mtho dma’ med || de la ’dud pa ga la yod || nam mkha’ (3) la ni skye ba med || ’gog pa dag kyaṅ mi dmigs so ||
ma skyes pa yi chos rnams la || de la rnam par rtog pa med || nam mkha’ la ni bri ba med || gaṅ ba dag kyaṅ mi dmigs so ||
chos rnams gaṅ med bri med de || nam mkha’ daṅ ni mtshuṅs mñam mo || nam mkha’ la ni (4) mun pa med || de ni de yis sñon mi smoṅs¹ ||
sems kyi raṅ bźin ’od gsal bas || de pas nams kyaṅ sñon smoṅs med || ñi zla yi ni ’od zer gyis || nam mkha’ dga’ bar mi ’gyur te ||
nam mkha’ ’dra ba’i sems rnams kyaṅ || gaṅ la’aṅ dga’ bar ’gyur ba (5) med || mduṅ thuṅ rtse gñis ’bab pas kyaṅ || nam mkha’ la ni ñon moṅs med ||
de bźin sdug bsṅal sgo kun gyis || rgyal ba’i sras ni ñon mi moṅs || bdud rtsi dus kyi char pa yis || nam mkha’ la ni dga’ ’gyur med ||
rñed daṅ bsti staṅ thams cad kyis || (6) byaṅ chub sems dpa’ dga’ mi byed || bstod pa daṅ ni smad pa la || nam mkha’ yoṅs su mi rtog ste ||
de bźin bde daṅ sdug bsṅal la || byaṅ chub sems dpa’ brtan mi g-yo || sa dag g-yos par gyur kyaṅ ni || nam mkha’ nam yaṅ g-yo ba min ||
’jig (7) rten ’di dag g-yo ’khrug kyaṅ || byaṅ chub sems dpa’ ’khrug pa med || bsreg pa’i bskal pa ’byug ba na || ji ltar nam mkha’ mi ’tshig pa ||
de bźin ñon moṅs thams cad kyis || byaṅ chub sems dpa’ brtan mi gduṅ || skye ba med ciṅ ’dul ba’aṅ med || (288a1) ji ltar nam mkha’ gnas pa bźin ||
chos rnams ’gro med ’oṅ ba’aṅ med || chos kyi dbyiṅs la de dag gnas || gzugs su snaṅ ba ji sñed pa || nam mkha’ las ni thams cad ’byuṅ ||
chos su snaṅ ba ji sñed pa || de dag chos kyi dbyiṅs las ’byuṅ || mtshan (2) ma med ciṅ gzugs med pa || nam mkha’ bltar yod ma yin te ||
de ltar sems rnams rab śes na || nam mkha’ daṅ yaṅ mtshuṅs mñam mo || miṅ tsam pa ni nam mkha’ ste || de la kha dog dbyibs kyaṅ med ||
sems daṅ yid daṅ rnam śes kyaṅ || miṅ gis yoṅs su (3) bstan pa’o || ji ltar nam mkha’ mtha’ med ciṅ || thams cad du yaṅ gzuṅ du med ||
de bźin ye śes mthu chen yaṅ || nam mkha’ daṅ ni mñam źiṅ mtshuṅs || sems can nam mkhar ’gro mod kyi || de la ’gro ba’i rjes kyaṅ med ||
sems can byaṅ chub phyir spyod kyaṅ || (4) de ni spyod pa’i mtshan ma min || ji ltar sṅon gyi mtha’ yi lus || nam mkha’ daṅ ni mtshuṅs ’dra ba ||
de bźin phuṅ po’i ṅo bo ñid || nam mkha’ daṅ ni mñam źiṅ mtshuṅs || khams bźi dag kyaṅ ba nam mkha’ daṅ || mtshuṅs śiṅ ’dra bar rab tu gsuṅs ||
’di ltar sreg pa’i (5) bskal pa la’aṅ || nam mkha’ daṅ ni khams ’di mtshuṅs || ji ltar sems can thams cad kyis || nams kyaṅ yoṅs su gaṅ min nus ||
de bźin yul rnams kun gyis kyaṅ || sems kyi rgyud ni mi gaṅ ṅo || tshig chen seṅ ge’i sgra dag gis || ’jig rten mgon gyis gsuṅs (6) pa ni ||
’jig rten ’das pa’i śes rab gaṅ || de dag bstan pa ’di la ṅoms || ji ltar nam mkha’ rgya che bas || tha ma dmigs par mi ’gyur te ||
de bźin saṅs rgyas chos rnams kyaṅ || mtha’ ma dmigs par mi ’gyur ro || chos rnams thams cad saṅs rgyas so || (7) gaṅ gis yaṅ dag ñid śes na ||
de dag dṅos po mi ’jig ciṅ || dṅos po dag la’aṅ mi gnas so || dṅos daṅ dṅos med rnam śes śiṅ || yaṅ dag mtha’ la gaṅ gnas pa ||
dṅos po daṅ ni dṅos med pa || lta ba mkhas pas mi ’dzin to || stoṅ pa ñid ni sgra yis bsgrags || (288b1) sgra la stoṅ pa ñid med de ||
de ni sgra med brjod pa med || de phyir stoṅ pa ñid ces bya || saṅs rgyas kun gyis bśad kyaṅ ni || stoṅ pa ñid ni brjod du med ||
gaṅ de stoṅ źes bya ba yaṅ || de yi don ni brjod du med || sgyu ma smig rgyu rmi lam daṅ || mig yor daṅ ni brag ca (2) rnams ||
de la sogs pa bśad pa yis || ’dren pa rnams ni chos ston to || sems can rnams ni draṅ ba’i phyir || dpe rnams śin tu kun bstan te ||
rab tu źi ba’i chos rnams la || gñen po rnams ni mi dmigs so || mtshan ñid med pa’i chos kun kyaṅ || mtshan ñid du (3) ni rab tu bstan ||
mtshan gźi mtshan gźi med pa dag || chos kyi dbyiṅs la mi dmigs so || mtshan gźi nam mkha’i mtshan ñid de || nam mkha’aṅ mtshan ñid med pa yin ||
gaṅ gis tshul ’di rab rtogs pa || de dag byaṅ chub sems dpa’ yin || chags pa med (4) ciṅ bciṅs pa med || śin tu cuṅ zad med pa ste ||
spros med spros daṅ bral ba de || byaṅ chub sems dpa’ źes bya’o || sems can las ni ma grol ba || sems can la yaṅ mi gnas śiṅ ||
sems can raṅ bźin ye śes kyis || byaṅ chub sems dpa’ źes de bya || (5) sems can rab tu mya ṅan ’das || thos nas dṅaṅ bar mi byed de ||
gaṅ de byaṅ chub rab źugs pa || dpa’ po dag gi go cha ’di || sgyu ma byed pa’i sems can daṅ || maṅ du sprul nas der bsad kyaṅ ||
de la bsad pa gaṅ yaṅ med || sems can mtshan ñid de bźin no || (6) sgyu ma daṅ ni sems can daṅ || mya ṅan ’das daṅ saṅs rgyas kun ||
rnam pa kun du raṅ bźin gcig || raṅ bźin raṅ bźin med par rtogs || nam mkha’ las ni nam mkha’i mdzod || mi zad pa yi mdzod grub ste ||
sems can thams cad mgu byed ciṅ || mdzod de zad par mi (7) ’gyur ro || tshad med bsod nams chu bos ni || mdzod ’di rnam par sbyaṅs pa ste ||
chos rnams la yaṅ ’pho med par || chos rnams chos ñid blta bar bya || rgyu la rten te ’byuṅ ba yi || chos rnams thams cad rab śes na ||
de yi mdzod ni mi zad de || chos kyi mdzod ni bsam mi (289a1) khyab || chos bźi ’di dag mi zad par || ’jig rten mgon pos rab gsuṅs te ||
sems can nam mkha’ byaṅ chub sems || de bźin saṅs rgyas chos rnams so || de ste de dag rdzas yin na || de dag yoṅs su zad ’gyur gyi ||
de dag med pas mi zad ces || de pas (2) de ni mi zad gsuṅs || chos ni rab tu skad cig pa || zad pa chos ni mi zad de ||
mi zad de la zad pa med || de phyir mi zad pa śes bya || byaṅ chub sems dpa’ gaṅ źig gis || chos bstan ’di ni rab śes na ||
des ni byaṅ chub rñed mi dka’ || byaṅ chub phyir la yaṅ dag źugs ||

1. H: ñon mi moṅs

When this versified teaching was taught, one hundred thousand bodhisatvas attained the tolerance that all things are unborn (anutpattikadharmakṣānti), and twelve thousand sons of gods (devaputra) dwelling in the vault of the open space (gaganatala) generated the thought of incomparable complete awakening (anuttarasamyaksaṃbodhi).

. .

爾時大衆聞是伽陀已。即於會中有八千菩薩得無生法忍。一萬二千天子住虚空中。發於阿耨多羅三藐三菩提心

大集大虚空藏菩薩所問經卷第四

大集大虚空藏菩薩所問經卷第五
開府儀同三司特進試鴻臚卿肅國
公食邑三千戸賜紫贈司空謚大鑑
正號大廣智大興善寺三藏沙門
不空奉　　　　　　　　　詔譯

tshigs (3) su bcad pa bstan pa ’di byuṅ pa na | byaṅ chub sems dpa’ brgya stoṅ ni mi skye ba’i chos la bzod pa thob bo || lha’i bu nam mkha’i dkyil na ’khod pa khri ñis stoṅ ni bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub tu sems bskyed do ||

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