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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.).
 
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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) 23
dvayasya pātrīkaraṇān niṣyandatvamahatvataḥ |
asaṃkleśasya hetutvād dhīnābhibhavanād api ||
Chi: Yìjìng 義淨, T.1514 885b23-24
兩成尊重故 由等流殊勝
煩惱因性故 由劣亦勝故
Chi: Bodhiruci 菩提流支 v., T.1511 787a05-6
尊重於二處 因習證大體
彼因習煩惱 此降伏染福
Chi: Bodhiruci 菩提流支 com., T.1511 787a7-b23
此義云何。尊重於二處者。一者所説處。隨何(8)等處説此經。令生尊重奇特相故。二者能説(9)人。隨何等人能受持及説。以尊重經論故。非(10)七寶等。隨何處捨隨何人能捨。如是生敬重(11)故。此法門與一切諸佛如來證法作勝因故。(12)如經須菩提言世尊如來無所説法故。此義(13)云何。無有一法唯獨如來説。餘佛不説故。彼(14)珍寶布施福徳是染煩惱因。以能成就煩惱(15)事故。此因示現遠離煩惱因故。是故説地微(16)塵喩如經須菩提是諸微塵。如來説非微塵(17)是名微塵。如來説世界非世界是名世界故。(18)何故如是説。彼微塵非貪等煩惱體。以是義(19)故名爲地微塵故。彼世界非煩惱染因界。是(20)故説世界。此明何義。彼福徳是煩惱塵染因。(21)是故於外無記塵彼福徳善根爲近。何況此(22)福徳能成佛菩提故。及成就大丈夫相福徳(23)中勝故。是故受持演説此法門。能成佛菩提(24)勝彼福徳。何以故。彼相於佛菩提非相故。以(25)彼非法身故。是故説大丈夫相。以彼相故。此(26)受持及説福徳能成佛菩提。是故彼非勝故。(27)又彼福徳能降伏珍寶等福。何況此福故能(28)降伏是故。此福最近最勝。如是彼檀等福徳(29)中此福徳最如是成已
(1)經曰。佛言須菩提。若有善男子善女人。以恒(2)河沙等身命布施。若復有人於此法門中。乃(3)至受持四句偈等。爲他人説其福甚多。無量(4)阿僧祇。爾時須菩提。聞説是經深解義趣。涕(5)涙悲泣捫涙而白佛言。希有婆伽婆。希有修(6)伽陀。佛説如是甚深法門。我從昔來所得慧(7)眼未曾得聞如是法門。何以故。須菩提。佛説(8)般若波羅蜜。即非般若波羅蜜。世尊。若復有(9)人得聞是經。信心清淨則生實相。當知是人(10)成就第一希有功徳。世尊。是實相者則是非(11)相。是故如來説名實相實相。世尊。我今得聞(12)如是法門。信解受持不足爲難。若當來世其(13)有衆生。得聞是法門信解受持。是人則爲第(14)一希有。何以故。此人無我相人相衆生相壽(15)者相。何以故。我相即是非相。人相衆生相壽(16)者相。即是非相。何以故。離一切諸相則名諸(17)佛。佛告須菩提。如是如是。若復有人得聞是(18)經。不驚不怖不畏。當知是人甚爲希有。何以(19)故。須菩提。如來説第一波羅蜜。非第一波羅(20)蜜。如來説第一波羅蜜者。彼無量諸佛亦説(21)波羅蜜。是名第一波羅蜜
(22)論曰。自下經文重明彼福徳中此福轉勝。此(23)義云何。偈言
Tib: Tucci (1978)
rnam gñis snod du ’gyur ba daṅ | rgyu mthun yin pas che ba daṅ ||
kun nas ñon moṅs rgyur ’gyur daṅ | dma’ bas zil gyis gnon phyir ro ||
Eng: Tucci (1978)
20. It is impossible to be a partaker of the Buddha fields, because they are a mere denomination which is the mental outflow of the Buddha; on account of their not having any material consistency (from the point of view of the absolute truth) and of the eminency which they imply, the arrangement (vyūha) of these fields is said to be essentially a non-arrangement (avyūha).
Cittam should always be apratiṣṭhitam, mind should repose nowhere (p. 27, l. 5). The Buddha, king of the Law, cannot speak of himself as a Buddha, king of the Law, as if he had grasped the Law, just as the Sumeru cannot speak of itself as being the Sumeru (p. 27, l. 9 ff.).
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