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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) 8B

rigs kyi bu dag de bźin du sems can thams cad kyaṅ mgon med par gyur ciṅ | ’khor ba’i sdug bsṅal gyis gtses par gyur la | srid par skye ba’i gnas mgon med pa’i khaṅ pa na gnas so || de nas sems can rnams la de bźin gśegs pa’i rigs źugs te | khoṅ na yod kyaṅ sems can de dag gis khoṅ du ma chud do || rigs kyi bu dag de la de bźin gśegs pa ni sems can dag bdag ñid la khyad du mi gsad par bya ba’i phyir | rigs kyi bu dag khyed bdag ñid sro śi bar ma byed par khyed brtson ’grus brtan par gyis śig daṅ | khyed la de bźin gśegs pa źugs pa yod pa dus śig na ’byuṅ bar ’gyur te | khyed byaṅ chub sems dpa’ źes bya ba’i graṅs su ’gro bar ’gyur gyi | sems can źes bya bar ni ma yin no || der yaṅ saṅs rgyas śes bya ba’i graṅs su ’gro’i | byaṅ chub sems dpa’ źes bya bar ni ma yin no źes chos ston to ||

Tib: Zimmermann (2002), Bathang version

rigs kyi bu de ltar seṁs can ’di bźin seṁs can thaṁs cad mgon med par gyur pas : ’khor ba’i sdug bsṅal bas : gtses śiṅ : ’byuṅ bar skye ba’i ’du mched kyi mgon med pa’i khyim du gnas so || de nas sems can dag de bźin gśegs pa’i khaṁsu skyes pa yaṅ yod : sñiṅ po la gnas pa yaṅ na : seṁs can de dag gi khoṅ du mi chud te : rigs kyi bu de na : de bźin gśegs pas : seṁs can rnaṁs bdag la yoṅsu mi gtse ba’i phyir chos ’chad do || rigs kyi bu khyod gaṅ naṅ na : de bźin gśegs pa yod kyis : khyed bdag cag la gtses par ma byed par khyed kyis brtson ’grus brtan par byol śig daṅ : de yaṅ dus su ’byuṅ bar ’gyur : khyed byaṅchub seṁs dpa’i graṅsu ’gyur gyis : thaṁs cad du ni ma yin no : de nas yaṅ saṅs rgyas kyis graṅsu ’gyur gyis : byaṅchub seṁs dpa’ źes ma yin no :

Chi: 佛陀跋陀, T.666 459a9-14

如是善男子。如來觀察一切衆生。輪轉生死受諸苦毒。其身皆有如來寶藏。如彼女人而不覺知。是故如來普爲説法。言善男子莫自輕鄙。汝等自身皆有佛性。若勤精進滅衆過惡。則受菩薩及世尊號。化導濟度無量衆生。

Chi: 不空, T.667 463c12-20

如是如是善男子。一切有情無主無依。生三有中寄於下劣弊惡之舍。爲生死苦之所逼迫。然一一有情有如來界具如來藏。是彼有情不覺不知。善男子如來不令一切有情而自欺誑。佛爲説法。善男子汝等莫自欺誑。發大堅固精進之心。汝等身中皆有佛體。於其後時畢成正覺。汝今已入於菩薩數即非凡夫。久後亦墮於如來數即非菩薩。

Eng: Zimmermann (2002)

“Sons of good family, in the same way also all sentient beings [think of themselves as] unprotected and are tormented by the suffering of saṃsāra. [They, too,] stay in a poorhouse: the places of [re]birth in the states of being. Then, though the element of a tathāgata has entered into sentient beings and is present within, those sentient beings do not realize [it].
Sons of good family, in order that sentient beings do not despise themselves, the Tathāgata in this [connection] teaches the Dharma with the [following] words:
‘Sons of good family, apply energy without giving in to despondency! It will happen that one day the tathāgata [who has] entered [and] is present within you will become manifest. Then you will be designated ‘bodhisattva,’ rather than ‘[ordinary] sentient being (sattva).’ [And] again in the [next stage you] will be designated ‘buddha,’ rather than ‘bodhisattva’.’”

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