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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) 7B

rigs kyi bu dag de bźin du de bźin gśegs pa yaṅ sems can thams cad ñon moṅs pa’i dkri bas dkris te | smad pa’i ’os su gyur ciṅ | yun riṅ por ’khor ba’i ’brog dgon pa na kun tu ’khyam par mthoṅ ste | rigs kyi bu dag tha na dud ’gro’i skye gnas su soṅ ba rnams kyaṅ ruṅ ste | sems can ñon moṅs pa sna tshogs kyi dkri bas dkris par gyur pa rnams kyi naṅ na yaṅ de bźin gśegs pa’i lus ṅa ci ’dra ba yod pa mthoṅ ṅo || rigs kyi bu dag de la de bźin gśegs pa ni | ji ltar de bźin gśegs pa’i ye śes mthoṅ ba | ñe ba’i ñon moṅs pa daṅ bral źiṅ | yoṅs su dag par gyur la | ji ltar da ltar ṅa bźin du ’jig rten thams cad kyis phyag bya ba’i ’os su ’gyur sñam nas | ñon moṅs pa’i dkri bas dkris pa las thar bar bya ba’i phyir | byaṅ chub sems dpa’ thams cad la chos ston to ||

Tib: Zimmermann (2002), Bathang version

rigs kyi bu de ltar ’di de bźin gśyes pas seṁs can thams cad ñon moṅs pas dkris par gyur cig ciṅ : sman pa yun riṅ por ’brog dgon par ’khor ba rigs kyi bu seṁs can de dag thaṁs cad chuṅ du na : byol soṅ du soṅ ba lam : ñon moṅs pai goṅ bus bsgoṅs par gyur pa’i dbus na : da ltar ṅa ci ’dra ba de bźin gśegs pa’i lus yod par mthoṅ ṅo : rigs kyi bu de na de bźin gśegs pas : kyaṅ ñon moṅs pa’i goṅ bus bsgoṅs pa las grol ba’i phyir : ci ltar de bźin gśegs pa’i yeśes mthoṅ ba yoṅsu dag pa daṅ ñe ba’i ñon moṅs pa med ciṅ : da ltar ṅa ci ’dra ba de bźin du ’jig rten thaṁs cad kyi phyag ’tshal bar gyur cig ces byaṅ chub sems dpa’ thaṁs cad la chos ’chad do :

Chi: 佛陀跋陀, T.666 458c19-23

如是善男子。我見衆生種種煩惱。長夜流轉生死無量。如來妙藏在其身内。儼然清淨如我無異。是故佛爲衆生説法。斷除煩惱淨如來智。轉復化導一切世間。

Chi: 不空, T.667 463b15-21

如是如是善男子。如來以如來眼。見一切有情如彼臭穢故帛煩惱。長於生死險道曠野之所流轉。受於無量傍生之身。彼一切有情煩惱臭穢故弊帛中。有如來體如我無異。如來爲解煩惱穢帛所纒裹故。爲諸菩薩而説妙法。云何得淨如來智見去離煩惱。得一切世間之所禮故猶如於我。

Eng: Zimmermann (2002)

“Sons of good family, in the same way also the Tathāgata perceives that all sentient beings are wrapped in the wrappings of defilements and that [they are like something] disgusting, wandering around for ages throughout the wilderness of saṃsāra. And, sons of good family, [the Tathāgata] perceives that also within sentient beings [who] are wrapped in the wrappings of various defilements—and even though [they] may have come into existence as animals—there is the body of a tathāgata of the same [kind] as my own.
Sons of good family,
‘How does the mental vision of a tathāgata (tathāgatajñānadarśana) [in all sentient beings] become free and completely purified from impurities so that [sentient beings] become worthy of the homage of all worlds, as I am now?’
Thus thinking, the Tathāgata teaches in this [connection] the Dharma to all bodhisattvas in order to cause [such beings] to become free from the wrappings of defilements [in which they] are wrapped.”

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