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Asaṅga: Triśatikāyāḥ Prajñāpāramitāyāḥ Kārikāsaptatiḥ

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ā ī ū
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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.).
 
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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) 41
vicitralokasaṃpattivipākaḥ sumahānn api |
karmāṇi etāni dharme pratipatter matāni x ||
Chi: Yìjìng 義淨, T.1514 886a1-2
世妙事圓滿 異熟極尊貴
於此法修行 應知獲斯業
Chi: Bodhiruci 菩提流支 v., T.1511 790a25-26
成種種勢力 得大妙果報
如是等勝業 於法修行知
Chi: Bodhiruci 菩提流支 com., T.1511 790a27-c14
此三行偈。説何等義。有不可思議者。示不可(28)思議境界故。不可稱量者。謂唯獨大人不共(29)聲聞等。以爲住第一大乘衆生説故。此示依(b1)止大人故。又説大乘者。最妙大乘修行勝故。(2)以信小乘等則不能聞此。示希聞而能信法(3)故。如經以要言之。是經有不可思議不可稱(4)量無邊功徳。如來爲發大乘者説。爲發最上(5)乘者説故。希聞者。謂不可思議等文句。得不(6)可思議等福徳顯滿足性故。以福徳善根滿(7)足故。此説不可思議等文句。如經皆成就不(8)可思議不可稱無有邊無量功徳聚故。如是(9)人等則。爲荷擔如來阿耨多羅三藐三菩提(10)者。示現受持眞妙法故。受持法者。即是荷擔(11)大菩提。如經如是人等則爲荷擔如來阿耨(12)多羅三藐三菩提故。在在處處供養者。當知(13)是人必定成就無量功徳。如經在在處處若(14)有此經一切世間天人阿修羅所應供養。當(15)知此處則爲是塔。皆應恭敬作禮。圍繞以諸(16)花香而散其處故。受持讀誦此經爲人輕賤(17)者。示現遠離一切諸障故。何故爲人輕賤而(18)離諸障。以有大功徳故。如經是人先世罪業(19)則爲消滅故。於然燈佛前供養諸佛功徳。於(20)後末世受持此法門功徳福多於彼者。此示(21)速證菩提法故。以多福徳莊嚴速疾滿足故。(22)如經若復有人於後世末世。能受持讀誦修(23)行此經所得功徳。我所供養諸佛功徳。於彼(24)百分不及一。千萬億分乃至算數譬喩所不(25)能及故。當知。是法門不可思議。果報亦不可(26)思議者。此明何義。偈言。成種種勢力。得大妙(27)果報故。所謂攝受四天王釋提桓因梵天王(28)等。成就勢力故。若聞此事其心迷亂者。以彼(29)果報不可思議甚爲勝妙。示非思量智境界(c1)故。住彼修行中成如是等功徳。是故彼修行(2)等業。應知。如經當知是法門不可思議。果報(3)亦不可思議故
(4)經曰。爾時須菩提白佛言。世尊。云何菩薩發(5)阿耨多羅三藐三菩提心。云何住。云何修行。(6)云何降伏其心。佛告須菩提。菩薩發阿耨多(7)羅三藐三菩提心者。當生如是心。我應滅度(8)一切衆生。令入無餘涅槃界。如是滅度一切(9)衆生已。而無一衆生實滅度者。何以故須菩(10)提。若菩薩有衆生相人相壽者相。則非菩薩。(11)何以故。須菩提。實無有法名爲菩薩發阿耨(12)多羅三藐三菩提心者故(13)論曰。何故前説三種修行。今復重説此有何(14)勝。偈言
Tib: Tucci (1978)
’jig rten ’byor pa sna tshogs kyi | rnam sbźin śin tu che ba ste ||
’di dag chos la sgrub ba yi | las rnams yin par rab tu bstan ||
Eng: Tucci (1978)
38. This behaviour (viz. intended to grasp the Law) causes the spiritual ripeness of oneself; the other (viz. to explain it to others) causes the spiritual ripeness of the other creatures (cf. p. 33, l. 3). Therefore one kind of merit is superior to the other on account of its intrinsic greatness, as well as of the great time it requires to be accumulated.
[End of chapter 14]
(In stanza 36 mention was made of the effects connected with this practice, of the right behaviour (pratipatti).
Now one may ask which are these effects connected with the Law? They are explained in the following three stanzas.
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