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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) 5B

rigs kyi bu dag de nas de bźin gśegs pa ’jig rten du byuṅ ste | byaṅ chub sems dpa’i naṅ du ’di lta bu’i chos kyi gter chen po yaṅ dag par rab tu ston to || de dag kyaṅ chos kyi gter chen po de la mos nas rko ste | de’i phyir ’jig rten na de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas rnams śes bya ste | chos kyi gter chen po lta bur gyur nas | sems can rnams la sṅon ma byuṅ ba’i gtan tshigs kyi rnam pa daṅ | dpe daṅ | byed pa’i gtan tshigs daṅ | bya ba rnams ston pa gter chen po’i mdzod kyi sbyin bdag chags pa med pa’i spobs pa daṅ ldan źiṅ | stobs daṅ | mi ’jigs pa daṅ | saṅs rgyas kyi chos maṅ po’i mdzod du gyur pa yin no || rigs kyi bu dag de ltar de bźin gśegs pa dgra bcom pa yaṅ dag par rdzogs pa’i saṅs rgyas kyaṅ de bźin gśegs pa’i mig śin tu yoṅs su dag pas | sems can thams cad de lta bur mthoṅ nas | de bźin gśegs pa’i ye śes daṅ | stobs daṅ | mi ’jigs pa daṅ | saṅs rgyas kyi chos ma ’dres pa’i mdzod yoṅs su sbyaṅ ba’i phyir | byaṅ chub sems dpa’ rnams la chos ston to ||

Tib: Zimmermann (2002), Bathang version

de nas rigs kyi bu de bźin gśegs pa’i ’jig rten du byuṅ nas | byaṅ chub sems dpa’ dbus na bźugs te : ’di lta bu’i ches kyi gter chen po kun ston to : de dag gi de las dad nas chos chen po’i gter te bton pas : gnod miza bar de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas śes bya ste : ’jig rten du chos kyi gter du gyur nas | sems can rnaṁs la rim kyi thog mar rgyu daṅ : rnam pa daṅ : dpe daṅ : dgoṅs pa daṅ : bya ba smra źiṅ chen : chen po’i mdzod kyi bdag go || spobs pa ma thogs pa ’o : śes rab maṅ po’i mdzod du gyur pa’o : rigs kyi bu ’di ltar de bźin gśegs pa dgra bcoṁ pa yaṅ dag par rdzogs pa’i saṅs rgyas śin tu yoṅsu dag pa’i de bźin gśegs pa’i mig gi seṁs can thaṁs cad mthoṅ nas : de bźin gśegs pa’i yeśes daṅ : stobs daṅ : mi ’jigs pa daṅ : saṅs rgyas kyi chos ma ’dres pa’i mdzod yoṅsu sbyaṅs pa’i byaṅchub sems dpa’ rnaṁs chos ’chad do ||

Chi: 佛陀跋陀, T.666 458b14-18

是故諸佛出興于世。爲開身内如來法藏。彼即信受淨一切智。普爲衆生開如來藏。無礙辯才爲大施主。如是善男子。我以佛眼觀諸衆生有如來藏。故爲諸菩薩而説此法。

Chi: 不空, T.667 462c25-463a3

復次善男子如來出興於世。於菩薩大衆之中。開示大法種種寶藏。彼勝解已則便穿掘。入菩薩住如來應供正遍知。爲世間法藏。見一切有情未曾有因相。是故譬喩説大法藏爲大施主。無礙辯才無量智慧。力無所畏不共佛法藏。如是善男子。如來以清淨眼。見一切有情具如來藏。是以爲於菩薩宣説妙法。

Eng: Zimmermann (2002)

“Sons of good family, then the Tathāgata appears in the world and manifests (saṃprakāśayati) a great treasure of such [buddha] qualities among the bodhisattvas. The [bodhisattvas] then acquire confidence in that great treasure of [buddha] qualities and dig [it] out. Therefore in the world [they] are known as ‘tathāgatas, honorable ones and perfectly awakened ones,’ because having become [themselves] like a great treasure of [buddha] qualities, [they] teach sentient beings the aspects of [this] unprecedented argument [of buddhahood in all of them] (*apūrvahetvākāra), similes [illustrating this matter], reasons for actions, and [tasks] to fulfill. [They] are donors (dānapati) [who give from] the storeroom of the great treasure, and having unhindered readiness of speech (asaṅgapratibhānavat), [they are] a treasury of the many qualities of a buddha, including the [ten] powers and the [four kinds of] self-assurance.
Sons of good family, in this way, with the completely pure vision of a tathāgata, the Tathāgata, the Honorable One and Perfectly Awakened One, also perceives that all sentient beings are like the [poor owner of the house with the hidden treasure] and then teaches the Dharma to the bodhisattvas in order to clean the treasury [in all sentient beings, which contains such qualities as] the tathāgata-knowledge, the [ten] powers, the [four kinds of] self-assurance and the [eighteen] specific qualities of a buddha.”

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