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Nāgārjuna: Vigrahavyāvartanīvṛtti

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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 OptionVerse 1-10
Click to Expand/Collapse OptionVerse 11-20
Click to Expand/Collapse OptionVerse 21-30
Click to Expand/Collapse OptionVerse 31-40
Click to Expand/Collapse OptionVerse 41-50
Click to Expand/Collapse OptionVerse 51-60
Click to Expand/Collapse OptionVerse 61-70
Click to Expand/Collapse OptionColophon
San: Johnston and Kunst (1978) 37,23-38,1
athāpi manyase ’pekṣyaiva prameyān arthān pramāṇāni bhavantīti mā bhūt pūrvokta doṣa iti kṛtvā, evaṃ te sati vyatyayaḥ pramāṇaprameyāṇāṃ bhavati |
Chi: 毘目智仙 and 瞿曇流支, T.1631 20b5-6
此偈明何義 若汝意謂 待所量物量是故有量 畏有前過 汝若如是量所量一不得相離
Tib: Jñānagarbha and dPal brtsegs rakṣita, Tg, tsa 131b1-2
ci ste sṅar smras pa’i skyon du ’gyur ba na mi ruṅ ṅo sñam nas tshad ma rnams ni gźal bar bya ba’i don rnams la ltos pa yin no sñam du sems na de lta na ni khyod kyi tshad ma daṅ gźal bar bya ba rnams bzlog par ’gyur te |
Eng: Bhattacharya (1978) 31
Moreover, if you think, in order to avoid the defect stated before, that the ‘means of true cognition’ exist only in relation to the ‘objects to be cognized’, then there is an interchange of pramāṇas and prameyas.
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