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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) 11C

rdo rje’i blo gros byaṅ chub sems dpa’ ma’i mṅal na gnas pa de’i ’od kyis ’jig rten gyi khams ’bum de dag tu sems can gaṅ dag la reg par gyur pa de dag thams cad gzi brjid daṅ ldan pa daṅ | kha dog daṅ ldan pa daṅ | dran pa daṅ ldan pa daṅ | blo gros daṅ ldan pa daṅ | rtogs pa daṅ ldan pa daṅ | spobs pa daṅ ldan par gyur to || ’jig rten gyi khams ’bum de dag na sems can gaṅ dag sems can dmyal ba daṅ | dud ’gro’i skye gnas daṅ | gśin rje’i ’jig rten daṅ | lha ma yin rnams kyi naṅ du skyes par gyur pa de dag thams cad byaṅ chub sems dpa’ de’i ’od kyis reg pa tsam gyis raṅ gi ’gro ba dag nas śi ’phos te | lha daṅ mi rnams kyi naṅ du skyes so || de dag reg pa tsam gyis bla na med pa yaṅ dag par rdzogs pa’i byaṅ chub las phyir mi ldog par gyur to || yaṅ phyir mi ldog pa gaṅ dag la ’od des reg pa de dag reg ma thag tu de dag thams cad mi skye ba’i chos la bzod pa thob par gyur to || yon tan lṅa brgya pa’i le’u źes bya ba’i gzuṅs kyaṅ thob bo||

Tib: Zimmermann (2002), Bathang version

rdorje’i byaṅchub : seṁs dpa’ de’i ma’i mṅal du ’dug pa’i ’od kyis ’jig rten kyi khams brgya phrag stoṅ pa : de dag gi seṁs can la reg par gyur pas : de dag thaṁs cad mdaṅs daṅ ldan : khatog daṅ : dran pa daṅ ldan : blogros daṅ : rtag pa daṅ ldan : spobs pa daṅ ldan par gyur to : yaṅ ’jig rten kyi khaṁs brgya phrag stoṅ po de dag gi sems can dmyal ba daṅ : byol soṅ daṅ : gśin rje’i ’jig rten du skyes par gyur pa de dag thaṁs cad byaṅchub seṁs dpa’ de’i ’og mthoṅ ba tsam gyis bdaggi rgyud las ’chi ’phos te : lha daṅ mi skye’o : yaṅ rdorje’i blogros daṅ : lha daṅ mi las byaṅchub seṁs dpa’ de’i lus kyi ’od kyi rig pa tsam gyis de ma thag du bla na med pa yaṅ dag par rdzogs pai byaṅchub las phyir mi ldog par gyur to : yaṅ phyir mi ldog par la rig pa gaṅ ’od kyi reg par gyur pa de dag thaṁs cad kyaṅ mi skye ba’i chos la bzod pa rñed do : yon tan lṅa brgya daṅ +an pa’i gzugs rñed do ||

Chi: 佛陀跋陀, T.666 459c28-460a4

若有衆生見斯光者一切歡喜。煩惱悉滅色力具足念智成就得無礙辯。若地獄餓鬼畜生閻羅王阿修羅等見光明者。皆離惡道生天人中。若諸天人見光明者。於無上道得不退轉具五神通。若不退轉者皆得無生法忍五十功徳旋陀羅尼。

Chi: 不空, T.667 465a7-18

金剛慧由彼菩薩身光照故。微塵數百千世界。是中有情爲光照觸。獲大威徳色相具足。具念具慧具行具智具於辯才。是彼諸世界中一切有情。墮于地獄傍生閻魔羅界阿蘇羅趣者。由彼菩薩身光明照。光纔觸已。一切皆捨惡趣之身生於人天。是彼諸世界所有人天。由於菩薩身光照觸。皆於無上菩提。得不退轉獲五神通。是彼諸世界所有不退轉菩薩以彼菩薩身光照觸。光纔觸已悉皆成就無生法忍。各各獲得名五百功徳轉陀羅尼。

Eng: Zimmermann (2002)

[The light improves sentient beings]
“Vajramati, all sentient beings in the hundreds of thousands of world systems who were touched by the light from that bodhisattva within the womb of [his] mother attained strength (ojas), beauty (varṇa), mindfulness (smṛti), comprehension (mati), understanding (gati) and readiness of speech (pratibhāna).
All sentient beings in the hundreds of thousands of world systems who had been born in hells, in animal existences, in the world of Yama and [as] demons (naraka-tiryag-yoni-yama-lokāsuropapatti) immediately [could] abandon (cyavate) their birth by virtue of being touched by the light from that bodhisattva, and were [re]born among gods and men.
Those [born as gods and men] by virtue of being touched [by the light], immediately became incapable of turning back from supreme and perfect awakening (avaivartikā anuttarāyāṃ samyaksaṃbodhau).
In addition, all those incapable of turning back who had been touched by the light immediately, when touched by the light, attained intellectual receptivity [to the truth that] dharmas [have] no origination (anutpattika-dharmakṣānti). [They] also obtained the efficacious formulas (dhāraṇī) called ‘Chapter of the Five Hundred Qualities.’”

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