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Śāntideva: Bodhicaryāvatāra

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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 OptionChapter 1: Bodhicittānuśaṃsaḥ
Click to Expand/Collapse OptionChapter 2: Pāpadeśanā
Click to Expand/Collapse OptionChapter 3: Bodhicittaparigraho
Click to Expand/Collapse OptionChapter 4: Bodhicittāpramādo
Click to Expand/Collapse OptionChapter 5: Saṃprajanyarakṣaṇaḥ
Click to Expand/Collapse OptionChapter 6: Kṣāntipāramitā
Click to Expand/Collapse OptionChapter 7: Vīryapāramitā
Click to Expand/Collapse OptionChapter 8: Dhyānapāramitā
Click to Expand/Collapse OptionChapter 9: Prajñāpāramitā
Click to Expand/Collapse OptionChapter 10: Pariṇāmanā
Click to Expand/Collapse OptionColophon
San: Minayeff (1889) 180,3-4
anutpannaṃ hi tan nāsti ka icched bhavituṃ tadā |
viṣayavyāpṛtatvāc1 ca niroddhum api nehate ||28||
1. cf. LVP; Min: viṣayāvyavṛtatvāt.
Chi: T. 1662 548a20-21
彼無生不生 是得云何有
瞻察於彼此 滅盡得無餘
Tib: Tg la 15b4-5
ma skyes par ni de med na | | de tshe skye bar ’dod pa gaṅ | |
yul la rtag tu g-yeṅ ’gyur ba | | ’gag par ’gyur ba’aṅ ma yin no | |
Fre: La Vallée Poussin (1892) 102,18-103,2
Avant de naître, [ni l’un ni l’autre] n’existent: et ce qui n’est pas ne peut désirer d’étre. [Direz-vous qu’il s’agit, non pas du passage du néant èant à lêtre, mais du passage de l’état d’indistinction à létat de distinction ? Nous réfuterons plus loin ce sophisme. Direz-vous que l’ātman est, de sa nature, éternel, non-né ? Notre objection demeure :] si l’ātman est en activité, en contact avec l’objet [présenté par la prakṛtī], comment cette activité prendra-t-elle fin ?
Eng: Barnett (1947) 61,27-30
Before coming into being they do not exist; and who can then desire to come into being? If the “soul” is active upon its objects, it will not cease thence;
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