You are here: BP HOME > TLB > Gaṅgottaraparipṛcchā > fulltext
Gaṅgottaraparipṛcchā

Choose languages

Choose images, etc.

Choose languages
Choose display
  • Enable images
  • Enable footnotes
    • Show all footnotes
    • Minimize footnotes
DiacriticaDiacritica-helpSearch-help
ā ī ū
ñ
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.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.

Translator Chinese (A.D. 1018-1058)

Choose specific texts..
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionColophon
gaṅ gā’i mchog gis źus pa źes bya ba theg pa chen po'i mdo | 
恒河上優婆夷  
The Mahāyāna Sūtra entitled "The Questions of Gaṅgottarā" 
(222a3) || ’phags pa dkon mchog brtsegs pa chen po’i chos kyi rnam graṅs le’u stoṅ phrag brgya pa las le’u sum cu rtsa gcig (4) pa ste | gaṅ gā’i mchog gis źus pa luṅ bstan pa | bam po phyed pa || 
會第三十一 大唐三藏菩提流志奉 詔譯 
Chapter Thirty-One of the Exalted Mahāratnakūṭa Dharmaparyāya in One Hundred Thousand Chapters: “Explanation of the Questions of Gaṅgottarā”. Half a fascicle.1  
rgya gar skad du | ārya gaṅgottara pari pritstshā nāma mahāyāna sūtra |  bod skad du | ’phags pa gaṅ gā’i mchog gis źus pa źes bya ba theg pa chen po’i mdo | 
   
In the language of India: Ārya Gaṅgottaraparipṛcchā nāma mahāyānasūtra   
saṅs rgyas daṅ byaṅ chub sems dpa’ (5) thams cad la phyag ’tshal lo || 
 
Homage to all Buddhas and Bodhisatvas!2  
’di skad bdag gis thos pa dus gcig na | bcom ldan ’das mñan yod na rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga' ra ba na bźugs te | 
如是我聞。一時佛在舍衛國祇樹給孤獨園。 
This is what I have heard: Once, the Blessed One was staying in Jeta's Grove, in the pleasure garden donated by Anāthapiṇḍada. 
de'i tshe groṅ khyer chen po mñan yod na dge bsñen ma gaṅ gā’i mchog ces bya ba źig gnas (6) so || 
時舍衛城有優婆夷。名恒河上。 
At that time, a laywoman by the name of Gaṅgottarā was living in the great city of Śrāvastī. 
de nas dge bsñen ma gaṅ gā’i mchog mñan yod nas byuṅ nas rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba ga la ba der soṅ ste phyin nas bcom ldan ’das kyi źabs la mgo bos phyag ’tshal te phyogs gcig tu 'dug go | 
從其住處來詣佛所。頂禮佛足退坐一面。 
One day, the laywoman Gaṅgottarā left Śrāvastī and went to Jeta's Grove, to Anāthapiṇḍada's pleasure garden. Upon arriving, she saluted the Blessed One by placing her head at his feet, and sat down to one side. 
phyogs gcig tu ’dug pa daṅ | (7) bcom ldan ’das kyis mkhyen bźin du dge bsñen ma gaṅ gā’i mchog la gaṅ gā’i mchog khyod da gzod gaṅ nas ’oṅs źes smras so || 
爾時世尊問恒河上。汝從何來。 
When she had sat down to one side, the Blessed One, although he already knew the answer, asked the laywoman Gaṅgottarā: Where have you come from, Gaṅgottarā? 
gaṅ gā’i mchog gis gsol pa | bcom ldan ’das gaṅ źig gis sprul pa la smras te | khyod da gzod gaṅ nas ’oṅs źes de skad bgyis na ji skad (b1) lan ’debs par ’gyur lags | 
彼優婆夷。即白佛言。世尊。若問化人汝從何來。如是問者當云何答。 
Gaṅgottarā answered: Blessed One, if someone asked a magically conjured being, “Where have you come from?”, what would the answer be? 
bcom ldan ’das kyis bka’ stsal pa | gaṅ gā’i mchog sprul pa la ni ’greṅ ba med | ’dug pa med | ñal ba med | ’oṅ ba med | ’gro ba med | ’chi ’pho med | skye ba med na ’di nas ’oṅs so źes de ci źig ston par ’gyur | 
世尊告言。夫化人者。無有往來。亦無生滅。云何當說有所從來。 
The Blessed One replied: A magical being does not stand, does not sit, does not lie down, does not come, does not go, does not die and is not born. How then can anyone say that they have come from somewhere? 
gaṅ (2) gā’i mchog gis gsol pa | bcom ldan ’das ci chos thams cad sprul pa lta bu lags sam | 
又問諸法豈不皆如化耶。 
Gaṅgottarā continued: Blessed One, aren't all phenomena like magical beings? 
bka’ stsal pa | gaṅ gā’i mchog de bźin no || 
佛言。如是如是。如汝所說。 
Exactly, Gaṅgottarā, he replied. 
gsol pa | bcom ldan ’das gal te chos thams cad sprul pa lta bu lags na | gaṅ gā’i mchog khyod da gzod gaṅ nas ’oṅs (3) źes ci’i slad du smra | 
恒河上言。若一切法皆如化者。云何問言汝從何來。 
If all phenomena are like magical beings, Blessed One, then why ask “Where have you come from, Gaṅgottarā?”, she responded. 
bcom ldan ’das kyis bka’ stsal pa | gaṅ gā’i mchog sprul pa ni ṅan soṅ du mi ’gro | mtho ris su mi ’gro | yoṅs su mya ṅan las ’das par mi ’gro na ci gaṅ gā’i mchog kyaṅ ṅan soṅ du mi ’gro | mtho ris su mi ’gro | yoṅs su mya ṅan (4) las ’das par mi ’gro ’am |  gaṅ gā’i mchog gis gsol pa | bcom ldan ’das gal te bdag gis dge bsñen ma gaṅ gā’i mchog sprul pa'i raṅ bźin las gźan lags par mthoṅ na ni dge bsñen ma gaṅ gā’i mchog ṅan soṅ du mchi ba 'am mtho ris su mchi ba (5) ’am yoṅs su mya ṅan las ’das par mchi ba ma lags so źes bdag sprul pa daṅ bstun du yaṅ mi ruṅ lags na | 
世尊告曰。是幻化人不往惡趣。不生天上。不證涅槃。恒河上。汝亦爾耶。  白言。我若見身異於幻化。乃可說言。往善惡趣。證於涅槃。我不見身異於幻化。云何說言。往諸惡趣乃至涅槃。  
The Blessed One said: Gaṅgottarā, a magical being does not go to the realms of misery, nor to the heavenly realms, nor to parinirvāṇa. Do you too then, Gaṅgottarā, not go to the lower realms, nor to the heavenly realms, nor to parinirvāṇa?  Gaṅgottarā answered: Blessed One, if I were to see myself as being anything other than a magical creation, and then were to say that I, the laywoman Gaṅgottarā, do not go to the lower realms, nor to the heavenly realms, nor to parinirvāṇa, then it would not be correct to say that I was like a magically created being. 
bcom ldan ’das bdag gis dge bsñen ma gaṅ gā’i mchog sprul pa’i raṅ bźin las gźan lags par ma mthoṅ ste | bcom ldan ’das de ltar bdag gis ma (6) mthoṅ na dge bsñen ma gaṅ gā’i mchog ṅan soṅ du mchi ba ’am | mtho ris su mchi ba ’am | yoṅs su mya ṅan las ’das par mchi ba źes ji skad bstan par bgyi | 
復次世尊。如涅槃性。畢竟不復生善惡趣及般涅槃。我觀己身亦復如是。 
Blessed One, I don't see Gaṅgottarā as being anything other than a magical creation. That being the case, Blessed One, how can I maintain that the laywoman Gaṅgottarā goes to lower realms, to heavenly realms, to parinirvāṇa? 
bcom ldan ’das de lta lags kyis kyaṅ g-yo ba daṅ | rlom sems daṅ | bskyod pa daṅ | spros pa mchis na ji (7) ltar 'di sñam du bdag ṅan soṅ du ’gro ba ’am | mtho ris su ’gro ba ’am | yoṅs su mya ṅan las ’das par ’gro ba’o sñam du sems lags te | 
佛言。汝豈不趣涅槃界耶。恒河上言。如以此問問無生者。應云何答。佛言。無生者即涅槃也。Chinese needs to be checked here and for the next few lines of Tibetan. 
If that is the case, Blessed One, and if fluctuation, conceit, agitation, and mental proliferation exist, then how can anyone think that they go to lower realms, to heavenly realms, to parinirvāṇa? 
bcom ldan ’das mya ṅan las ’das pa’i dbyiṅs ni nams kyaṅ ṅan soṅ du mchi ba ’am | mtho ris su mchi ba ’am | yoṅs su (223a1) mya ṅan las ’das par mchi ba ma lags te | bcom ldan ’das dge bsñen ma gaṅ gā’i mchog kyaṅ de lta bu’i dbyiṅs can lags so || 
 
Blessed One, nirvāṇa-nature never goes to the lower realms or to the heavenly realms, and never realizes parinirvāṇa. I, Blessed One, the laywoman Gaṅgottarā, also possess such a nature. 
bcom ldan ’das kyis bka’ stsal pa | gaṅ gā’i mchog khyod ci yoṅs su mya ṅan las ’das pa la yaṅ dag (2) par ma źugs sam | 
 
The Blessed One said: Gaṅgottarā, haven't you yourself set out for parinirvāṇa? 
gsol pa | bcom ldan ’das su źig gis mi skye ba la smras te | khyod yoṅs su mya ṅan las ’das pa la yaṅ dag par ma źugs sam źes de skad bgyis na ji skad lan ’debs par ’gyur lags | 
 
She answered: Blessed One, if someone asks the unborn “Haven't you set out for parinirvāṇa”, what would the answer be? 
bcom ldan ’das kyis bka’ stsal pa | gaṅ (3) gā’i mchog mi skye ba źes bya ba ni mya ṅan las ’das pa’i tshig bla dags yin na de ci źig lan ’debs par ’gyur | 
 
The Blessed One replied: Gaṅgottarā, since the unborn is a synonym for nirvāṇa, then what can the answer be? 
gaṅ gā’i mchog gis gsol pa | bcom ldan ’das ci chos thams cad ni mya ṅan las ’das pa daṅ mtshuṅs pa lags sam |  bka’ stsal pa | gaṅ gā’i (4) mchog de de bźin te | chos thams cad ni mya ṅan las ’das pa daṅ mtshuṅs so || 
恒河上言。諸法豈不皆同涅槃。  佛言。如是如是。 
Gaṅgottarā answered: Blessed One, are all phenomena the same as nirvāṇa?  He said: Exactly, Gaṅgottarā. All phenomena are the same as nirvāṇa. 
gsol pa | bcom ldan ’das gal te chos thams cad mya ṅan las ’das pa daṅ mtshuṅs pa lags na gaṅ gā’i mchog khyod yoṅs su mya ṅan las ’das pa la yaṅ dag par ma źugs sam źes (5) ṅa ci źig smra ste | 
世尊。若一切法同涅槃者。云何問言。汝豈不趣涅槃界耶。 
She said: Blessed One, if all phenomena are the same as nirvāṇa, why ask “Haven't you yourself set out for nirvāṇa?” 
bcom ldan ’das su źig gis sprul pa la smras te | khyod yoṅs su mya ṅan las ’das pa la yaṅ dag par ma źugs sam źes de skad bgyis na ji skad lan ’debs par ’gyur lags | 
復次世尊。譬如化人。謂化人曰。汝豈不趣涅槃界耶。彼於是問。當云何答。 
Blessed One, if someone asked a magical being, “Haven't you yourself set out for nirvāṇa?”, what could the answer be? 
bcom ldan ’das kyis bka’ stsal pa | gaṅ gā’i mchog dri ba ’di (6) ni dmigs pa med pa’o || 
世尊告言。此所問者無有攀緣。 
The Blessed One said: Gaṅgottarā, this question has no foundation. 
gsol pa | ci bcom ldan ’das kyis dmigs pa daṅ bcas pa’i smra bas smras lags sam | 
恒河上言。如來豈以有所攀緣而致斯問。 
She said: Blessed One, are you making a statement which has a foundation? 
bka’ stsal pa | gaṅ gā’i mchog dri ba ’di ni dmigs pa med mod kyi | ’on kyaṅ ’khor ’di na rigs kyi bu ’am | rigs kyi bu mo ’du ba dag (7) yod de | de dag gi don chen por ’gyur bas dris so || 
世尊告言。然我所問亦無攀緣。但為此會。有善男子及善女人。應可成熟故發斯問。 
He said: Gaṅgottarā, this question has indeed no foundation. Nonetheless, I ask this question because it will be of great benefit to the noble sons and noble daughters who are gathered here in this assembly. 
de ci’i phyir źe na | gaṅ gā’i mchog de bźin gśegs pas ni chos ñid ces bya ba yaṅ mṅon par rdzogs par saṅs ma rgyas na gaṅ de las byuṅ ba’i chos yoṅs su mya ṅan las ’das pa la gnas pa lhag la yod | 
何以故。如來於彼諸法。名字猶不可得。何有諸法及彼能趣般涅槃者。 
Why? If the Tathāgata had not realized the way things are, Gaṅgottarā, then phenomena would still arise in his nirvāṇa. 
gsol pa | (b1) gal te bcom ldan ’das kyis chos ñid ces bgyi ba yaṅ mṅon par rdzogs par saṅs ma rgyas te | de las byuṅ ba’i chos lta gaṅ źig mchis par gyur na bcom ldan ’das kyis byaṅ chub kyi slad du ji ltar dge ba’i rtsa ba yaṅ dag par bsgrubs lags | 
恒河上言。若如是者。云何為菩提故積集善根。 
She said: If the Blessed One had not realized the way things are, and phenomena were still arising, then how could the Blessed One have accomplished the roots of virtue in order to attain awakening. 
bcom ldan ’das (2) gyis bka’ stsal pa | gaṅ gā’i mchog gaṅ dmigs pa de ni dge ba’i rtsa ba ma yin te | byaṅ chub sems dpa’ dge ba’i rtsa ba de ni gaṅ gi tshe yaṅ dag par sgrub pa de’i tshe yaṅ bsam gyis mi khyab pa ñid mi ’dor ro ||  gaṅ gi tshe yaṅ dag par mi sgrub pa de’i tshe yaṅ bsam gyis mi khyab (3) pa ñid mi ’dor ro || 
若諸菩薩及彼善根。皆不可得。積集之時即無心故。非積集時亦復如是。  恒河上言。所說無心欲明何義。 
The Blessed One responded: Gaṅgottarā, that which has perception can not be a root of virtue. When a bodhisatva accomplishes roots of virtue, he does not abandon inconceivability.  When he does not accomplish roots of virtue, he still does not abandon inconceivability. 
gsol pa | bcom ldan ’das bsam gyis mi khyab pa la bsam gyis mi khyab pa źes bgyi ba ci’i slad du bsam gyis mi khyab pa la bsam gyis mi khyab pa źes bgyi | 
世尊告曰。此法非思惟之所能知。亦非思惟之所能得。 
She asked: Blessed One, the inconceivable is called "inconceivable". Why is it inconceivable? 
bcom ldan ’das kyis bka’ stsal pa | gaṅ gā’i mchog chos 'di ni sems (4) pas thob par bya ba ma yin te | sems pas thob par byar mi nus so || 
何以故。此中心尚不可得。 
The Blessed One said: This Dharma is not attained by the mind, the mind cannot attain it. 
de ci’i phyir źe na | ’di ltar ’di la ni sems ñid kyaṅ mi dmigs na gaṅ sems las rab tu byuṅ ba’i chos lta ga la yod | gaṅ gā’i mchog sems mi dmigs pa ni bsam gyis mi khyab pa’i rgyud ces (5) bya’o || 
何況心所生法。以心不可得。是即說名不思議處。 
Why? How can phenomena arise in the mind when the mind itself can not be perceived? Gaṅgottarā, the fact that the mind has no perception is called "the inconceivable continuum". 
bsam gyis mi khyab pa’i rgyud gaṅ yin pa de ni thob pa ma yin | mṅon par rtogs pa ma yin | śes pa ma yin | mṅon sum du byas pa ma yin te | de ni thob par bya ba ma yin | kun nas ñon moṅs pa ma yin rnam par byaṅ ba ma yin no || 
此不思議處。無得無證非染非淨。 
The continuum which is inconceivable can not be attained, can not be understood, can not be known, can not be realized. It is not something that can be attained, it does not have kleśas, it is not fully purified. 
de ci’i phyir źe (6) na | gaṅ gā’i mchog ’di ltar de bźin gśegs pas ni chos thams cad nam mkha’ ltar ṅes par thugs su chud de | gaṅ gā’i mchog chos thams cad ni nam mkha' daṅ mtshuṅs pa gñen po med pa'o || 
何以故。如來常說一切諸法。猶如虛空無罣礙故。 
How is that? Gaṅgottara, in this way the tathāgata certainly understands that all dharmas are like space. Gaṅgottara, all dharmas, like space, does not obstruct. 
gsol pa | bcom ldan ’das gal te chos thams cad (7) nam mkha’ daṅ mtshuṅs pa gñen po ma mchis pa lags na bcom ldan ’das kyis gzugs źes btags pa daṅ | tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ rnam par śes pa źes btags pa daṅ | phuṅ po rnams daṅ | khams rnams daṅ | skye mched (224a1) rnams daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ | zag pa daṅ bcas pa daṅ | zag pa ma mchis pa daṅ | kun nas ñon moṅs pa daṅ | rnam par byaṅ ba daṅ | ’khor ba daṅ | mya ṅan las 'das pa źes btags pa ji lta bu lags || (2) 
恒河上言。若一切法如虛空者。云何世尊。說有諸色受想行識。及於界處十二因緣。有漏無漏。是染是淨。生死涅槃。 
She said: Blessed One, if all dharmas is equal to space, being without obstruction, then why does the Blessed One designate form (rūpa), feeling (vedanā), perception (saṃjñā), formation (samskāra), consciousness (vijñāna), the aggregates, the elements, the sense-bases, dependent arising, with pollution, without pollution, defilement, purification (vyavadāna), saṃsāra, nirvāṇa? How can this be? 
bcom ldan ’das kyis bka’ stsal pa | gaṅ gā’i mchog ’di lta ste dper na bdag bdag ces ’dogs kyaṅ bdag gaṅ yaṅ mi dmigs pa de bźin du gaṅ gā’i mchog ṅas gzugs źes btags te gzugs gaṅ yaṅ mi dmigs so || 
佛告恒河上。譬如說我雖有言說。而實無有我相可得。我說諸色。實亦無有色相可得。 
The Blessed One said: Gaṅgottarā, as an example: I designate “self, self”, however, I do not perceive anything as real. Similarly, Gaṅgottara, I designate form, but there is not any kind of form perceived. 
de bźin du ṅas tshor ba daṅ | ’du (3) śes daṅ | ’du byed rnams daṅ | rnam par śes pa źes btags te rnam par śes pa gaṅ yaṅ mi dmigs so || 
乃至涅槃亦復如是。 
Likewise, I designate feeling, perception, formation, and consciousness, but do not perceive any consciousness as real. 
phuṅ po rnams daṅ | khams rnams daṅ | skye mched rnams daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ | zag pa daṅ bcas pa daṅ | zag pa med pa daṅ | (4) kun nas ñon moṅs pa daṅ | rnam par byaṅ ba daṅ | ’khor ba daṅ | mya ṅan las ’das pa źes bya ba yaṅ ṅas btags te mya ṅan las ’das pa gaṅ yaṅ mi dmigs so || 
 
Skandhas, elements, sense-sources, dependent origination, pollution, non-pollution, defilements, purification, saṃsāra, nirvāṇa is designated, but I do not perceive it as anything real. 
gaṅ gā’i mchog ’di lta ste dper na smig rgyu rnams la ni chu yod med de mi dmigs so || 
又如陽焰無水可得。 
Gaṅgottara, as an example, in the mirage I do not perceive the existence or non-existence of water. 
gaṅ gā’i (5) mchog de bźin du ṅas gzugs źes bya bar btags kyaṅ gzugs gaṅ yaṅ mi dmigs so || 
我說諸色乃至涅槃。亦復如是。See next two sections also. Chinese abbreviates what is given in full in Tibetan. 
Gaṅgottara, likewise, even though I designate form there is no real form perceived. 
ṅas tshor ba daṅ | ’du śes daṅ | ’du byed rnams daṅ | rnam par śes pa źes btags kyaṅ rnam par śes pa gaṅ yaṅ mi dmigs so || 
See above. 
Even though I designate feeling, perception, formation, consciousness, I do not perceive consciousness as anything real. 
phuṅ po rnams daṅ | khams (6) rnams daṅ | skye mched rnams daṅ | rten ciṅ ’brel bar ’byuṅ ba daṅ | zag pa daṅ bcas pa daṅ | zag pa med pa daṅ | kun nas ñon moṅs pa daṅ | rnam par byaṅ ba daṅ | ’khor ba daṅ | mya ṅan las ’das pa źes bya bar ṅas btags kyaṅ don dam par na de (7) dag thams cad med ciṅ mi dmigs so || 
See above. 
Even though I designate skandhas, elements, sense-sources, dependent origination, pollution, non-pollution, defilements, purification, saṃsāra, nirvāṇa, ultimately all these things are not there and are not perceived. 
gaṅ gā’i mchog gaṅ chos la mchog tu ’dzin pa med par tshaṅs par spyad pa spyod pa de lta bu ni legs par gsuṅs pa’i chos ’dul ba la tshaṅs par spyod pa la gnas pa yin no || 
恒河上。於我法中修梵行者。見一切法皆無所得。乃可說名真修梵行。 
Gaṅgottarā, whoever is not attached to the dharma and practices the holy life, such a one is one who dwells in the holy life, in the well-explained dharmavinaya. 
gaṅ gā’i mchog mṅon pa'i ṅa rgyal can (b1) gnas dmigs nas tshaṅs par spyad par spyod pa de dag gi tshaṅs par spyod pa de ni yoṅs su ma dag pa’o źes ṅa smra'o || 
增上慢者說有所得。是則不名住真梵行。我說如是。 
Gaṅgottarā, the ones who dwell in excessive pride in their practice of the holy life, those do not keep the holy life completely pure. So I declare. 
gaṅ dag tshaṅs par spyod pa yoṅs su ma dag pa de dag ni zab mo rgyud chad pa’i chos ’di lta bu ’di thos na dṅaṅs skrag par ’gyur te | 
增上慢人。聞此深法生大驚疑。 
Those who do not keep the holy life completely pure become scared when they hear this profound dharma which cuts through. 
de dag skye ba daṅ | (2) rga ba daṅ | na ba daṅ | ’chi ba daṅ | mya ṅan daṅ | smre sṅags ’don pa daṅ | sdug bsṅal pa daṅ | yid mi bde ba daṅ | ’khrug pa rnams las yoṅs su mi ’grol te | de dag ni sdug bsṅal gyi skal ba can du ’gyur ro źes ṅa smra’o || 
不能解脫生老病死憂悲苦惱。 
They are not liberated from birth, aging, sickness, death, pain, lamentation, suffering, unease, disturbance. They will have their share of suffering. So I declare. 
gaṅ gā’i mchog da (3) ltar ram ṅa ’das pa’i phyi na yaṅ ruṅ ste | gaṅ dag zab mo rgyud chad pa ’di lta bu’i chos ston pa de dag la mi gti mug pa dag gsod pa po’i ’du śes skyed par ’gyur te | de ltar mi gti mug pa de dag log par zin pas bsad pa’i źe sdaṅ bskyed nas ṅan soṅ du ’gro (4) bar ’gyur ro || 
恒河上。若我滅後。有能宣說如是甚深斷流轉法。有愚癡輩由惡見故。於是法師生瞋害心。以是因緣墮諸地獄。 
Gaṅgottara, now or after I pass away, those confused people who towards those who teach such a profound dharma that cuts off the stream produce the idea of murdering them, those stupid people have taken the wrong way and have produced the rage of murder and will go to the miserable states. 
gaṅ gā’i mchog gis gsol pa | bcom ldan ’das rgyud chad pa rgyud chad pa źes bgyi ba ci’i slad du rgyud chad pa źes bgyi | 
恒河上言。如佛所說斷流轉法。以何義故。名為斷流轉。 
Gaṅgottara said: Blessed One, you say “stream-chopping, stream-chopping”, why do you call it stream-chopping? 
bcom ldan ’das kyis bka’ stsal pa | gaṅ gā’i mchog chos ’di ni rgyud gcad pa’am | dbye ba ’am | rnam (5) par gźig pa ma yin te | de’i phyir rgyud chad pa źes bya ste | ’di ni yaṅ dag pa’i mtha’ źes bya | bsam gyis mi khyab pa’i rgyud ces bya’o || 
世尊告言。斷流轉者。所謂實際不思議界。此法不可穿鑿沮壞。是故說名斷流轉法。 
The Blessed One said: Gaṅgottara, this is not cutting off, this is not differentiation, this is not destruction. That is why it's called destruction. That is why it is the absolute extreme of existence. This is the inconceivable continuum. 
de nas bcom ldan ’das kyis de’i tshe ’dzum pa mdzad do || 
爾時世尊。凞怡微笑。 
Then the Blessed One smiled. 
de nas bcom ldan ’das kyi źal gyi sgo nas ’od zer kha (6) dog sna tshogs kha dog du ma ’di lta ste | sṅon po daṅ | ser po daṅ | dmar po daṅ | dkar po daṅ | btsod ka daṅ | śel daṅ | dṅul gyi kha dog lta bu dag byuṅ nas de dag gis ’jig rten gyi khams mtha’ yas mu med pa dag snaṅ bar byas te ’od kyis khyab par (7) byas nas tshaṅs pa’i ’jig rten gyi bar du mṅon par byuṅ ste slar log nas bcom ldan ’das kyi źal gyi sgor nub bo || 
從其面門放種種光。青黃赤白紅頗梨色。其光普照無量國界。上至梵世還從如來頂上而入。 
Then from the mouth of the Blessed One variegated light, with colours like green, yellow, white, red, crystal, and silver issued forth, and these lights without end, without limit, after having illuminated universes without end and without limit, and having filled them, they rose up to the Brahma heavens. Then they came back again to their master and disappeared into the mouth of the Blessed One. 
de nas tshe daṅ ldan pa kun dga’ bos bla gos phrag pa gcig tu gzar te pus mo g-yas pa’i lha ṅa sa la btsugs nas bcom ldan ’das ga la ba de logs (225a1) su thal mo sbyar ba btud de bcom ldan ’das la ’di skad ces gsol to || 
爾時尊者阿難。見是事已心自念言。如來應正等覺。非無因緣而現微笑。作是念已。即從座起。偏袒右肩右膝著地。合掌向佛。而作是言。 
Then the Venerable Ānanda placed his robe over one shoulder, knelt down on his right knee, and with hands folded towards the Blessed One, he asked the Blessed One this question. 
bcom ldan ’das de bźin gśegs pa rnams ni rgyu ma mchis par ’dzum pa mi mdzad na ’dzum pa mdzad pa’i rgyu gaṅ lags rkyen gaṅ lags | 
以何因緣現此微笑。 
“As Blessed Ones and Tathāgatas do not smile for no reason, what is the reason for smiling?” 
bcom ldan ’das kyis (2) bka’ stsal pa | kun dga’ bo ṅas mṅon par śes te | sa phyogs ’di ñid du de bźin gśegs pa stoṅ gis gaṅ gā’i mchog ces bya ba kho na’i dge bsñen ma śa stag las brtsams te | chos kyi rnam graṅs ’di bśad do || 
佛言。我念往昔。有千如來。亦於此處說如是法。彼諸眾會。各各亦有恒河上優婆夷。而為上首。 
The Blessed One said, “Ānanda, it has been directly known by me that here in this place 1000 Tathāgatas taught this turning of the Dharma to laywomen, all of them with the very same name of Gaṅgottara. 
dge bsñen ma de dag thams cad ni rab tu (3) byuṅ nas phuṅ po med pa’i mya ṅan las ’das pa’i dbyiṅs su yoṅs su mya ṅan las ’das so || 
彼優婆夷及諸大眾。聞是法已皆悉出家。於無餘涅槃而得滅度。 
All of those laywomen, have gone forth and have then been released in that element of release that is without remainder.” 
de nas bcom ldan ’das la tshe daṅ ldan pa kun dga’ bos ’di skad ces gsol to || bcom ldan ’das chos kyi rnam graṅs ’di’i miṅ ci lags | ji ltar gzuṅ bar (4) bgyi | 
阿難白佛言。當何名此經。我等云何受持。 
Then the Venerable Ānanda said this to the Blessed One, “Blessed One, what is the name of this Dharma teaching, and how should we remember it?” 
bcom ldan ’das kyis bka’ stsal pa | kun dga’ bo chos kyi rnam graṅs ’di ni dri ma med pa źes bya ste | ’di dri ma med pa źes bya bar zuṅ śig | 
佛言。此經名為離垢清淨。以是名字汝當受持。 
The Blessed One answered, “This Dharma talk is called “Without Impurity”, and this is how it should be remembered.” 
chos kyi rnam graṅs ’di bstan pa na dge sloṅ bdun brgya daṅ | dge sloṅ ma bźi brgya len pa med par zag pa rnams (5) las sems rnam par grol lo || 
說此經時。七百比丘眾。四百比丘尼眾。諸漏永盡心得解脫。 
When this Dharma teaching was given to 700 monks and 400 nuns without any attachment, their minds were completely liberated from the pollutions. 
de nas ’dod pa na spyod pa daṅ | gzugs na spyod pa’i lha’i bu rnams kyis lha’i me tog rnams daṅ | tsan dan gyi phye ma rnams mṅon par sprul te | bcom ldan ’das la gtor nas tshig ’di skad ces 
爾時欲界諸天子。化作種種天諸妙花而散佛上。作如是言。 
Then the gods of the realm of sensual desire and the god-sons who inhabit the realm of form magically created divine flowers and sandalwood powder, scattered them over the Buddha, and then said, 
’di ltar groṅ khyer mñan yod (6) na dge bsñen ma ’di lta bu gnas la de de bźin gśegs pa daṅ lhan cig tu smra yaṅ de’i lus ṅal bar yaṅ mi ’gyur ba daṅ | ji ltar yaṅ gaṅ gā’i mchog ’di sṅon gyi rgyal ba la lhag par bya ba byas śiṅ dge ba’i rtsa ba bskyed pa daṅ | yun riṅ po nas dge ba spyad pa daṅ || (7) yun riṅ po nas tshaṅs par spyad pa daṅ | saṅs rgyas maṅ po la bsñen bkur byas pa ’di ni ṅo mtshar to źes smras so || 
此優婆夷甚為希有。能與如來共相詶對。得無所畏。是人已曾無量佛所。親近供養種諸善根。  
“In the city of Śrāvastī lives a laywoman who was able to have a conversation with the Tathāgata without becoming tired. This is because she has served Victorious Ones of the past, produced the roots of skilfulness, practised the good for a long time, practised the holy life for a long time, paid homage to many Buddhas. This is wonderful. This is what we declare.” 
bcom ldan ’das kyis bka’ stsal pa | lha’i bu dag de de bźin te | ’di ni sṅon gyi rgyal ba la lhag par bya ba byas pa | dge ba’i rtsa ba bskyed pa | yun (b1) riṅ du tshaṅs par spyad pa la gnas pa’o || 
 
The Blessed One said, “That is so, god-sons. This person has served former Victorious Ones, cultivated roots of skilfulness, and lived the holy life for a long time.” 
bcom ldan ’das kyis de skad ces bka’ stsal nas | dge bsñen ma gaṅ gā’i mchog daṅ | lha daṅ | mi daṅ lha ma yin daṅ | dri zar bcas pa’i ’jig rten yi raṅs te | bcom ldan ’das kyis gsuṅs pa la mṅon par (2) bstod do |||| 
佛說是經已。恒河上優婆夷。及諸天人阿修羅乾闥婆等。聞佛所說。皆大歡喜。信受奉行。 
When the Blessed One had pronounced this teaching, the laywoman Gaṅgottarā, and the world with its gods, asuras, and gandharvas were delighted, and praised his words highly. 
’phags pa dkon mchog brtsegs pa chen po’i chos kyi rnam graṅs le’u stoṅ phrag brgya pa las gaṅ gā’i mchog gis źus pa’i le’u źes bya ste sum cu rtsa gcig pa rdzogs so |||| 
大寶積經卷第九十八 
The “Chapter on the Questions of Gaṅgottarā”, Chapter Thirty-one of the hundred thousand chapter Exalted Mahāratnakūṭa Dharmaparyāya, is complete. 
rgya gar gyi mkhan po dzi na mi tra daṅ | (3) dā na śī la daṅ | źu chen gyi lotstsha ba ban de ye śes sde la sogs pas bsgyur ciṅ źus te skad gsar chad kyis kyaṅ bcos nas gtan la phab pa |||| 
 
Translated, rendered into the new terminology, and established by the Indian preceptors Jinamitra and Dānaśīla, the editor-translator Bhande Ye shes sde, and others. 
Go to Wiki Documentation
Utviklet av: Jens Braarvig, Asgeir Nesøen, Damir Nedic and Heidi Løken
Login