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Śāntideva: Bodhicaryāvatāra

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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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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) 218,13-14
satyām eva sukhavyaktau saṃvittiḥ kiṃ na gṛhyate |
tad eva sūkṣmatāṃ yāti sthūlaṃ sūkṣmaṃ ca tat katham ||133||
Chi: T. 1662 559c23-24
彼得是微細 云何彼麤細
快樂如是實 思惟何不受
Tib: Tg la 36a2
bde sogs gsal ba yod ñid na | | myoṅ ba ci phyir ’dzin ma yin | |
de ñid phra mor gyur na de | | rags daṅ phra ba’aṅ ji ltar yin | |
Pic227
Fre: La Vallée Poussin (1892) 457,11-15
Si le plaisir existait toujours à l’état manifeste, on le percevrait toujours. Dira-t-on qu’il passe à l’état subtil, [qu’il retourne de l’« acte » à la « puissance »] ? Comment peut-il être successivement manifeste et subtil ?
Eng: Matics (1970) 223,30-32
If pleasure is always in the developed state [of the guṇas] why is there no perception of it?
If it changes to the subtle state, how can it be both gross and subtle?
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