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Asaṅga: Triśatikāyāḥ Prajñāpāramitāyāḥ Kārikāsaptatiḥ

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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.
 
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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) 18
agrāhyānabhilapyatvaṃ svaphalānām anudgrahāt |
dvayāvaraṇanirmokṣāt subhūtāv araṇādvayaṃ ||
Chi: Yìjìng 義淨, T.1514 885b13-14
不取自果故 非可取可説
解脱二障故 説妙生無諍
Chi: Bodhiruci 菩提流支 v., T.1511 785b24-25
不可取及説 自果不取故
依彼善吉者 説離二種障
Chi: Bodhiruci 菩提流支 com., T.1511 785b26-c21
此義云何。以聖人無爲法得名。是故不取一(27)法。不取者不取六塵境界。以是義故。名不取(28)逆流者。如經不入色聲香味觸法。是名須陀(29)洹故。乃至阿羅漢不取一法。以是義故。名爲(c1)羅漢。然聖人非不取無爲法。以取自果故。(2)若聖人起如是心我能得果。即爲著我等者。(3)此義云何。以有使煩惱非行煩惱。何以故。彼(4)於證時離取我等煩惱。是故無如是心我能(5)得果。何故尊者須菩提。自歎身得受記。以自(6)身證果。爲於彼義中生信心故。何故唯説無(7)諍行。爲明勝功徳故。爲生深信故。何故言以(8)須菩提實無所行。而名須菩提無諍無諍行(9)者。偈言依彼善吉者説離二種障故。二種障(10)者。一者煩惱障。二者三昧障。離彼二障故(11)言無所行。以是義故。説名二種諍離彼二種(12)障故。名爲無諍無諍行
(13)經曰。佛告須菩提。於意云何。如來昔在然燈(14)佛所。得阿耨多羅三藐三菩提法不。須菩提(15)言。不也世尊。如來在然燈佛所。於法實無所(16)得阿耨多羅三藐三菩提(17)論曰。復有疑釋迦如來昔在然燈佛所受法。(18)彼佛爲此佛説法。若如是云何彼法不可説(19)不可取。爲斷此疑。説彼佛所無法可取。如經(20)不也世尊如來在然燈佛所。於法實無所得(21)阿耨多羅三藐三菩提故。何故如是説。偈言
Tib: Tucci (1978)
raṅ gi ’bras bu gzuṅ med phyir | gzuṅ du med ciṅ brjod du med ||
sgrib pa gñis las ṅes grol phyir | rab ’byor ’di la sgrib gñis med ||
Eng: Tucci (1978)
15. By the fact of being apparitional, the apparitional body is not really the Buddha, nor any Law has been taught by it; on the contrary it has been taught that no dharma can ever be grasped in either way, viz, either (as dharma or as non-dharma as stated before) and that it is therefore inexpressible because it transcends the path of words.
[End of chapter 7]
But though the Law cannot be grasped nor taught, still it is not unreal, it exists. (In fact the sūtra says: tat kiṃ manyase, subhūte, yaḥ kaścit kulaputra etc. 24, l. 10 ff.].
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