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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.).
 
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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) 64
rūpānuśravamātreṇa na buddhajñaḥ pṛthagjanaḥ |
tathatādharmakāyo hi yato ’vijñānagocaraḥ ||
Chi: Yìjìng 義淨, T.1514 886b18-19
唯見色聞聲 是人不知佛
此眞如法身 非是識境界
Chi: Bodhiruci 菩提流支 v., T.1511 795a15-16
唯見色聞聲 是人不知佛
以眞如法身 非是識境故
Chi: Bodhiruci 菩提流支 com., T.1511 795a17-b10
此示何義。如來法身不應如是見聞。不應如(18)是見聞者。不應如是見色聞聲。以何等人不(19)能見。謂凡夫不能見故。偈言。唯見色聞聲是(20)人不知佛故。如經。是人行邪道不能見如來(21)故。是人者。是凡夫人不能見眞如法身。如經。(22)彼如來妙體即法身諸佛。法體不可見彼識(23)不能知故
(24)經曰。須菩提。於意云何。如來可以相成就。得(25)阿耨多羅三藐三菩提耶。須菩提。莫作是念。(26)如來以相成就得阿耨多羅三藐三菩提。須(27)菩提。汝若作是念。菩薩發阿耨多羅三藐三(28)菩提心者。説諸法斷滅相。須菩提。莫作是(29)念。何以故。菩薩發阿耨多羅三藐三菩提心(b1)者。不説諸法斷滅相故。須菩提。若善男子(2)善女人。以滿恒河沙等世界七寶持用布施。(3)若有菩薩知一切法無我。得無生法忍。此功(4)徳勝前所得福徳。須菩提。以諸菩薩不取福(5)徳故。須菩提白佛言。世尊。菩薩云何不取(6)福徳。佛言。須菩提。菩薩受福徳不取福徳。是(7)故菩薩取福徳(8)論曰。有人起如是心。若不依福徳得大菩提。(9)如是諸菩薩摩訶薩則失福徳。及失果報。自(10)下經文爲斷此疑。云何斷疑。偈言
Tib: Tucci (1978)
chos sku de bźin ñid yin te | rnam śes spyod yul bźin pa’i phyir ||
gzugs daṅ de ni sgra tsam las | skye bo saṅs rgyas mi rtog so ||
Eng: Tucci (1978)
61. If one maintains the existence of a dharma whatsoever, one commits the same mistake as that of asserting the existence of a self (ātman). If (the existence) of a creature (to be) liberated is admitted, this is considered to he the (erroneous) admission of something which is no object of admission.
[End of chapter 25]
It may now he urged: You said that the Tathāgata cannot he seen as a perfection of signs (laksaṇasaṃpat) because he is dharmakāya, the ahsolute; but nevertheless this dharmakiāya, which is essentially the Tathāgata, can he inferred from that perfection of signs which make us know his perfection of merits. Therefore the sātra adds: tat kiṃ manyase... p. 42, l. 17.
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