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Asaṅga/Maitreya: Mahāyānasūtrālaṃkāra

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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.
 
If you cannot find the letters on your key-board, you may click on the link "Diacritica" to access it for your search.
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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter I
Click to Expand/Collapse OptionChapter II
Click to Expand/Collapse OptionChapter III
Click to Expand/Collapse OptionChapter IV
Click to Expand/Collapse OptionChapter V
Click to Expand/Collapse OptionChapter VI
Click to Expand/Collapse OptionChapter VII
Click to Expand/Collapse OptionChapter VIII
Click to Expand/Collapse OptionChapter IX
Click to Expand/Collapse OptionChapter X
Click to Expand/Collapse OptionChapter XI
Click to Expand/Collapse OptionChapter XII
Click to Expand/Collapse OptionChapter XIII
Click to Expand/Collapse OptionChapter XIV
Click to Expand/Collapse OptionChapter XV
Click to Expand/Collapse OptionChapter XVI
Click to Expand/Collapse OptionChapter XVII
Click to Expand/Collapse OptionChapter XVIII
Click to Expand/Collapse OptionChapter XIX
Click to Expand/Collapse OptionChapter XX-XXI
Click to Expand/Collapse OptionColophon
San: Lévi (1907) 18.103 comm. p. 159-160
tathā hi sarveṣāṃ na dṛṣṭasatyānām ātmadarśanaṃ vidyate | naiva vā mokṣo ’stīti prāpnoti | na hi pūrvam ātmānam anātmato gṛhītvā satyābhisamayakāle kaścid ātmato gṛhṇāti | yathā duḥkhaṃ duḥkhataḥ pūrvam agṛhītvā paścād gṛhṇātīti yathā pūrvaṃ tathā paścād api mokṣo na syāt | sati cātmany avaśyam ahaṃkāramamakārābhyām ātmatṛṣṇayā cānyaiś ca tannidānaiḥ | kleśair bhavitavyam iti ato ’pi mokṣo na syāt | na vā pudgalo ’stīti abhyupagantavyaṃ | tasmin hi sati niyatam ete doṣāḥ prasajyante |
Chi: T. 1604 649c24-650a3
以是故一切未見諦(25)者。有我見而無解脱。非如苦體先時不見後(26)時方見。人不如是。非先不見後時方見。又如(27)苦體先時不見後亦不見。即無解脱人體亦(28)爾。先時亦見後時亦見。則無解脱。若實有我(29)則決定有我所。從此二執即起我愛及餘煩(650a1)惱。如是則無解脱。以是故不應欲得有實人。(2)以我見等過皆悉起故。如是別説菩提分已。(3)次總結前義。偈曰
Tib: Tg sems tsam phi 239b5-240a1
’di ltar bdag tu lta ba ni | bden pa ma mthoṅ ba thams cad la yod (6) do || yaṅ na ni thar pa med pa kho nar ’gyur te | ji ltar sdug bsṅal la sṅar sdug bsṅal du ma bzuṅ ba las phyis ’dzin pa lta bur | sṅar bdag la bdag med par ma bzuṅ ba las | bden pa mṅon par rtogs pa’i dus na bdag tu ’dzin pa ni ’ga’ yaṅ med kyi | sṅon ji lta ba phyis (7) kyaṅ de daṅ ’dra bar thar par mi ’gyur ro || yaṅ bdag cig yod na ni gdon mi za bar ṅar ’dzin pa daṅ | ṅa yir ’dzin pa dag gis bdag la sred pa daṅ | de’i rgyu can gyis ñon moṅs pa dag gdon mi za bar ’byuṅ bar ’gyur bas de’i phyir yaṅ thar par mi ’gyur ro || yaṅ na ni gaṅ zag (240a1) yod par khas blaṅ bar mi bya ste | de yod na ni gdon mi za bar ñes pa ’di dag tu thal bar ’gyur ro ||
Fre: Lévi (1911)
car tous ont la Vue du Moi sans avoir vu les Vérités. “Ou bien il n’y a pas de Délivrance”, c’est exact. Car si on a pris antérieurement du Non-moi l’idée du Moi, on n’arrive pas ensuite à la prendre du Moi, au moment de l’Intuition des Vérités; de même, si on n’a pas pris antérieurement de la douleur l’idée de la douleur, on ne la prend pas ensuite; on est après comme avant, et alors il n’y aurait pas de délivrance. Et, là où est la Personnalité, il y a nécessairement le Moi, le Mien, la Soif de Personnalité, et les autres Souillures dont elle est la Donnée-causale. Et alors encore il n’y aurait pas de Délivrance. “Ou bien il n’y a pas d’individu”, c’est ce qu’il faut avouer. Car, si l’Individu est, il entraîne tous ces défauts.
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