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Mañjuśrīvikrīḍitasūtra

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ā ī ū
ñ
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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.).
 
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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Tib: Braarvig (forthcoming) IIIg
sriṅ mo gźan yaṅ phuṅ po lṅa ni 1 rmi2 lam lta bu ste | śin tu mṅon par ma grub pa’o || sriṅ mo byaṅ chub kyaṅ rmi lam gyi raṅ bźin yin pas |3 śin tu4 mṅon par ma grub pa ste | sriṅ mo de’i phyir |5 rmi lam mñam pa ñid kyis |6 phuṅ po mñam pa ñid do ||7 phuṅ po mñam pa ñid kyis |8 rmi lam mñam9 pa ñid do ||10 rmi lam mñam pa ñid kyis |11 byaṅ chub mñam pa ñid do || byaṅ chub mñam pa ñid kyis |12 rmi lam mñam pa ñid de | sriṅ mo de’i phyir |13 (N335a) ṅas khyod la ’di skad du |14 khyod ñid byaṅ chub bo źes smras so ||
1. P: ins. | 2. P: smi 3. DJNQ: om. | 4. J: du 5. DJNPQS: om. | 6. DJNQS: om. | 7. T: | 8. DJNPQST: om. | 9. P: ñam 10. T: | 11. DJNPQS: om. | 12. DJNPQS: om. | 13. DJNPQS: om. | 14. DJNPQST: om. |
Chi: Dharmarakṣa 竺法護 (314 A.D.), T.817 818a9-11
五陰如夢無有(10)本末。道亦如夢本無處所。夢以平等道亦平(11)等。故説此言汝則爲道。
Chi: Narendrayaśas 那連提耶舍 (583 A.D.), T.818 826b10-12
(10)復次五陰如夢體性不生。菩提亦如是體性(11)不生如是夢平等故五陰平等。夢平等故菩(12)提平等。是故我説汝身即是菩提
Tib: Braarvig (forthcoming)
[Same conclusion (tvam eva bodhir iti) on the basis of the following arguments concerned with some of the other similes for demonstrating the irreality of the skandhas: The parts of the personality (skandha) are like a dream (svapnopama), not at all brought into being (atyantānabhinirvṛtta), awakening is also not brought into being as having the same nature as a dream (svapnasvabhāva); the skandhas are like mirage (marīcyupama) arisen through bewildered action (bhrāntakarma) (as when lost in the desert?), and awakening also has the essence of a mirage (marīcisvabhāva) since beyond the maturation (vipāka) of action; the skandhas are like a reflection in a mirror (pratibimbopama), not disappearing (acyuta) (as long as the image mirrored is there?), thus also bodhi, which has the essence of a reflection (pratibimbasvabhāva). (Tib. p. 530-66, Dh p. 818a9-17, Na p. 826b10-20)]
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