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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) 8A

rigs kyi bu dag gźan yaṅ ’di lta ste dper na | bud med mgon med par gyur pa | mdog ṅan pa | dri mi źim pa | smad par ’os pa | ’jigs su ruṅ ba | blta na mi sdug pa | ’dre mo ’dra ba źig mgon med pa’i khaṅ par źugs nas gnas so || de der gnas pa daṅ sbrum mar gyur te | gaṅ gis gdon mi za bar ’khor los sgyur ba’i rgyal srid byed par ’gyur ba’i sems can de ’dra ba źig de’i mṅal du źugs kyaṅ | bud med de mṅal na ’dug pa’i sems can de la bdag gi mṅal du źugs pa’i sems can ’di ci ’dra ba źig sñam du yaṅ yid la mi byed | bdag gi mṅal du źugs sam | ma źugs sñam pa yaṅ de de na yid la mi byed kyi | gźan du na de dbul ba’i sems daṅ | źum pa daṅ | dman pa daṅ | kho ru chuṅ ba sñam pa’i sems rjes su sems śiṅ | mdog ṅan pa daṅ | dri mi źim pa ñid kyis mgon med pa’i khaṅ pa na gnas te | dus ’da’ bar byed do ||

Tib: Zimmermann (2002), Bathang version

rigs kyi bu gźan yaṅ ’di lta ste : dper na : bud med mgon med pa mdog ṅan pa : dri mi źim pa smrad pa ’jig pa’i gzugs mi sdug pa śa za ma daṅ ’dra ba : mgon med pa’i khyim du bsgor źiṅ gnas te : de na gnas pa daṅ : sbrum par gyur nas : de’i mṅal du gaṅ gdon mi za bar ’khor los bsgyur ba’i rgyal por ’gyur ba : de ’dra ba’i seṁs can skyes par gyur kyaṅ bud med de : mṅal na ’dug pa’i sems can la seṁs can ci ’dra ba źig ṅa’i mṅal du skyes śiṅ : ṅa’i mṅal du źugs źes mi seṁs : yid la mi byed : der ’du śes mi ’jug go || gźan du na dbul por seṁs ṅan pa daṅ : ñon moṅs pa daṅ : mi dge ba’i seṁs kyi rjes seṁs so : mdog ṅam pa dri mi źim pa : mgon med pa’i khyim du ’khor źiṅ dus ñe bar byed do :

Chi: 佛陀跋陀, T.666 459a7-9

復次善男子。譬如女人貧賤醜陋。衆人所惡而懷貴子。當爲聖王王四天下。此人不知經歴時節。常作下劣生賤子想。

Chi: 不空, T.667 463c6-12

復次善男子或有孤獨女人。惡形臭穢容貎醜陋如畢舍支。人所見者厭惡恐怖。止於下劣弊惡之家。偶然交通腹中懷妊。決定是爲轉輪王胎。然彼女人雖復懷妊亦曾無有如是思念。唯懷貧匱下劣之心。由心羸劣常作是念。我形醜陋寄於下劣弊惡之家。而過時日。亦不足知是何人類生於我腹。

Eng: Zimmermann (2002)

“Sons of good family, again it is like the example of a woman without a protector (anāthabhūta), of unsightly complexion, having a bad smell, disgusting, frightening, ugly and like a demoness (piśācī), [and this woman] had taken up residence in a poorhouse. While staying there she had become pregnant. And though the life that had entered into her womb was such as to be destined to reign as a world emperor, the woman would neither question herself with reference to the sentient being existing in her womb ‘Of what kind is this life [that] has entered my womb?’, nor would she [even] question herself in that [situation]: ‘Has [some life] entered my womb or not?’ Rather, thinking herself poor, [she would be] depressed, [and] would think thoughts [like] ‘[I am] inferior and weak,’ and would pass the time staying in the poorhouse as somebody of unsightly complexion and bad smell.”

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