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ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	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.

Choose specific texts..

1. The simile of a tathāgata in a lotus

2. The simile of honey shielded by bees

3. The simile of kernels enclosed by husks

4. The simile of a gold nugget in excrement

5. The simile of a hidden treasure beneath the house of some poor person

6. The simile of a sprout in the seed

7. The simile of a tathāgata image wrapped in rotten rags

8. The simile of the future universal emperor in the womb of a poor, depressed woman

9. The simile of golden figures within burned clay molds

10. Merit from propagating the TGS

11. The story of *Sadāpramuktaraśmi and *Anantaraśmi

12. Ānanda questions the Buddha about the length of time till perfection

13. Colophon

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Tgs

Tib: Zimmermann (2002) 2A

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | sbraṅ tshaṅ zlum po śiṅ gi yal ga la ’phyaṅ ba || buṅ ba ’bum gyis kun tu bsruṅs śiṅ || sbraṅ rtsis yoṅs su gaṅ ba źig yod la || de nas sbraṅ rtsi ’dod pa’i mi źig gis srog chags kyi rnam pa buṅ ba de dag thabs mkhas pas bskrad nas | sbraṅ rtsi des sbraṅ rtsi’i bya ba byed do || rigs kyi bu dag de bźin du sems can thams cad kyaṅ sbraṅ tshaṅ daṅ ’dra ste | de la saṅs rgyas ñid ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa bye ba phrag ’bum gyis śin tu bsruṅs pa | de bźin gśegs pa’i ye śes mthoṅ bas rig go || rigs kyi bu dag ji ltar sbraṅ tshaṅ gi naṅ na | sbraṅ rtsi buṅ ba bye ba phrag ’bum gyis kun tu bsruṅs pa yod par skyes bu mkhas pa źig gis śes pas rig pa de bźin du | sems can thams cad la yaṅ saṅs rgyas ñid ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa bye ba phrag ’bum gyis kun tu bsruṅs pa yod par de bźin gśegs pa’i ye śes mthoṅ bas rig ste |

Tib: Zimmermann (2002), Bathang version

rigs gyi bu gźan yaṅ ’di lta ste : dper na : sbraṅ rtsi’i stod zlum por gyur pa śiṅ gis yas ga ’phyaṅ ste : buṅ ba brgyastoṅ gi sruṅs sbraṅ rtsi yoṅsu gaṅ ba sbraṅ rtsi ’dod pa’i skyes bus ba srog chagsu gyur pa dag thaṁs cad mkhas pas bskrad nas sbraṅ rtsi sbraṅ rtsis ’i bya ba byed do : rigs kyi bu de lta bas na ’di bźin seṁs can thaṁs cad kyaṅ sbra rtsi ’dra ste : de bźin gśegs pa’i ye śes kyi mthoṅ bas : saṅs rgyas su ’gyur +ñon moṅs pa daṅ : ñe bar ñon moṅs pa bye ba stoṅ phrag brgyas sruṅ bar śes so : rigs kyi bu ci lta bu sbraṅ rtsi’i snod kyi dbus na bar śes pa’i skyesbus sbraṅ rtsi bye ba phrag stoṅ gis sruṅ bar ye śes kyi śes so : de ltar

Chi: 佛陀跋陀, T.666 457c23-28

復次善男子。譬如淳蜜在巖樹中。無數群蜂圍繞守護。時有一人巧智方便。先除彼蜂乃取其蜜。隨意食用惠及遠近。如是善男子。一切衆生有如來藏。如彼淳蜜在于巖樹。爲諸煩惱之所覆蔽。亦如彼蜜群蜂守護。我以佛眼如實觀之。

Chi: 不空, T.667 462a10-18

復次善男子譬如蜜房。懸於大樹其状團圓。有百千蜂遮護其蜜。求蜜丈夫以巧方便。駈逐其蜂而取其蜜隨蜜所用。如是如是善男子。一切有情猶如蜜房。爲倶胝百千煩惱隨煩惱之所藏護。以佛智見能知此已。則成正覺。善男子如是蜜房。智者丈夫既知其蜜。亦復了知於倶胝百千衆煩惱蜂之所守護。如是一切有情。以如來智見知已成佛。於彼爲倶胝百千煩惱隨煩惱之所遮覆。

Eng: Zimmermann (2002)

“Sons of good family, again it is as if there were, for example, a round honeycomb hanging from the branch of a tree, shielded on all sides by a hundred thousand bees and filled with honey. And a person desiring honey, [and knowing of the honey within,] would then with skill [in the application of appropriate] means expel all the living beings, the bees, and then use the honey [in the way] honey is to be used.
In the same way, sons of good family, all sentient beings without exception are like a honeycomb: with a tathāgata’s mental vision [I] realize that [their] buddhahood within is ‘shielded on all sides’ by myriads of defilements and impurities.
Sons of good family, just as a skillful person by [his] knowledge realizes that there is honey inside a honeycomb shielded on all sides by myriads of bees, in the same way [I] realize with [my] tathāgata’s mental vision that buddhahood is without exception ‘shielded on all sides’ in all sentient beings by myriads of defilements and impurities.”

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