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Asaṅga: Triśatikāyāḥ Prajñāpāramitāyāḥ Kārikāsaptatiḥ

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ā ī ū
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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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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionVerses 1-20
Click to Expand/Collapse OptionVerses 21-40
Click to Expand/Collapse OptionVerses 41-60
Click to Expand/Collapse OptionVerses 61-77
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San: Tucci (1978) 3
dānaṃ pāramitāṣatkam āmiṣābhayadharmataḥ |
ekadvayatrayeṇeha pratipat sā ’pratiṣṭhitā ||1
1. Vaj mūla: dānaṃ
Chi: Yìjìng 義淨, T.1514 885a12-13
六度皆名施 由財無畏法
此中一二三 名修行不住
Chi: Bodhiruci 菩提流支 com., T.1511 782a16-b10
(16)此事應知(17)經曰。復次須菩提。菩薩不住於事。行於布施。(18)無所住行於布施。不住色布施。不住聲香味(19)觸法布施。須菩提。菩薩應如是布施。不住於(20)相想。何以故。若菩薩不住相布施。其福徳聚(21)不可思量。須菩提。於汝意云何。東方虚空可(22)思量不。須菩提言。不也世尊。佛言如是。須(23)菩提。南西北方四維上下虚空可思量不。須(24)菩提言。不也世尊。佛言。如是如是。須菩提。(25)菩薩無住相布施。福徳聚亦復如是不可思(26)量
(27)佛復告須菩提。菩薩但應如是行於布施(28)論曰。偈言
檀義攝於六 資生無畏法
此中一二三 名爲修行住
何故唯檀波羅蜜。名説六波羅蜜。一切波羅(3)蜜檀波羅蜜相義示現故。一切波羅蜜檀相(4)義者。謂資生無畏法檀波羅蜜應知。此義云(5)何。資生者。即一檀波羅蜜體名故。無畏檀波(6)羅蜜者有二。謂尸波羅蜜羼提波羅蜜。於已(7)作未作惡不生怖畏故。法檀波羅蜜者有三。(8)謂毘梨耶波羅蜜等不疲惓。善知心如實説(9)法故此即是菩薩摩訶薩修行住。如向説三(10)種檀攝六波羅蜜。是名菩薩摩訶薩修行住。
Tib: Tucci (1978)
zaṅ ziṅ mi ’jigs chos kyi ni | sbyin pa pha rol phyin drug ste ||
gcig daṅ gros daṅ gsum gyis ni | lam de ’dir ni mi gnas yin ||
Eng: Tucci (1978)
Coming then to the explanation how the prajñāpāramitā should be practised, the text states that the bodhisattva must practise the pāramitā of liberality without therefore taking anything as real. But then, one may ask, why is here liberality alone mentioned when the pāramitās are six?

3. The six pāramitās are alluded to by the mere mention of liberality and this on account of the character common to all of giving something, whether it be
   a) goods (āmiṣa);
   b) protection (abhaya);
   c) the Law itself (dharma). The first contains only one element viz, the giving itself; the second two, viz. observance of the moral rules and patience; the third, three viz, energy, meditation and gnosis. Such a path is said to be a path which has no hold on anything (apratiṣṭhita).
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