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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) 1A

rigs kyi bu dag ’di lta ste dper na | skyes bu lha’i mig can la la źig gis | lha’i mig gis ’di ltar kha dog ṅan ciṅ | ’di ltar dri ṅa ba’i padma kha ma bye źiṅ | ma gyes pa dag la bltas te | de’i dbus na padma’i sñiṅ po la de bźin gśegs pa skyil mo kruṅ bcas śiṅ ’dug par rig nas | de bźin gśegs pa’i gzugs blta bar ’dod de | de bźin gśegs pa’i gzugs de yaṅ dag par sbyaṅ ba’i phyir | padma’i mdab ma kha dog ṅan ciṅ dri ṅa la | smad par ’os pa de dag ’byed ciṅ sel ba de bźin du | rigs kyi bu dag de bźin gśegs pas kyaṅ saṅs rgyas kyi mig gis sems can thams cad de bźin gśegs pa’i sñiṅ por mthoṅ nas | sems can de dag gi ’dod chags daṅ | źe sdaṅ daṅ | gti mug daṅ | sred pa daṅ | ma rig pa’i ñon moṅs pa’i sbubs dbye ba’i phyir chos ston te | de sgrub pa’i de bźin gśegs pa rnams ni yaṅ dag pa ñid du gnas so ||

Tib: Zimmermann (2002), Bathang version

rigs kyi bu ’di lta ste : dper na skyes bu źig gi ’phral kyi mig gi de lta’i khatog ṅan pa dri mi źim pa pad mo’i sñiṅ po de la ’das pa pad mo’i sñiṅ po de’i naṅ na : de bźin gśegs pa bźugs na ni : de bźin ñid mthoṅ źiṅ śes na : de bźin gśegs pa’i sku mthoṅ bar ’dod de : khatog ṅan pa daṅ : dri mi źim par smod pa’i pad moi lo ma lhag par byed ciṅ sel ba ni de bźin gśegs pa de bźin gśegs pa de’i sku sbyaṅs ba’i phyir ro : rigs kyi bu de ltar de bźin gśegs pas : saṅs rgyas kyis mig gis seṁs can seṁs can thaṁs cad de bźin gśegs pa’i sñiṅ por mthoṅ ste : seṁs can de dag ’dod chags daṅ : źesdaṅ daṅ gtimug daṅ : sred pa daṅ : ma rig pa daṅ : ñon moṅs pa’i mdzod sbyaṅs pa’i phyir : chos bśad de gaṅ nan tan byed pa ni de bźin gśegs pa yoṅsu dag par gnas so :

Chi: 佛陀跋陀, T.666 457c3-7

又善男子。譬如天眼之人。觀未敷花見諸花内有如來身結加趺坐。除去萎花便得顯現。如是善男子。佛見衆生如來藏已。欲令開敷爲説經法。除滅煩惱顯現佛性。

Chi: 不空, T.667 461c12-19

善男子譬如以天妙眼。見於如是惡色惡香。諸蓮花葉纒裹逼迫。是以天眼見彼花中。佛眞實體結跏趺坐。既知是已欲見如來。應須除去臭穢惡業。爲令顯於佛形相故。如是如是。善男子如來以佛眼。觀察一切有情如來藏。令彼有情欲瞋癡貪無明煩惱藏。悉除遣故而爲説法。由聞法故則正修行。即得清淨如來實禮。

Eng: Zimmermann (2002)

“Sons of good family, it is like the example of a person endowed with divine vision [who] would [use this] divine vision to look at such unsightly and putrid lotuses, not blooming and not open, and would [owing to his vision] recognize that there are tathāgatas sitting cross-legged in their center, in the calyx of [each] lotus, and [knowing that, he] would then desire to look at the forms of the tathāgatas; [he would] then peel away and remove the unsightly, putrid and disgusting lotus petals in order to thoroughly clean the forms of the tathāgatas.
In the same way, sons of good family, with the vision of a buddha, the Tathāgata also perceives that all sentient beings contain a tathāgata (tathāgatagarbha), and [therefore] teaches the Dharma [to them] in order to peel away the sheaths of those sentient beings [encased in such] defilements [as] desire, anger, misguidedness, longing and ignorance. And after [those sentient beings] have realized the [Dharma, their] tathāgatas [inside] are established in the perfection [of the tathāgatas].”

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