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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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§17 dve ime maitreya bodhisatvānāṃ mudre |  katame dve |  vicitrapadavyañjanaprasādamudrā ca  gambhīradharmanayānuttrāsayathābhūtāvatārapraveśamudrā ca |  ime maitreya bodhisatvānāṃ dve mudre |  tatra maitreya ye bodhisatvā vicitrapadavyañjanaprasādagurukāḥ, ta ādikarmikā bodhisatvā veditavyāḥ |    ye punar imaṃ maitreya gambhīraṃ sūtrāntam arūpalepaṃ yamakavyatyastanihārapadapuṭaprabhedaṃ pravartayiṣyanti śrosyanty adhimokṣyante vedayiṣyanti, ime bodhisatvāś ciracaritabrahmacaryā veditavyāḥ | 
菩薩有二印  何謂二  有喜雜句嚴飾之印  有入深法妙化之印    彼若好喜雜句飾者 當知是為阿夷恬菩薩輩也    若得是深經書受廣行 不以數數有畏聞之能傳 當知是菩薩為久修梵行 
彌勒當知 菩薩有二相  何謂為二  一者好於雜句文飾之事  二者不畏深義如實能入    若好雜句文飾事者 當知是為新學菩薩    若於如是無染無著甚深經典 無有恐畏能入其中 聞已心淨受持讀誦如說修行 當知是為久修道行 
慈氏當知 略有二種菩薩相印  何等為二  一者信樂種種綺飾文詞相印  二者不懼甚深法門如其性相悟入相印    若諸菩薩尊重信樂綺飾文詞 當知是為初學菩薩    若諸菩薩於是甚深無染無著不可思議自在神變解脫法門微妙經典無有恐畏 聞已信解受持讀誦 令其通利廣為他說 如實悟入精進修行 得出世間清淨信樂 當知是為久學菩薩 
byams pa byaṅ chub sems dpa’ rnams kyi phyag rgya ni ’di gnyis te |  gnyis gaṅ źe na |  tshig daṅ | tshig ’bru sna tshogs la dad pa’i phyag rgya daṅ |  chos kyi tshul zab mos mi skrag ciṅ | yaṅ dag pa nyid ji lta ba bźin du ’jug pa’i phyag rgya ste |  byams pa de gnyis ni byaṅ chub sems dpa’ rnams kyi phyag rgya’o ||   byams pa de la byaṅ chub sems dpa’ gaṅ dag tshig daṅ | tshig ’bru sna tshogs la dad ciṅ lhur len pa de dag ni las daṅ po pa yin te |   tshaṅs par spyad nas riṅ po ma lon par rig par bya’o ||   byams pa gaṅ dag mdo sde zab mo ma gos pa phrugs pa daṅ | snrel źi’i rgyud kyi tshig daṅ | rim pa rab tu dbye ba ’di ’don pa daṅ | nyan pa daṅ | mos pa daṅ | ston par ’gyur ba’i byaṅ chub sems dpa’ dag ni riṅ du tshaṅs par spyod par rig par bya’o ||  
"Maitreya, there are two gestures of the bodhisattvas.  What are they?  The first gesture is to believe in all sorts of phrases and words,  and the second gesture is to penetrate exactly the profound principle of the Dharma without being afraid.  Such are the two gestures of the bodhisattvas.  Maitreya, it must be known that the bodhisattvas who believe in all sorts of words and phrases, and apply themselves accordingly, are beginners  and not experienced in religious practice.  But the bodhisattvas who read, hear, believe, and teach this profound teaching with its impeccable expressions reconciling dichotomies and its analyses of stages of development these are veterans in the religious practice. 
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