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Asaṅga: Triśatikāyāḥ Prajñāpāramitāyāḥ Kārikāsaptatiḥ

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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.
 
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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
Click to Expand/Collapse OptionColophon
San: Tucci (1978) 5
pragraho maṇḍale tredhā nimittāc cittavāraṇam |
uttarottarasaṃdehajanmataś ca nivāraṇā ||1
Chi: Yìjìng 義淨, T.1514 885a16-17
攝伏在三輪 於相心除遣
後後諸疑惑 隨生皆悉除
Chi: Bodhiruci 菩提流支 com., T.1511 782b21-c9
云何菩薩降伏其心。此事應知。(22)云何降伏心。名之降伏。偈言
調伏彼事中 遠離取相心
及斷種種疑 亦防生成心
此文説何義。所謂不見施物受者及施者。偈(26)言。調伏彼事中遠離取相心故。如經須菩提(27)菩薩應如是布施不住於相想故(28)次説布施利益。何以故。此中有疑。若離施等(29)相想。云何能成施福。彼人如是布施。其福轉(c1)多故
(2)次説布施利益。如經。何以故。若菩薩不住相(3)布施。其福徳聚不可思量。須菩提。於意云何。(4)東方虚空可思量不。須菩提言。不也世尊。如(5)是等。何故説修行後。次顯布施利益。以得降(6)伏心故。是以次説布施利益。此義云何。不住(7)相想行於布施。成就義故
(8)自此*以下一切修多羅。示現斷生疑心。云何(9)生疑。
Tib: Tucci (1978)
’khor du rab tu ’dzin pa des | mtshan ma las ni sems bzlog daṅ ||
phyir źin the tshom skye ba las | sems ni bzlog par byed pa yin ||
Eng: Tucci (1978)
The sūtra then explains the control of mind:
   5. a) the control of mind concerning the group of the things to be considered under three different points of view (viz. as regards liberality in itself, the person to whom liberality is shown and the donor, the three being equally non existent);
   b) the keeping away of the mind from the assumption of the existence of characters peculiar (to the things, as if they were existent);
   c) the elimination of the subsequent doubts which may arise, one after the other, as regards the statement contained in the text (chiefly that, if there is no liberality, no merit derived from it would be possible).
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