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Vimalakīrtinirdeśa

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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.
 
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Vimalakīrtinirdeśa
    Click to Expand/Collapse Option Complete text
Click to Expand/Collapse OptionTitle
Click to Expand/Collapse OptionPreface
Click to Expand/Collapse OptionChapter I: Buddhakṣetrapariśuddhinidāna
Click to Expand/Collapse OptionChapter II: Acintyopāyakauśalyaparivarta
Click to Expand/Collapse OptionChapter III: Śrāvakabodhisatvavisarjanapraśna
Click to Expand/Collapse OptionChapter IV: Glānapratisaṃmodanāparivarta
Click to Expand/Collapse OptionChapter V: Acintyavimokṣasaṃdarśanaparivarta
Click to Expand/Collapse OptionChapter VI: Devatāparivartaḥ
Click to Expand/Collapse OptionChapter VII: Tathāgatagotraparivarta
Click to Expand/Collapse OptionChapter VIII: Advayadharmamukhapraveśaparivarta
Click to Expand/Collapse OptionChapter IX: Nirmitabhojanānayanaparivarta
Click to Expand/Collapse OptionChapter X: Kṣayākṣayo
Click to Expand/Collapse OptionChapter XI: Abhiratilokadhātvānayanākṣobhyatathāgatadarśanaparivarta
Click to Expand/Collapse OptionChapter XII: Nigamanaparīndanāparivarta
Click to Expand/Collapse OptionColophon
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§18 tatra mañjuśrīḥ glānena bodhisatvenaivam ime dharmā nidhyapayitavyāḥ |  yat kāyasya cittasya ca vyādheś cānityaduḥkhaśūnyānātmapratyavekṣaṇā, iyam asya prajñā |  yat punaḥ kāyavyādhipariharaṇatayā na khidyate, na pratibadhnāti saṃsāram,  satvārthayogam anuyuktaḥ, ayam asyopāyaḥ |  punar aparaṃ yat kāyasya vyādheś cittasya cāñonyaparāparatāṃ na nirnavatāniḥpurāṇatāṃ pratyavekṣate, iyam asya prajñā |  yat punaḥ kāyasya vyādheś cittasya ca nātyantopaśamaṃ nirodham atyayati, ayam asyopāyaḥ | 
彼有疾菩薩已如是下此法  設身有病 觀其無常為苦為空為非身 是為智慧  又身所受不以斷惡生死  善利人民心合乎道 是為權行  又若身病知異同意 彼過非新則觀其故 是為智慧  假使身病不以都滅 所當起者是為權行 
文殊師利 彼有疾菩薩應如是觀諸法  又復觀身無常苦空非我 是名為慧  雖身有疾常在生死  饒益一切而不厭倦 是名方便  又復觀身身不離病病不離身 是病是身非新非故 是名為慧  設身有疾而不永滅 是名方便 
又妙吉祥 有疾菩薩應觀  諸法身之與疾悉皆無常苦空無我 是名為慧  雖身有疾常在生死  饒益有情曾無厭倦 是名方便  又觀身心及與諸疾展轉相依無始流轉生滅無間非新非故 是名為慧  不求身心及與諸疾畢竟寂滅 是名方便 
’jam dpal | de la byaṅ chub sems dpa’ na bas de ltar chos de dag la ṅes par bsam par bya ste |  gaṅ lus daṅ sems daṅ | nad la mi rtag pa daṅ | sdug bsṅal ba daṅ | stoṅ pa daṅ | bdag med par rtogs pa de ni de’i śes rab bo ||  gaṅ yaṅ lus kyi nad yoṅs su spoṅ bas mi skye ste | ’khor ba’i rgyun mi gcod ciṅ  sems can gyi don sbyor ba la rjes su sbyor ba ’di ni de’i thabs so |  gźan yaṅ gaṅ lus daṅ | sems daṅ | nad rnams phan tshun du gcig nas gcig tu gsar par yaṅ ma yin | rnyiṅ pa yaṅ ma yin par rtog pa de ni de’i śes rab bo ||  gaṅ yaṅ lus daṅ | sems daṅ | nad rnams śin tu źi ba daṅ ’gog pa mi skyed pa de ni de’i thabs so || 
"Mañjuśrī, thus should the sick bodhisattva consider things.  His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, empty, and selfless.  (His liberative technique consists of not exhausting himself by) trying to avoid all physical sickness, (and in applying himself to accomplish the benefit of living beings, )without interrupting the cycle of reincarnations.  His liberative technique consists of not exhausting himself (by trying to avoid all physical sickness, )and in applying himself to accomplish the benefit of living beings, (without interrupting the cycle of reincarnations. )  Furthermore, his wisdom lies in understanding that the body, mind, and sickness are neither new nor old, both simultaneously and sequentially.  And his liberative technique lies in not seeking cessation of body, mind, or sicknesses. 
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