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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) 59
saṃkhyāprabhavajātīnāṃ saṃbandhasya viśeṣaṇe |
x x x x x x x x x x x x x labhyate ||
Chi: Yìjìng 義淨, T.1514 886b8-9
於諸算勢類 因亦有差殊
尋思於世間 喩所不能及
Chi: Bodhiruci 菩提流支 v., T.1511 794a28-29
數力無似勝 無似因亦然
一切世間法 不可得爲喩
Chi: Bodhiruci 菩提流支 com., T.1511 794b1-22
此説何等義。示於前福徳此福爲勝。云何爲(2)勝。一者數勝。二者力勝。三者不相似勝。四者(3)因勝。是故偈言。一切世間法不可得爲喩故(4)數勝者。如經百分不及一。乃至算數譬喩所(5)不能及故。以數無限齊故。攝得餘數應知力(6)勝者。如經。不及一歌羅分故。無似勝者。此福(7)徳中數不相似。以此福徳不可數故。如經數(8)不能及故。因勝者。因果不相似。以此因果(9)勝彼因果故。如經。乃至優波尼沙陀分不及(10)一故。又此法最勝無有世間法可喩此法故。(11)偈言。一切世間法不可得爲喩故。如是此福(12)徳中彼福微少。是故無法可喩
(13)經曰。須菩提。於意云何。汝謂如來作是念。我(14)度衆生耶。須菩提。莫作是見。何以故。實無有(15)衆生如來度者。佛言。須菩提。若有實衆生如(16)來度者。如來則有我人衆生壽者相。須菩提。(17)如來説有我者。則非有我。而毛道凡夫生者。(18)以爲有我。須菩提。毛道凡夫生者。如來説名(19)非生。是故言毛道凡夫生
(20)論曰。復有疑。若是法平等相無有高下者。云(21)何如來名爲度衆生。自下經文爲斷此疑。云(22)何斷疑。偈言
Tib: Tucci (1978)
graṅs daṅ mthu daṅ rigs rnams daṅ | ’brel ba dag gi khyad par ni ||
brtags kyaṅ ’jig rten thams cad na | dpe byar ruṅ ba mi rñed do ||
Eng: Tucci (1978)
56-57. The illumination is to be known as supreme (p. 41, l. 14) because there is not the smaUest dharma (aṇur api dharmah, p. 41, l. 13) (which can transcend it); (this depends on the fact that) in the absolute (dharmadhātu) there is no possibility of further growth; on the contrary, there is complete equality of purity (p. 41, l. 16-18). It depends also on its proper character (viz. no ego, abso1ute stillness which does not imply any gradation), and on its being the supreme means (in so far as aU good dharmas are there completely perfected and there is no perfection, saṃpatti, of good dharmas except in illumination).
What is the meaning of the good dharmas referred to by the sūtra p. 41, l. 19? Is this not contradictory with the statement that there is no dharma? (57, vv. b-d).
In so far as there is no dharma by being possessed of defilement there cannot either be such a thing (as its opposite viz.) a good dharma. Therefore this dharma is called the good dharma (because its nature is absolutely, not relatively, good, atyantakuśala)
[End of chapters 22-23]
But if good dharmas are so understood, as conducive to illumination, then the dharma which is taught, the teaching, being avyākṛta, cannot he conducive to illumination. The doubt is out of place, as shown in the following stanza:
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