Bibliotheca Polyglotta - Ga Gottaraparip Cchā

7/10/2014 Bibliotheca Polyglotta
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ga gi mchog gis us pa
es bya ba theg pa chen
po'i mdo |

The Mahyna Stra
entitled "The Questions of
Gagottar"
Gp Kg dkon brtsegs ca 222a3 - 225b2
(222a3) || phags pa dkon mchog brtsegs
pa chen poi chos kyi rnam gras leu sto
phrag brgya pa las leu sum cu rtsa gcig (4)
pa ste | ga gi mchog gis us pa lu
bstan pa | bam po phyed pa ||
Gp T.310(31)

Gp eng
Chapter Thirty-One of the Exalted
Mahratnaka Dharmaparyya in One
Hundred Thousand Chapters: Explanation
of the Questions of Gagottar. Half a
fascicle.
1

rgya gar skad du | rya gagottara pari
pritstsh nma mahyna stra | bod skad
du | phags pa ga gi mchog gis us pa
es bya ba theg pa chen poi mdo |

In the language of India: rya
Gagottaraparipcch nma
mahynastra
sas rgyas da bya 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 man yod na rgyal bu rgyal

This is what I have heard: Once, the
Blessed One was staying in Jeta's Grove,
byed kyi tshal mgon med zas sbyin gyi kun
dga' ra ba na bugs te |
in the pleasure garden donated by
Anthapiada.
de'i tshe gro khyer chen po man yod na
dge bsen ma ga gi mchog ces bya ba
ig gnas (6) so ||

At that time, a laywoman by the name of
Gagottar was living in the great city of
rvast.
de nas dge bsen ma ga gi mchog
man yod nas byu nas rgyal bu rgyal byed
kyi tshal mgon med zas sbyin gyi kun dga
ra ba ga la ba der so ste phyin nas bcom
ldan das kyi abs la mgo bos phyag tshal
te phyogs gcig tu 'dug go |

One day, the laywoman Gagottar left
rvast and went to Jeta's Grove, to
Anthapiada'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 da | (7) bcom ldan
das kyis mkhyen bin du dge bsen ma
ga gi mchog la ga gi mchog khyod da
gzod ga nas os es smras so ||

When she had sat down to one side, the
Blessed One, although he already knew the
answer, asked the laywoman Gagottar:
Where have you come from, Gagottar?
ga gi mchog gis gsol pa | bcom ldan
das ga ig gis sprul pa la smras te |
khyod da gzod ga nas os es de skad
bgyis na ji skad (b1) lan debs par gyur
lags |

Gagottar 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 | ga gi
mchog sprul pa la ni gre ba med | dug pa
med | al ba med | o ba med | gro ba
med | chi pho med | skye ba med na di
nas os so es de ci ig ston par gyur |

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?
ga (2) gi mchog gis gsol pa | bcom ldan
das ci chos thams cad sprul pa lta bu lags
sam |

Gagottar continued: Blessed One, aren't
all phenomena like magical beings?
bka stsal pa | ga gi mchog de bin no ||

Exactly, Gagottar, he replied.
gsol pa | bcom ldan das gal te chos thams
cad sprul pa lta bu lags na | ga gi mchog
khyod da gzod ga nas os (3) es cii slad
du smra |

If all phenomena are like magical beings,
Blessed One, then why ask Where have
you come from, Gagottar?, she
responded.
mchog sprul pa ni an so du mi gro |
mtho ris su mi gro | yos su mya an las
das par mi gro na ci ga gi mchog kya
an so du mi gro | mtho ris su mi gro |
yos su mya an (4) las das par mi gro
am | ga gi mchog gis gsol pa | bcom
ldan das gal te bdag gis dge bsen ma ga
gi mchog sprul pa'i ra bin las gan lags
par mtho na ni dge bsen ma ga gi
mchog an so du mchi ba 'am mtho ris su
mchi ba (5) am yos su mya an las das
par mchi ba ma lags so es bdag sprul pa
da bstun du ya mi ru lags na |

The Blessed One said: Gagottar, a
magical being does not go to the realms of
misery, nor to the heavenly realms, nor to
parinirva. Do you too then, Gagottar,
not go to the lower realms, nor to the
heavenly realms, nor to parinirva?
Gagottar 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 Gagottar, do
not go to the lower realms, nor to the
heavenly realms, nor to parinirva, then it
would not be correct to say that I was like a
magically created being.
bcom ldan das bdag gis dge bsen ma ga
gi mchog sprul pai ra bin las gan lags
par ma mtho ste | bcom ldan das de ltar
bdag gis ma (6) mtho na dge bsen ma
ga gi mchog an so du mchi ba am |
mtho ris su mchi ba am | yos su mya an
las das par mchi ba es ji skad bstan par
bgyi |

Blessed One, I don't see Gagottar as
being anything other than a magical
creation. That being the case, Blessed
One, how can I maintain that the laywoman
Gagottar goes to lower realms, to
heavenly realms, to parinirva?
bcom ldan das de lta lags kyis kya g-yo
ba da | rlom sems da | bskyod pa da |
spros pa mchis na ji (7) ltar 'di sam du
bdag an so du gro ba am | mtho ris su
gro ba am | yos su mya an las das par
gro bao sam du sems lags te |
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 parinirva?
bcom ldan das mya an las das pai
dbyis ni nams kya an so du mchi ba
am | mtho ris su mchi ba am | yos su
(223a1) mya an las das par mchi ba ma
lags te | bcom ldan das dge bsen ma ga
gi mchog kya de lta bui dbyis can lags
so ||

Blessed One, nirva-nature never goes to
the lower realms or to the heavenly realms,
and never realizes parinirva. I, Blessed
One, the laywoman Gagottar, also
possess such a nature.
mchog khyod ci yos su mya an las das
pa la ya dag (2) par ma ugs sam |

The Blessed One said: Gagottar, haven't
you yourself set out for parinirva?
gsol pa | bcom ldan das su ig gis mi skye
ba la smras te | khyod yos su mya an las
das pa la ya dag par ma ugs sam es 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
parinirva, what would the answer be?
bcom ldan das kyis bka stsal pa | ga (3)
gi mchog mi skye ba es bya ba ni mya
an las das pai tshig bla dags yin na de ci
ig lan debs par gyur |

The Blessed One replied: Gagottar,
since the unborn is a synonym for nirva,
then what can the answer be?
das ci chos thams cad ni mya an las das
pa da mtshus pa lags sam | bka stsal
pa | ga gi (4) mchog de de bin te | chos
thams cad ni mya an las das pa da
mtshus so ||

Gagottar answered: Blessed One, are all
phenomena the same as nirva? He said:
Exactly, Gagottar. All phenomena are
the same as nirva.
cad mya an las das pa da mtshus pa
lags na ga gi mchog khyod yos su mya
an las das pa la ya dag par ma ugs
sam es (5) a ci ig smra ste |

She said: Blessed One, if all phenomena
are the same as nirva, why ask Haven't
you yourself set out for nirva?
bcom ldan das su ig gis sprul pa la smras

Blessed One, if someone asked a magical
te | khyod yos su mya an las das pa la
ya dag par ma ugs sam es de skad
bgyis na ji skad lan debs par gyur lags |

being, Haven't you yourself set out for
nirva?, what could the answer be?
mchog dri ba di (6) ni dmigs pa med pao
||

The Blessed One said: Gagottar, this
question has no foundation.
gsol pa | ci bcom ldan das kyis dmigs pa
da bcas pai smra bas smras lags sam |

She said: Blessed One, are you making a
statement which has a foundation?
bka stsal pa | ga gi mchog dri ba di ni
dmigs pa med mod kyi | on kya 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 ||

He said: Gagottar, 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 cii phyir e na | ga gi mchog de bin
gegs pas ni chos id ces bya ba ya
mon par rdzogs par sas ma rgyas na ga
de las byu bai chos yos su mya an las
das pa la gnas pa lhag la yod |

Why? If the Tathgata had not realized the
way things are, Gagottar, then
phenomena would still arise in his nirva.
gsol pa | (b1) gal te bcom ldan das kyis
chos id ces bgyi ba ya mon par rdzogs
par sas ma rgyas te | de las byu bai
chos lta ga ig mchis par gyur na bcom
ldan das kyis bya chub kyi slad du ji ltar
dge bai rtsa ba ya dag par bsgrubs lags |

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 | ga
gi mchog ga dmigs pa de ni dge bai rtsa
ba ma yin te | bya chub sems dpa dge
bai rtsa ba de ni ga gi tshe ya dag par
sgrub pa dei tshe ya bsam gyis mi khyab
pa id mi dor ro || ga gi tshe ya dag par

The Blessed One responded: Gagottar,
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
mi sgrub pa dei tshe ya bsam gyis mi
khyab (3) pa id mi dor ro ||
abandon inconceivability.
gsol pa | bcom ldan das bsam gyis mi
khyab pa la bsam gyis mi khyab pa es
bgyi ba cii slad du bsam gyis mi khyab pa
la bsam gyis mi khyab pa es bgyi |

She asked: Blessed One, the inconceivable
is called "inconceivable". Why is it
inconceivable?
mchog chos 'di ni sems (4) pas thob par
bya ba ma yin te | sems pas thob par byar
mi nus so ||

The Blessed One said: This Dharma is not
attained by the mind, the mind cannot
attain it.
de cii phyir e na | di ltar di la ni sems id
kya mi dmigs na ga sems las rab tu byu
bai chos lta ga la yod | ga gi mchog
sems mi dmigs pa ni bsam gyis mi khyab
pai rgyud ces (5) byao ||

Why? How can phenomena arise in the
mind when the mind itself can not be
perceived? Gagottar, the fact that the
mind has no perception is called "the
inconceivable continuum".
bsam gyis mi khyab pai rgyud ga yin pa
de ni thob pa ma yin | mon par rtogs pa
ma yin | es pa ma yin | mon sum du byas
pa ma yin te | de ni thob par bya ba ma yin
| kun nas on mos pa ma yin rnam par
bya ba ma yin no ||

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 kleas, it is not fully purified.
de cii phyir e (6) na | ga gi mchog di
ltar de bin gegs pas ni chos thams cad
nam mkha ltar es par thugs su chud de |
ga gi mchog chos thams cad ni nam
mkha' da mtshus pa gen po med pa'o ||

How is that? Gagottara, in this way the
tathgata certainly understands that all
dharmas are like space. Gagottara, all
dharmas, like space, does not obstruct.
cad (7) nam mkha da mtshus pa gen
po ma mchis pa lags na bcom ldan das
kyis gzugs es btags pa da | tshor ba da
| du es da | du byed rnams da rnam

She said: Blessed One, if all dharmas is
equal to space, being without obstruction,
then why does the Blessed One designate
form (rpa), feeling (vedan), perception
(saj), formation (samskra),
par es pa es btags pa da | phu po
rnams da | khams rnams da | skye
mched (224a1) rnams da | rten ci brel
bar byu ba da | zag pa da bcas pa da
| zag pa ma mchis pa da | kun nas on
mos pa da | rnam par bya ba da | khor
ba da | mya an las 'das pa es btags pa
ji lta bu lags || (2)
consciousness (vijna), the aggregates,
the elements, the sense-bases, dependent
arising, with pollution, without pollution,
defilement, purification (vyavadna),
sasra, nirva? How can this be?
mchog di lta ste dper na bdag bdag ces
dogs kya bdag ga ya mi dmigs pa de
bin du ga gi mchog as gzugs es
btags te gzugs ga ya mi dmigs so ||

The Blessed One said: Gagottar, as an
example: I designate self, self, however, I
do not perceive anything as real. Similarly,
Gagottara, I designate form, but there is
not any kind of form perceived.
de bin du as tshor ba da | du (3) es
da | du byed rnams da | rnam par es pa
es btags te rnam par es pa ga ya mi
dmigs so ||

Likewise, I designate feeling, perception,
formation, and consciousness, but do not
perceive any consciousness as real.
phu po rnams da | khams rnams da |
skye mched rnams da | rten ci brel bar
byu ba da | zag pa da bcas pa da |
zag pa med pa da | (4) kun nas on mos
pa da | rnam par bya ba da | khor ba
da | mya an las das pa es bya ba ya
as btags te mya an las das pa ga ya
mi dmigs so ||

Skandhas, elements, sense-sources,
dependent origination, pollution, non-
pollution, defilements, purification,
sasra, nirva is designated, but I do
not perceive it as anything real.
ga gi mchog di lta ste dper na smig rgyu
rnams la ni chu yod med de mi dmigs so ||

Gagottara, as an example, in the mirage I
do not perceive the existence or non-
existence of water.
ga gi (5) mchog de bin du as gzugs
es bya bar btags kya gzugs ga ya mi
dmigs so ||
See next
two sections also. Chinese abbreviates what
is given in full in Tibetan.
Gagottara, likewise, even though I
designate form there is no real form
perceived.
as tshor ba da | du es da | du byed
rnams da | rnam par es pa es btags
kya rnam par es pa ga ya mi dmigs so
||
See above.
Even though I designate feeling,
perception, formation, consciousness, I do
not perceive consciousness as anything
real.
phu po rnams da | khams (6) rnams da
| skye mched rnams da | rten ci brel bar
byu ba da | zag pa da bcas pa da |
zag pa med pa da | kun nas on mos pa
da | rnam par bya ba da | khor ba da |
mya an las das pa es bya bar as btags
kya don dam par na de (7) dag thams cad
med ci mi dmigs so ||
See above.
Even though I designate skandhas,
elements, sense-sources, dependent
origination, pollution, non-pollution,
defilements, purification, sasra, nirva,
ultimately all these things are not there and
are not perceived.
ga gi mchog ga chos la mchog tu dzin
pa med par tshas par spyad pa spyod pa
de lta bu ni legs par gsus pai chos dul ba
la tshas par spyod pa la gnas pa yin no ||

Gagottar, 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.
ga gi mchog mon pa'i a rgyal can (b1)
gnas dmigs nas tshas par spyad par
spyod pa de dag gi tshas par spyod pa de
ni yos su ma dag pao es a smra'o ||

Gagottar, 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.
ga dag tshas par spyod pa yos su ma
dag pa de dag ni zab mo rgyud chad pai
chos di lta bu di thos na das skrag par
gyur te |

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 da | (2) rga ba da | na ba
da | chi ba da | mya an da | smre
sags don pa da | sdug bsal pa da | yid
mi bde ba da | khrug pa rnams las yos
su mi grol te | de dag ni sdug bsal gyi skal
ba can du gyur ro es a smrao ||

They are not liberated from birth, aging,
sickness, death, pain, lamentation,
suffering, unease, disturbance. They will
have their share of suffering. So I declare.
ga gi mchog da (3) ltar ram a das pai

Gagottara, now or after I pass away,
phyi na ya ru ste | ga dag zab mo rgyud
chad pa di lta bui chos ston pa de dag la
mi gti mug pa dag gsod pa poi du es
skyed par gyur te | de ltar mi gti mug pa de
dag log par zin pas bsad pai e sda
bskyed nas an so du gro (4) bar gyur ro
||

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.
das rgyud chad pa rgyud chad pa es bgyi
ba cii slad du rgyud chad pa es bgyi |

Gagottara said: Blessed One, you say
stream-chopping, stream-chopping, why
do you call it stream-chopping?
mchog chos di ni rgyud gcad paam | dbye
ba am | rnam (5) par gig pa ma yin te |
dei phyir rgyud chad pa es bya ste | di ni
ya dag pai mtha es bya | bsam gyis mi
khyab pai rgyud ces byao ||

The Blessed One said: Gagottara, 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 dei tshe dzum
pa mdzad do ||

Then the Blessed One smiled.
de nas bcom ldan das kyi al gyi sgo nas
od zer kha (6) dog sna tshogs kha dog du
ma di lta ste | son po da | ser po da |
dmar po da | dkar po da | btsod ka da |
el da | dul gyi kha dog lta bu dag byu
nas de dag gis jig rten gyi khams mtha yas
mu med pa dag sna bar byas te od kyis
khyab par (7) byas nas tshas pai jig rten
gyi bar du mon par byu ste slar log nas
bcom ldan das kyi al gyi sgor nub bo ||

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 da ldan pa kun dga bos bla
gos phrag pa gcig tu gzar te pus mo g-yas
pai lha a sa la btsugs nas bcom ldan das
ga la ba de logs (225a1) su thal mo sbyar

Then the Venerable nanda placed his
robe over one shoulder, knelt down on his
right knee, and with hands folded towards
the Blessed One, he asked the Blessed
ba btud de bcom ldan das la di skad ces
gsol to ||
One this question.
bcom ldan das de bin gegs pa rnams ni
rgyu ma mchis par dzum pa mi mdzad na
dzum pa mdzad pai rgyu ga lags rkyen
ga lags |

As Blessed Ones and Tathgatas do not
smile for no reason, what is the reason for
smiling?
bcom ldan das kyis (2) bka stsal pa | kun
dga bo as mon par es te | sa phyogs di
id du de bin gegs pa sto gis ga gi
mchog ces bya ba kho nai dge bsen ma
a stag las brtsams te | chos kyi rnam
gras di bad do ||

The Blessed One said, nanda, it has
been directly known by me that here in this
place 1000 Tathgatas taught this turning
of the Dharma to laywomen, all of them
with the very same name of Gagottara.
dge bsen ma de dag thams cad ni rab tu
(3) byu nas phu po med pai mya an las
das pai dbyis su yos su mya an las
das so ||

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 da ldan pa
kun dga bos di skad ces gsol to || bcom
ldan das chos kyi rnam gras dii mi ci
lags | ji ltar gzu bar (4) bgyi |

Then the Venerable nanda 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 gras di ni dri ma med pa
es bya ste | di dri ma med pa es bya bar
zu ig |

The Blessed One answered, This Dharma
talk is called Without Impurity, and this is
how it should be remembered.
chos kyi rnam gras di bstan pa na dge
slo bdun brgya da | dge slo ma bi
brgya len pa med par zag pa rnams (5) las
sems rnam par grol lo ||

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 da | gzugs na
spyod pai lhai bu rnams kyis lhai me tog
rnams da | tsan dan gyi phye ma rnams

Then the gods of the realm of sensual
desire and the god-sons who inhabit the
realm of form magically created divine
mon par sprul te | bcom ldan das la gtor
nas tshig di skad ces
flowers and sandalwood powder, scattered
them over the Buddha, and then said,
di ltar gro khyer man yod (6) na dge
bsen ma di lta bu gnas la de de bin
gegs pa da lhan cig tu smra ya dei lus
al bar ya mi gyur ba da | ji ltar ya ga
gi mchog di son gyi rgyal ba la lhag par
bya ba byas i dge bai rtsa ba bskyed pa
da | yun ri po nas dge ba spyad pa da ||
(7) yun ri po nas tshas par spyad pa da
| sas rgyas ma po la bsen bkur byas pa
di ni o mtshar to es smras so ||

In the city of rvast lives a laywoman
who was able to have a conversation with
the Tathgata 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 | lhai bu
dag de de bin te | di ni son gyi rgyal ba
la lhag par bya ba byas pa | dge bai rtsa
ba bskyed pa | yun (b1) ri du tshas par
spyad pa la gnas pao ||

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 bsen ma ga gi mchog da |
lha da | mi da lha ma yin da | dri zar
bcas pai jig rten yi ras te | bcom ldan das
kyis gsus pa la mon par (2) bstod do ||||

When the Blessed One had pronounced
this teaching, the laywoman Gagottar,
and the world with its gods, asuras, and
gandharvas were delighted, and praised his
words highly.
Gp Kg dkon brtsegs ca 225b2 - 3
phags pa dkon mchog brtsegs pa chen poi
chos kyi rnam gras leu sto phrag brgya
pa las ga gi mchog gis us pai leu es
bya ste sum cu rtsa gcig pa rdzogs so ||||
Gp T.310(31)

Gp eng
The Chapter on the Questions of
Gagottar, Chapter Thirty-one of the
hundred thousand chapter Exalted
Mahratnaka Dharmaparyya, is
complete.
rgya gar gyi mkhan po dzi na mi tra da |
(3) d na la da | u chen gyi lotstsha ba
ban de ye es sde la sogs pas bsgyur ci
us te skad gsar chad kyis kya bcos nas

Translated, rendered into the new
terminology, and established by the Indian
preceptors Jinamitra and Dnala, the
editor-translator Bhande Ye shes sde, and
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gtan la phab pa |||| others.
1.

2.

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Fascicle here translates Tibetan "bampo", a
measurement of textual length equal to 300 lokas.
We prefer to follow the mainstream Buddhist Sanskrit
usage of manuscripts and inscriptions by spelling
bodhisatva with a single rather than a double t, the
latter being a convention of modern editors. See
Gouriswar Bhattacharya, How to Justify the Spelling of
the Buddhist Hybrid Sanskrit Term Bodhisatva?, in Eli
Franco and Monika Zin (eds.), From Turfan to Ajanta:
Festschrift for Dieter Schlingloff on the Occasion of his
Eightieth Birthday, Rupandehi: Lumbini International
Research Institute, 2010, Vol. II, pp. 3550. Note that
this is also the spelling used in Gndhr, as well as in
Khotanese, in Tibetan lexicography, and in old Thai
documents.

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7/10/2014 Bibliotheca Polyglotta

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