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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) 24
tatphalaśreṣṭhaduḥkhatvād durlabhārthottamārthataḥ |
jñeyāpāramitatvāc ca parāsādhāraṇatvataḥ ||
Chi: Yìjìng 義淨, T.1514 885b25-26
彼果勝苦故 難逢勝事故
境岸非知故 於餘不共故
Chi: Bodhiruci 菩提流支 v., T.1511 787b24-25
苦身勝於彼 希有及上義
彼智岸難量 亦不同餘法
Tib: Tucci (1978)
de yi ’bras mchog sdug bsṅal phyir | rñed dka’i phyir daṅ mchog phyir daṅ ||
śes bya’i pha rol phyin med phyir | gźan daṅ thun moṅ ma yin phyir ||
Eng: Tucci (1978)
21. Just as the Sumeru cannot grasp itself as being the king of mountains, in the same way no Buddha (in spite of his greatness) can grasp himself as being in the condition of fruition, saṃbhoga (because no activity of imaginative thought is admissible in either case). In fact it is astate characterized by the absence of any impure influx (āśrava) as well as of karmic forces (saṃskṛta, in so far as it does not depend on any external cause).
[End of chapter 10]
“This explains the statement of the sūtra that the self (ātmabhāva) is no existent thing (bhāva) and that this non existence (abhāva) is the real self (ātmabhāva), p. 27, l. 13·15. Now one may ask: The sūtra has already spoken of merit; how is it that it now comes back again to the same subject? (p. 27, l. 15 ff.).
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