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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) 6B

de la ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa’i sbubs kyi naṅ na sñiṅ por gyur pa de bźin gśegs pa’i chos ñid de ni sems can źes bya ba’i miṅ du chags so || de la gaṅ bsil bar gyur pa de ni mya ṅan las ’das pa ste | ma rig pa’i ñon moṅs pa’i sbubs yoṅs su sbyaṅs pa’i phyir | sems can gyi khams kyi ye śes chen po’i tshogs su gyur pa gaṅ yin pa de ni rñed pa’o || sems can gyi khams kyi ye śes chen po’i tshogs dam pa de ni | de bźin gśegs pa ji lta ba de bźin du smra bar lha daṅ bcas pa’i ’jig rten gyis mthoṅ nas | de bźin gśegs pa źes bya ba’i ’du śes su byed do || rigs kyi bu dag de la de bźin gśegs pas de ltar mthoṅ nas | byaṅ chub sems dpa’ sems dpa’ chen po rnams la | de bźin gśegs pa’i ye śes khoṅ du chud par bya ba’i phyir don de ñe bar ston to ||

Tib: Zimmermann (2002), Bathang version

de na ’dod chags daṅ : źesdaṅ daṅ : gtimug daṅ : sred pa daṅ : ma rig pa daṅ : ñon moṅs pa’i mdzod kyis dbul kyi sñiṅ por de bźin gśegs pa’i chos ñid kyaṅ gnaso || de la gaṅ seṁs can du ’du śes pa źi bar gyur na : ma rig pa’i ñon moṅs pa’i mdzod : yoṅsu sbyaṅs pa’i seṁs can kyi khaṁs de yeśes chen po’i phuṅ po ñid rñed pa’o || de seṁs can mchog ste : yeśes kyi phuṅ po chen po’o || ci ltar khoṅ du chud pa de bźin du smra ste : lha daṅ : ’jig rten du bcas pas mthoṅ nas | de bźin gśegs pa źes ’du śes byed do || rigs kyi bu de dag de bźin gśegs pa de ltar ++ źiṅ : byaṅ chub seṁs dpa’ seṁs dpa’ chen po rnaṁs de bźin gśegs pa’i yeśes khoṅ du chud par bya ba’i phyir : don de ston to :

Chi: 佛陀跋陀, T.666 458c3-6

善男子。彼如來藏清涼無熱。大智慧聚妙寂泥洹。名爲如來應供等正覺。善男子。如來如是觀衆生已。爲菩薩摩訶薩淨佛智故顯現此義。

Chi: 不空, T.667 463a18-25

彼欲瞋癡無明煩惱藏中有如來藏性。以此名爲有性。若能止息名爲清涼。則名涅槃。若能淨除無明煩惱是有情界。是則名爲大智聚體。彼之有情名大智聚。若佛出現於天世間説微妙法。若見此者則名如來。善男子若彼見如來應正等覺。令諸菩薩摩訶薩。咸皆悟解如來智慧令顯現故。

Eng: Zimmermann (2002)

“In this [connection] the true nature (dharmatā) of a tathāgata, being in the womb (garbha) inside the sheaths of [such] defilements [as] desire, anger, misguidedness, longing and ignorance, is designated ‘sattva.’
When it has become cool, it is extinct (nirvṛta). And because [it is then] completely purified [from] the sheaths of defilements of ignorance, [it] becomes a great accumulation of knowledge [in the] realm of sentient beings (sattvadhātu). The world with [its] gods (sadevako lokaḥ), having perceived that supreme, great accumulation of knowledge [in the] realm of sentient beings speaking like a tathāgata, recognizes [him] as a tathāgata.
Sons of good family, in this [connection] the Tathāgata perceives that [all sentient beings]165 are like the [seed containing a sprout], and then propounds the matter to the bodhisattva-mahāsattvas in order that [they] might realize the tathāgata-knowledge [within themselves].”

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