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ā	ī	ū	ṛ	ṝ	ḷ
ḹ	’	ṃ	ḥ	ṅ	ñ
ṭ	ḍ	ṇ	ṣ	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.

Choose specific texts..

1. The simile of a tathāgata in a lotus

2. The simile of honey shielded by bees

3. The simile of kernels enclosed by husks

4. The simile of a gold nugget in excrement

5. The simile of a hidden treasure beneath the house of some poor person

6. The simile of a sprout in the seed

7. The simile of a tathāgata image wrapped in rotten rags

8. The simile of the future universal emperor in the womb of a poor, depressed woman

9. The simile of golden figures within burned clay molds

10. Merit from propagating the TGS

11. The story of *Sadāpramuktaraśmi and *Anantaraśmi

12. Ānanda questions the Buddha about the length of time till perfection

13. Colophon

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Tgs

Tib: Zimmermann (2002) 1B

rigs kyi bu dag ’di ni chos rnams kyi chos ñid de | de bźin gśegs pa rnams byuṅ yaṅ ruṅ ma byuṅ yaṅ ruṅ | sems can ’di dag ni rtag tu de bźin gśegs pa’i sñiṅ po yin na | rigs kyi bu dag smad par ’os pa’i ñon moṅs pa’i sbubs rnams kyis yog pas | de dag gi ñon moṅs pa’i sbubs gźig pa daṅ | de bźin gśegs pa’i ye śes kyaṅ yoṅs su sbyaṅ ba’i phyir | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas byaṅ chub sems dpa’ rnams la chos ston te | bya ba ’di la yaṅ mos par byed do || de la byaṅ chub sems dpa’ sems dpa’ chen po chos de dag la mṅon par brtson par gnas pa de dag gaṅ gi tshe | ñon moṅs pa daṅ | ñe ba’i ñon moṅs pa thams cad las yoṅs su grol bar gyur pa de’i tshe | de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas śes bya ba’i graṅs su ’gro ste | de bźin gśegs pa’i bya ba thams cad kyaṅ byed do ||

Tib: Zimmermann (2002), Bathang version

rigs ki bu chos rnaṁs kyi de bźin te : de bźin gśegs pa byuṅ ṅam : de bźin gśegs pa ma byuṅ yaṅ : seṁs can de dag thaṁs cad ni de bźin gśegs pa’i sñiṅ po’o : rigs kyi bu de nas yaṅ smon pa ñon moṅs pa’i mdzod kyi sgrub pa : ñon moṅs pa de dag gi mdzod gźom pa’i phyir de bźin gśegs pa’i ye śes yoṅssu sbyaṅs pa’i phyir : de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas byaṅchub sems dpa’ rnaṁs la chos ’chad do : de la byaṅchub sems dpa’ sems dpa’ chos + dag la nan tan du byed ciṅ gnas te nam ñon moṅs pa thaṁs cad daṅ ñe bar ñon moṅs pa thaṁs cad las yoṅs su grol bar gyur pa de’i tshe : de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyi graṅs su ’gro’o : thaṁs cad kyaṅ de bźin gśegs pa’i bya + byed do :

Chi: 佛陀跋陀, T.666 457c7-12

善男子。諸佛法爾。若佛出世若不出世。一切衆生如來之藏常住不變。但彼衆生煩惱覆故。如來出世廣爲説法。除滅塵勞淨一切智。善男子。若有菩薩信樂此法。專心修學便得解脱。成等正覺普爲世間施作佛事。

Chi: 不空, T.667 461c19-27

善男子如來出世若不出世。法性法界一切有情。如來藏常恒不變復次善男子。若諸有情可厭煩惱藏纒。爲彼除害煩惱藏故。淨如來智故。如來應正等覺。爲於菩薩而説法要。作如是事令彼勝解。既勝解已於法堅持。則於一切煩惱隨煩惱而得解脱。當於是時如來應正等覺。於其世間而得其數。是能作於如來佛事。

Eng: Zimmermann (2002)

“Sons of good family, the essential law (dharmatā) of the dharmas is this: whether or not tathāgatas appear in the world, all these sentient beings at all times contain a tathāgata (tathāgatagarbha).
Sons of good family, in view of [this fact and] because [sentient beings] are encased in the disgusting sheaths of defilements, the Tathāgata, the Honorable One and Perfectly Awakened One, teaches the Dharma to bodhisattvas and also leads [them] to put faith in this [revelatory] activity in order to destroy their sheaths of defilements and [thereby] also completely purify the tathāgata-knowledge (tathāgatajñāna) [contained within]. When (yadā) in this [connection] the bodhisattva-mahāsattvas [who] assiduously apply [themselves] (abhiyujyate) to these Dharmas have completely become free from all defilements and impurities, then (tadā) [they] will be designated ‘tathāgata, honorable one and perfectly awakened one,’ and [they] will also perform all the tasks of a tathāgata.”

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