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Asaṅga/Maitreya: Ratnagotravibhāga

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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 I: The Matrix of the Tathāgata
Click to Expand/Collapse OptionChapter II: The Matrix of the Tathāgata
Click to Expand/Collapse OptionChapter III: The Properties of the Buddha
Click to Expand/Collapse OptionChapter IV: The Acts of The Buddha
Click to Expand/Collapse OptionChapter V: The Merits of Faith
Click to Expand/Collapse OptionColophon
San: Johnston (1950) 14,13-16
tatra yathāvadbhāvikatā kṛtsnasya pudgaladharmākhyasya jagato yathāvan nairātmyakoṭer avagamād veditavyā | sa cāyam avagamo ’tyantādiśāntasvabhāvatayā pudgala dharmāvināśayogena samāsato dvābhyāṃ kāraṇābhyām utpadyate | prakṛtiprabhāsvaratā darśanāc ca cittasyādikṣayanirodhadarśanāc ca tadupakleśasya |
Chi: T. 1611 824c15-22
此偈明何義。以如實見本際。以來我空法空 應知。偈言正覺正知者。見一切眾生清淨無有我。寂靜真實際故。又彼如實知無始世來 本際寂靜無我無法。非滅煩惱證時始有。此明何義。此見自性清淨法身。略說有二種法。何等為二。一者見性本來自性清淨。二者見諸煩惱本來寂滅。偈言以能知於彼自性清淨心見煩惱無實故離諸煩惱故。
Tib: Tg phi 82a4-5
de la ji lta ba bźin yoṅ pa ñid ni chos daṅ gaṅ zag ces bya ba’i ’gro ba thams cad kyi bdag med pa’i mtha’ ji lta ba bźin rtogs pa las rig par bya’o || gtan du gzod ma nas źi ba’i ṅo bo ñid kyis gaṅ zag daṅ chos ’jig pa med pa’i tshul du rtogs pa de yaṅ mdor bsdu na rgyu gñis las skyes te | sems raṅ bźin gyis ’od gsal bar mthoṅ ba’i phyir daṅ | de’i ñe ba’i ñon moṅs pa gdod ma nas zad ciṅ ’gags par mthoṅ ba’i phyir ro ||
Eng: Takasaki (1966) 174
Here, ‘being as it is’ should be understood thus: because, [with respect to the manner], they (i.e. Bodhisattvas) have understood the extremity of non-substantiality of the whole world called Individualities and Separate Elements as it is. And this understanding, relating to the non-annihilation of Individualities and Separate Elements because of their nature of absolute quiescence from the outset, is produced, in short, by two causes. Namely, because of their perception of the innate brightness of the mind, and because of their perception of being destroyed from the outset’, i.e. the extinction of defilements on the mind.
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