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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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§4 atha mañjuśrīḥ saparivāro yena vimalakīrter niveśanaṃ tenopasaṃkrāmat | upasaṃkramya praviśati sma |  sa taṃ gṛhaṃ śūnyam apaśyad vigatadvārapālam |  na cātra mañcān vā pīṭhān vāpaśyad anyatraikamañcāt, yatra vimalakīrtiḥ śayitaḥ |  atha vimalakīrtir licchavir mañjuśriyaṃ kumārabhūtam adrākṣīt | dṛṣṭvā ca punar evam āha:  svāgataṃ mañjuśriyo ’svāgataṃ mañjuśriyo ’nāgatasyādṛṣṭaśrutapūrvasya darśanam | 
文殊師利既入其舍  見其室空  除去所有更寢一床    維摩詰言 勞乎文殊師利 不面在昔辱來相見 
文殊師利既入其舍  見其室空  無諸所有獨寢一床    時維摩詰言 善來文殊師利 不來相而來 不見相而見 
時妙吉祥與諸大眾俱入其舍  但見室空無諸資具門人侍者  唯無垢稱獨寢一床  時無垢稱見妙吉祥 唱言  善來 不來而來 不見而見 不聞而聞 
de nas ’jam dpal ’khor daṅ bcas pa dri ma med par grags pa’i gnas ga la ba der doṅ ste lhags nas naṅ du ’oṅs pa daṅ  khyim de stoṅ par mthoṅ ste | de na sgo ba yaṅ med |  dri ma med par grags pa ñal źiṅ ’dug pa’i khri gcig pu de las gźan khri ām | khri’u yam | stan ma mthoṅ ṅo ||  de nas li tsa bī dri ma med par grags pas ’jam dpal gźon nur gyur pa mthoṅ ste | mthoṅ nas ’di skad ces smras so ||  ’jam dpal legs par ’oṅs so | ’jam dpal | śin tu legs par ’oṅs so | sṅon ma ’oṅs | ma mthoṅ | ma thos pa mthoṅ ṅo || 
      Then, the Licchavi Vimalakīrti saw the crown prince Mañjuśrī and addressed him thus:  "Mañjuśrī! Welcome, Mañjuśrī! You are very welcome! There you are, without any coming. You appear, without any seeing. You are heard, without any hearing." 
.  .  .  .  . 
mañjuśrir āha: evam etad gṛhapate yathā vadasi |  ya āgato na sa bhūya āgamiṣyati |  yaś ca gato na sa bhūyo gamiṣyati |  tat kasmād dhetoḥ |  na cāgatasyāgamanaṃ prajñāyate,  na ca gatasya gamanam,  yaś ca dṛṣṭo na bhūyo draṣṭavyaḥ |   
文殊師利言               
文殊師利言 如是居士  若來已更不來  若去已更不去  所以者何  來者無所從來  去者無所至  所可見者更不可見   
妙吉祥言 如是居士  若已來者不可復來  若已去者不可復去  所以者何  非已來者可施設來  非已去者可施設去  其已見者不可復見  其已聞者不可復聞 
’jam dpal gyis smras pa khyim bdag ji skad zer ba de bźin te |  gaṅ ’oṅs pa de ni phyis mi ’oṅ ṅo ||  gaṅ soṅ ba de yaṅ phyir mi ’gro’o ||  de ci’i phyir źe na |  ma ’oṅs pa la ’oṅ bar śes pa yaṅ med ciṅ  soṅ ba la yaṅ ’gro bar śes pa med pa la |  gaṅ mthoṅ ba de ni phyir yaṅ blta bar bya ba ma yin pa’i phyir ro ||   
Mañjuśrī declared, "Householder, it is as you say.  Who comes, finally comes not.  Who goes, finally goes not.  Why?  Who comes is not known to come.  Who goes is not known to go.  Who appears is finally not to be seen.   
.  .  .  .  .  .  .  . 
 
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