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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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§12 tena dharmasaṃjñāyā evaṃ cittam utpādayitavyam |  yāpy eṣā dharmasaṃjñā so ’pi viparyāsaḥ |  viparyāsaś ca mahāvyādhiḥ |  vigatavyādhikena ca mayā bhavitavyam |  vyādhiprahāṇāya ca yogaḥ karaṇīyaḥ |    tatra katamad vyādhiprahāṇam,  yad idam ahaṃkāramamakāraprahāṇam |  tac ca katamad ahaṃkāramamakāraprahāṇam,  yad idaṃ dvayavigamaḥ |  tatra katamo dvayavigamaḥ,  yad idam adhyātmaṃ bahirdhā ca samudācāraḥ |  tatra katamo ’dhyātmaṃ bahirdhā samudācāraḥ,  yad uta samatayācalanatāpracalanatā |  katamā ca samatā |  ātmasamatayā ca nirvāṇasamatā |  tat kasmād dhetoḥ |  ubhe ’py ete śūnye,  yad utātmā nirvāṇaṃ ca | kenaite śūnye |  nāmodāhāreṇaite śūnye |  ubhāv apy etāv apariniṣpannau,  yad utātmā nirvāṇaṃ ca |  tena samadarśinā nānyā vyādhir nānyā śūnyatā kartavyā |  vyādhir eva śūnyatā |   
知法想者 將養其意而無所住  若以法想  受報大止  已離病者我不為是      何謂斷病  謂我作非我作悉斷  何謂是我作非我作斷  謂己自無欲  何謂己自無欲  謂內無習行  何謂內無習行  謂等不動不可動  何謂為等  謂我等泥洹等  所以者何  此二皆空  何名為空  所言為空  二者如是    凡聖道成皆從平等  病亦不異   
彼有疾菩薩為滅法想 當作是念  此法想者亦是顛倒  顛倒者是即大患  我應離之      云何為離  離我我所  云何離我我所  謂離二法  云何離二法  謂不念內外諸法    行於平等  云何平等  為我等涅槃等  所以者何  我及涅槃此二皆空  以何為空  但以名字故空  如此二法無決定性    得是平等無有餘病 唯有空病  空病亦空   
有疾菩薩應正了知如是法想  我此法想即是顛倒  夫法想者 即是大患  我應除滅    亦當除滅一切有情如是大患  云何能除如是大患  謂當除滅我我所執  云何能除我我所執  謂離二法  云何離二法  謂內法外法畢竟不行  云何二法畢竟不行  謂觀平等無動無搖無所觀察  云何平等  謂我涅槃二俱平等  所以者何  二性空故  此二既無誰復為空  但以名字假說為空  此二不實    平等見已無有餘病 唯有空病  應觀如是空病亦空  所以者何 如是空病畢竟空故 
des chos kyi ’du śes kun śes par bya ba’i phyir sems bskyed par bya ste |  gaṅ bdag gis ’di ltar chos su ’du śes pa de yaṅ phyin ci log ste |  phyin ci log ni nad chen po’o ||  bdag ni nad daṅ bral bar bya ste |  nad rab tu spaṅ ba’i phyir brtson par bya’o ||    de la nad spaṅ ba de gaṅ źe na |  ’di lta ste | ṅar ’dzin pa daṅ | ṅa yir ’dzin pa spaṅ ba’o ||  ṅar ’dzin pa daṅ | ṅa yir ’dzin pa spaṅ ba de gaṅ źe na |  ’di lta ste | gñis daṅ bral ba’o ||  de la gñis daṅ bral ba gaṅ źe na |  ’di lta ste | naṅ daṅ | phyi rol tu kun tu spyod pa med pa’o ||  de la naṅ daṅ phyi rol tu kun tu spyod pa de gaṅ źe na |  ’di lta ste | mñam pa ñid las mi g.yo ba | rab tu mi g.yo ba | rnam par mi g.yo ba’o ||  mñam pa ñid gaṅ źe na |  bdag mñam pa ñid nas mya ṅan las ’das pa mñam pa ñid kyi bar du’o ||  de ci’i phyir źe na |  ’di lta ste | bdag daṅ | mya ṅan las ’das pa gñis ka yaṅ stoṅ pa’i phyir ro ||  de gñis ka cis stoṅ źe na |  miṅ du brjod pa de gñis stoṅ ste |  de dag kyaṅ yoṅs su ma grub pa’o |    de ltar mñam pa ñid mthoṅ ba des nad ñid gźan ma yin | stoṅ pa ñid gźan du mi byed de |  nad ñid stoṅ pa ñid do ||   
Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration:  ’Just as in the case of the conception of "self," so the conception of "thing" is also a misunderstanding,  and this misunderstanding is also a grave sickness;  I should free myself from this sickness  and should strive to abandon it.’    "What is the elimination of this sickness?  It is the elimination of egoism and possessiveness.  What is the elimination of egoism and possessiveness?  It is the freedom from dualism.  What is freedom from dualism?  It is the absence of involvement with either the external or the internal.  What is absence of involvement with either external or internal?  It is nondeviation, nonfluctuation, and nondistraction from equanimity.  What is equanimity?  It is the equality of everything from self to liberation.  Why?  Because both self and liberation are void.  How can both be void?  As verbal designations, they both are void,  and neither is established in reality.    Therefore, one who sees such equality makes no difference between sickness and voidness; his sickness is itself voidness,  and that sickness as voidness is itself void.   
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