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Tathāgatagarbhasūtra

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ā ī ū
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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.
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Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionInvocation
Click to Expand/Collapse Option0 Nidāna
Click to Expand/Collapse Option1. The simile of a tathāgata in a lotus
Click to Expand/Collapse Option2. The simile of honey shielded by bees
Click to Expand/Collapse Option3. The simile of kernels enclosed by husks
Click to Expand/Collapse Option4. The simile of a gold nugget in excrement
Click to Expand/Collapse Option5. The simile of a hidden treasure beneath the house of some poor person
Click to Expand/Collapse Option6. The simile of a sprout in the seed
Click to Expand/Collapse Option7. The simile of a tathāgata image wrapped in rotten rags
Click to Expand/Collapse Option8. The simile of the future universal emperor in the womb of a poor, depressed woman
Click to Expand/Collapse Option9. The simile of golden figures within burned clay molds
Click to Expand/Collapse Option10. Merit from propagating the TGS
Click to Expand/Collapse Option11. The story of *Sadāpramuktaraśmi and *Anantaraśmi
Click to Expand/Collapse Option12. Ānanda questions the Buddha about the length of time till perfection
Click to Expand/Collapse Option13. Colophon
Tib: Zimmermann (2002) 3B
rigs kyi bu dag de bźin du de bźin gśegs pa yaṅ de bźin gśegs pa’i spyan gyis sems can thams cad la de bźin gśegs pa ñid | saṅs rgyas ñid raṅ byuṅ ñid | ñon moṅs pa’i sbubs kyi śun pas dkris śiṅ gnas par mthoṅ ṅo || rigs kyi bu dag de la de bźin gśegs pa yaṅ ñon moṅs pa’i sbubs kyi śun pa bsal ba daṅ | de bźin gśegs pa ñid yoṅs su sbyaṅ ba daṅ | sems can ’di dag ji ltar ñon moṅs pa’i sbubs kyi śun pa thams cad las grol te | ’jig rten du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas śes bya ba’i graṅs su ’gro bar ’gyur sñam nas | sems can rnams la chos ston to ||
Tib: Zimmermann (2002), Bathang version
rigs kyi bu de ltar ’dir de bźin gśegs mig gis seṁs thaṁs cad ñon moṅs pa’i mdzod kyis phub mas dkris pa de bźin gśegs pas : ’gyur ba : saṅs rgyasu ’gyur ba : raṅ ’byuṅ ba don daṅ bcas te : gnas pa : mthoṅ ṅo : rigs kyi bu de bźin gśegs pas kyaṅ ñon moṅs pa thaṁs cad kyi phub ma bsal ba’i phyir de bźin gśegs pa ñid yoṅsu sbyaṅs pa daṅ : ci nas sems can ’di dag ñon moṅs pa thaṁs cad kyi mdzod kyi phub ma las grol te : ’jig rten du de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas su ’gro ba’i phyir : seṁs can rnaṁs la chos ’chad do :
Chi: 佛陀跋陀, T.666 458a11-14
如是善男子。我以佛眼觀諸衆生。煩惱糠糩覆蔽如來無量知見。故以方便如應説法。令除煩惱淨一切智。於諸世間爲最正覺。
Chi: 不空, T.667 462b7-14
如是如是。善男子如來應供正遍知。以如來眼。觀見一切有情具如來體。爲煩惱皮之所苞裹。若能悟解則成正覺。堅固安住自然之智。善男子彼如來藏。處在一切煩惱之中。如來爲彼有情除煩惱皮。令其清淨而成於佛。爲説於法。常作是念。何時有情去一切煩惱。藏皮得成如來出現於世。
Eng: Zimmermann (2002)
“Sons of good family, in the same way [that people are aware of the precious kernel within the husk, so] too the Tathāgata perceives with [his] tathāgata-vision that tathāgatahood, buddhahood, svayaṃbhūtva—wrapped in the skin of the sheaths of defilements—is [always] present in every sentient being. Sons of good family, the Tathāgata also removes the skin of the sheaths of defilements, purifies the tathāgatahood in them and teaches the Dharma to sentient beings, thinking:
‘How [can] these sentient beings become free from all the skins of the sheaths of defilements [so that they] will be designated in the world as ‘tathāgata, honorable one and perfectly awakened one’?’”
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