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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    
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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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§1 atha khalu bhagavān vimalakīrtiṃ licchavim etad avocat:  yadā tvaṃ kulaputra tathāgatasya darśanakāmo bhavasi,    tadā kathaṃ tvaṃ tathāgataṃ paśyasi | 
於是世尊問維摩詰  汝族姓 子欲見如來    為以何等觀如來乎 
爾時世尊問維摩詰  汝欲見如來    為以何等觀如來乎 
爾時世尊問無垢稱言  善男子 汝先欲觀如來身故  而來至此  汝當云何觀如來乎 
de nas bcom ldan ’das kyis li tsa ba’i dri ma med par grags pa la ’di skad ces bka’ stsal to ||   rigs kyi bu khyod gaṅ gi tshe de bźin gśegs pa la lta ’dod par gyur pa    de’i tshe khyod de bźin gśegs pa la ji ltar lta | 
Thereupon, the Buddha said to the Licchavi Vimalakīrti,  "Noble son, when you would see the Tathāgata,    how do you view him?" 
.  .  .  . 
evam ukte vimalakīrtir licchavir bhagavantam etad avocat:    yadāhaṃ bhagavan tathāgatasya darśanakāmo bhavāmi,  tadā tathāgatam apaśyanayā paśyāmi |    pūrvāntato ’jātam aparāntato ’saṃkrāntaṃ pratyutpanne ’dhvany asaṃsthitaṃ paśyāmi |  tat kasya hetoḥ |  rūpatathatāsvabhāvam arūpam,  vedanātathatāsvabhāvam avedanām,  saṃjñātathatāsvabhāvam asaṃjñam,  saṃskāratathatāsvabhāvam asaṃskāram,  vijñānatathatāsvabhāvam avijñānam,  caturdhātvasaṃprāptam ākāśadhātusamam,  ṣaḍāyatanānutpannaṃ cakṣuḥpathasamatikrāntaṃ śrotrapathasamatikrāntaṃ ghrāṇapathasamatikrāntaṃ jihvāpathasamatikrāntaṃ kāyapathasamatikrāntaṃ manaḥpathasamatikrāntam,  traidhātukāsaṃsṛṣṭam,  trimalāpagatam,  trivimokṣānugatam,  trividyānuprāptam,    aprāptaṃ saṃprāptam,  sarvadharmeṣv asaṅgakoṭīgataṃ bhūtakoṭyakoṭikam,  tathatāpratiṣṭhitaṃ tadanyonyavisaṃyuktam,  na hetujanitaṃ na pratyayādhīnam,  na vilakṣaṇaṃ na salakṣaṇam,    naikalakṣaṇaṃ na nānālakṣaṇam |   
維摩詰曰          始不以生終不以數今則不住              空種是同  入無所積 眼耳鼻口身心  以離三界不疲    解三脫門  得三達智    為無所至至  一切法 得無礙立積於誠信  如無所住如慧無雜  不生因緣  不為相不熟相不暫相    不一相不非相   
維摩詰言  如自觀身實相 觀佛亦然  我觀如來      前際不來後際不去今則不住    不觀色不觀色如 不觀色性  不觀受  想  行  識 不觀識如 不觀識性  非四大起 同於虛空  六入無積 眼耳鼻舌身心已過  不在三界  三垢已離  順三脫門  具足三明  與無明等              不一相不異相  不自相不他相 
無垢稱言    我觀如來  都無所見  如是而觀 何以故  我觀如來非前際來非往後際現在不住  所以者何  我觀如來色真如性 其性非色  受真如性 其性非受  想真如性 其性非想  行真如性 其性非行  識真如性 其性非識  不住四界 同虛空界  非六處起 超六根路  不雜三界  遠離三垢  順三解脫  隨至三明  非明而明  非至而至 至  一切法無障礙際 實際非際  真如非如 於真如境常無所住 於真如智恒不明應 真如境智其性俱離  非因所生非緣所起  非有相非無相  非自相非他相  非一相非異相   
de skad ces bka’ stsal pa daṅ | bcom ldan ’das la li tsa ba’i dri ma med par grags pas ’di skad ces gsol to ||     bcom ldan ’das gaṅ gi tshe bdag de bźin gśegs pa la lta ’tshal ba  de’i tshe de bźin gśegs pa mi mthoṅ bas lta ba lags so ||     sṅon gyi mtha’ nas ma skyes pa daṅ | phyi ma’i mthar mi ’gro ba daṅ | da ltar gyi dus la yaṅ mi gnas par lta lags so ||   de ci’i slad du źe na |  gzugs kyi de bźin nyid kyi raṅ bźin te | gzugs ma mchis pa’o ||   tshor ba’i de bźin nyid kyi raṅ bźin te | tshor ba ma mchis pa’o ||    ’du śes kyi de bźin nyid kyi raṅ bźin te | ’du śes ma mchis pa’o ||   ’du byed kyi de bźin nyid kyi raṅ bźin te | ’du byed ma mchis pa’o ||   rnam par śes ba’i de bźin nyid kyi raṅ bźin te | rnam par śes pa ma mchis pa’o ||   khams bźi ni mi gnas pa ste | nam mkha’i khams daṅ mtshuṅs pa’o | |  skye mched drug ni ma skyes pa ste | mig gi lam las śin tu ’das pa | rna ba’i lam las śin tu ’das pa | sna’i lam las śin tu ’das pa | lce’i lam las śin tu ’das pa | lus kyi lam las śin tu ’das pa | yid kyi lam las śin tu ’das pa |   khams gsum pa daṅ ma ’dres pa |  dri ma gsum daṅ bral ba |  rnam par thar pa gsum gyi rjes su mchis pa |  rig pa gsum thob pa |    ma thob pa yaṅ dag par thob pa |  chos thams cad la ma chags pa’i mthar phyin pa | yaṅ dag pa nyid kyi mtha’ mchis pa |  de bźin nyid la rab tu gnas pa de phan tshun du bral ba |  rgyus ma bskyed pa | rkyen la rag ma las pa |  mtshan nyid ma mchis pa | mtshan nyid daṅ bcas pa ma lags pa |    mtshan nyid gcig pa yaṅ ma lags pa | mtshan nyid tha dad pa yaṅ ma lags pa |   
Thus addressed, the Licchavi Vimalakīrti said to the Buddha,    "Lord, when I would see the Tathāgata,  I view him by not seeing any Tathāgata.  Why?  I see him as not born from the past, not passing on to the future, and not abiding in the present time.  Why?  He is the essence which is the reality of matter, but he is not matter.  He is the essence which is the reality of sensation, but he is not sensation.  He is the essence which is the reality of intellect, but he is not intellect.  He is the essence which is the reality of motivation, yet he is not motivation.  He is the essence which is the reality of consciousness, yet he is not consciousness.  Like the element of space, he does not abide in any of the four elements.  Transcending the scope of eye, ear, nose, tongue, body, and mind, he is not produced in the six sense-media.  He is not involved in the three worlds,  is free of the three defilements,  is associated with the triple liberation,  is endowed with the three knowledges,    and has truly attained the unattainable.  "The Tathāgata has reached the extreme of detachment in regard to all things, yet he is not a reality-limit.  He abides in ultimate reality, yet there is no relationship between it and him.  He is not produced from causes, nor does he depend on conditions.  He is not without any characteristic, nor has he any characteristic.    He has no single nature nor any diversity of natures.   
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na lakṣyate na saṃlakṣyate na vilakṣyate,      nārvāṅ na pāre na madhye,      neha na tatra, neto nānyataḥ,  na jñānavijñeyo na vijñānapratiṣṭhitaḥ,    atamo ’prakāśaḥ,    anāmānimittam,  na durbalo na balavān,  na deśastho na pradeśasthaḥ,  na śubho nāśubhaḥ,  na saṃskṛto nāsaṃskṛtaḥ |   
不無視不為視 不熟視不暫視      不此岸不度汎不中流      不以此不以彼不以異  不解慧不住識    無晦無明    無顯無名  無弱無強  無教無不教  無淨無不淨  無數無不數   
  非無相非取相    不此岸不彼岸不中流  而化眾生 觀於寂滅亦不永滅    不此不彼 不以此不以彼  不可以智知 不可以識識    無晦無明    無名無相  無強無弱  (非淨非穢 )不在方不離方  非淨非穢 (不在方不離方 )  非有為非無為   
  非即所相非離所相  非同所相非異所相 非即能相非離能相 非同能相非異能相  非此岸非彼岸非中流    非內非外非俱不俱 非已去非當去非今去 非已來非當來非今來  非在此非在彼非中間  非智非境 非能識非所識  非隱非顯  非闇非明  無住無去  無名無相  無強無弱  不住方分不離方分  非雜染非清淨  非有為非無為  非永寂滅非不寂滅 
rtog par gyur pa yaṅ ma lags pa | kun tu rtog par gyur pa yaṅ ma lags pa | rnam par rtog par gyur pa yaṅ ma lags pa |      pha rol na yaṅ ma lags pa | tshu rol du yaṅ ma lags pa | dbus na yaṅ ma lags pa |      ’di na yaṅ ma lags pa | pha gi na yaṅ ma lags pa | de na yaṅ ma lags pa | gźan na yaṅ ma lags pa |  rnam par śes pas ’tshal bar bgyi ba yaṅ ma lags pa | rnam par śes pa la gnas pa yaṅ ma lags pa |    mun pa yaṅ ma lags pa | snaṅ ba yaṅ ma lags pa |    miṅ ma mchis pa | mtshan ma ma mchis pa |  nyam chuṅ ba yaṅ ma lags pa | stobs daṅ ldan pa yaṅ ma lags pa |  yul la mi gnas śiṅ phyogs la mi gnas pa |  dge ba yaṅ ma lags pa | mi dge ba yaṅ ma lags pa |   ’dus byas kyaṅ ma lags pa | ’dus ma byas kyaṅ ma lags pa |   
He is not a conception, not a mental construction, nor is he a nonconception.      He is neither the other shore, nor this shore, nor that between.      He is neither here, nor there, nor anywhere else. He is neither this nor that.  He cannot be discovered by consciousness, nor is he inherent in consciousness.    He is neither darkness nor light.    He is neither name nor sign.  He is neither weak nor strong.  He lives in no country or direction.  He is neither good nor evil.  He is neither compounded nor uncompounded.   
.  .  .  .  .  .  .  .  .  .  .  .  .  .  .  .  . 
nāpi kenacid arthena vacanīyaḥ,  na dānato na mātsaryataḥ,  na śīlato na dauḥśīlyataḥ,  na kṣāntito na vyāpādataḥ,  na vīryato na kauśīdyataḥ,  na dhyānato na vikṣepataḥ,  na prajñāto na dauḥprajñyataḥ,  na vacanīyo nāvacanīyaḥ,  na satyato na mṛṣātaḥ,  na nairyāṇikato nānairyāṇikataḥ | 
無言無不言  不施不受  不戒不犯  不忍不諍  不進不怠  不禪不亂  不智不愚    不誠不欺  不出不入 
無示無說  不施不慳  不戒不犯  不忍不恚  不進不怠  不定不亂  不智不愚    不誠不欺  不來不去 
無少事可示 無少義可說  無施無慳  無戒無犯  無忍無恚  無勤無怠  無定無亂  無慧無愚    無諦無妄  無出無入 
gaṅ gi don du yaṅ brjod pa ma lags pa |  sbyin par yaṅ ma lags pa | ser snar yaṅ la mags pa |   tshul khrims su yaṅ ma lags pa | ’chal pa’i tshul khrims su yaṅ ma lags pa |  bzod par yaṅ ma lags pa | gnod sems su yaṅ ma lags pa |  brtson ’grus su yaṅ ma lags pa | le lor yaṅ ma lags pa |  bsam gtan du yaṅ ma lags pa | gyeṅ bar yaṅ ma lags pa |  śes rab tu yaṅ ma lags pa | ’chal ba’i śes rab tu yaṅ brjod pa yaṅ ma lags pa |    bden par yaṅ ma lags pa | brdzun par yaṅ ma lags pa |  ṅes par ’byin pa yaṅ ma lags pa | des par mi ’byin pa yaṅ ma lags pa |  
He cannot be explained as having any meaning whatsoever.  "The Tathāgata is neither generosity nor avarice,  neither morality nor immorality,  neither tolerance nor malice,  neither effort nor sloth,  neither concentration nor distraction,  neither wisdom nor foolishness.  He is inexpressible.  He is neither truth nor falsehood;  neither escape from the world nor failure to escape from the world; 
.  .  .  .  .  .  .  .  .  . 
na gamānīyo nāgamanīyaḥ,  sarvarutavyāhārasamucchinnaḥ,  na kṣetrabhūto nākṣetrabhūtaḥ,  na dakṣiṇārho na dakṣiṇāśodhayitā,  agrāhyaḥ, aparāmṛṣṭaḥ,    aniketaḥ, asaṃskṛtaḥ,    saṃkhyāpagataḥ,    samatayā samaḥ,  dharmatayā tulyaḥ,    atulyavīryaḥ,  tulanāsamatikrāntaḥ,  na krānto na cākrāntaḥ,  na samatikrāntaḥ,        na dṛṣṭaśrutaparijñātaḥ,  sarvagranthivigataḥ,  sarvajñajñānasamatāprāptaḥ,  sarvasatvasamaḥ,    sarvadharmanirviśeṣaprāptaḥ,  sarvato ’navadyaḥ, niṣkiṃcanaḥ, niṣkaṣāyaḥ, niṣkalaḥ, nirvikalpaḥ,  akṛtaḥ, ajātaḥ, anutpannaḥ, abhūtaḥ, asaṃbhūtaḥ, na bhaviṣyati,  nirbhayaḥ, niṣkleśaḥ, niḥśokaḥ,  niṣprītikaḥ, nīrūrmikaḥ,    sarvavyavahāranirdeśair avacanīyaḥ | 
不往不反  斷諸雜聲  非有土非無土  非有餘非盡[歹*斯]  非模非想    非著捨著          平等正法  非量    非稱  非過非逝  非作        非見非聞 非意非識  度諸所生  正至諸慧  等諸人物    說一切法  無所生無所有無罣礙 一切受無不樂作  無刺無擊無滅無敗無固  無畏無憂  無喜無聲    一切滅說無語 
不出不入  一切言語道斷  非福田非不福田  非應供養非不應供養  非取非捨    非有相非無相        同真際  等法性  不可稱  不可量  過諸稱量        非大非小    非見非聞非覺非知  離眾結縛  等諸智  同眾生    於諸法無分別  一切無失 無濁無惱  無作無起無生無滅  無畏無憂  無喜無厭無著  無已有無當有無今有  不可以一切言說分別顯示 
無去無來  一切語言施為斷滅  非福田非不福田  非應供非不應供  非能執非所執  非能取非所取  非相非不相  非為非不為  無數離諸數  無礙離諸礙 無增無減  平等平等 同真實際  等法界性  非能稱非所稱超諸稱性    非能量非所量超諸量性  無向無背  超諸向背  無勇無怯超諸勇怯  非大非小  非廣非狹  無見無聞無覺無知  離諸繫縛蕭然解脫  證會一切智智平等  獲得一切有情無二    逮於諸法無差別性  周遍一切無罪無[億-音+(夫*夫)]無濁無穢無所礙著 離諸分別  無作無生 無虛無實無起無盡 無曾無當  無怖無染 無憂  無喜無厭無欣    一切分別所不能緣 一切名言所不能說 
’gro bar bgyi ba yaṅ ma lags pa | ’gro bar mi bgyi ba yaṅ ma lags pa |  smra ba daṅ | spyod pa thams cad śin tu chad pa ste |  źiṅ du gyur pa yaṅ ma lags pa | źiṅ du ma gyur pa yaṅ ma lags pa |  sbyin par ’os pa yaṅ ma lags pa | sbyin pa mi spyod pa yaṅ ma lags pa |  gzuṅ bar bgyi ba yaṅ ma lags pa | reg par bgyi ba yaṅ ma lags pa |    mtshan ma ma mchis pa | ’dus ma bgyis pa |     graṅs daṅ bral ba |    mñam pa ñid kyis mñam pa |  chos ñid kyis mtshuṅs pa |  mtshuṅs pa ma mchis pa |  brtson ’grus mtshuṅs pa ma mchis pa |  gźal ba las śin tu ’das pa |  soṅ ba yaṅ ma lags pa | źugs pa yaṅ ma lags pa |  śin tu ’das pa yaṅ ma lags pa |         mthoṅ ba daṅ | thos pa daṅ | bye brag phyed pa daṅ | rnam par rig pa yaṅ ma lags pa |  mdud pa thams cad ma mchis pa |  thams cad mkhyen pa’i ye śes daṅ mtshuṅs pa thob pa |    chos thams cad la snyoms śiṅ  chos thams cad la bye brag ma mchis pa thob pa |  thams cad du kha na ma tho ba ma mchis pa | ciāṅ ma mchis pa | snyigs ma ma mchis pa | mi rtog pa | rnam par mi rtog pa |  ma bgyis pa | ma skyes pa | ma ’thon pa | ma byuṅ ba | kun nas ma byuṅ ba | ’byuṅ bar ’gyur ba yaṅ ma lags pa | ’byuṅ bar mi ’gyur ba yaṅ ma lags pa |  ’jigs pa ma mchis pa | kun gźi ma mchis pa | mya ṅan ma mchis pa |  dga’ ba ma mchis pa | rlabs ma mchis pa |    tha snyad du bstan pa thams cad kyis brjod par bgyi ba ma lags pa ste | 
neither cause of involvement in the world nor not a cause of involvement in the world;  he is the cessation of all theory and all practice.  He is neither a field of merit nor not a field of merit;  he is neither worthy of offerings nor unworthy of offerings.  He is not an object, and cannot be contacted.    He is not a whole, nor a conglomeration.    He surpasses all calculations.    He is utterly unequaled,  yet equal to the ultimate reality of things.    He is matchless, especially in effort.  He surpasses all measure.  He does not go, does not stay,  does not pass beyond.        He is neither seen, heard, distinguished, nor known.  He is without any complexity,  having attained the equanimity of omniscient gnosis.    Equal toward all things,  he does not discriminate between them.  He is without reproach, without excess, without corruption, without conception, and without intellectualization.  He is without activity, without birth, without occurrence, without origin, without production, and without nonproduction.  He is without fear and without subconsciousness; without sorrow,  without joy, and without strain.    No verbal teaching can express him. 
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īdṛśo bhagavan tathāgatasya kāyaḥ |  sa tathaiva draṣṭavyaḥ |    ya evaṃ paśyanti, te samyak paśyanti |  ye tv anyathā paśyanti, te mithyā paśyanti | 
如是世尊 如來身為若此  為如是觀    如是觀者名為正觀  以他觀者猶為邪觀 
世尊 如來身為若此  作如是觀    以斯觀者名為正觀  若他觀者名為邪觀 
世尊如來身相如是  應如是觀  不應異觀  如是觀者名為正觀  若異觀者名為邪觀 
bcom ldan ’das de bźin gśegs pa’i sku ni ’di ’dra ste |  de la de ltar lta lags so ||     gaṅ gis de ltar mthoṅ ba de yaṅ dag par mthoṅ ba lags so ||   gaṅ gis rnam pa gźan du mthoṅ ba de ni log par mthoṅ ba lags so ||  
"Such is the body of the Tathāgata  and thus should he be seen.    Who sees thus, truly sees.  Who sees otherwise, sees falsely." 
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Enhet: Det humanistiske fakultet   Utviklet av: IT-seksjonen ved HF
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