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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 kathaṃ punar asaṃskṛte na pratitiṣṭhate |  yadā śūnyatāparijayaṃ ca karoti, na ca śūnyatāṃ sākṣātkaroti |  ānimittaparijayaṃ ca karoti, na cānimittaṃ sākṣātkaroti | apraṇihitaparijayaṃ ca karoti, na cāpraṇihitaṃ sākṣātkaroti | anabhisaṃskāraparijayaṃ ca karoti, na cānabhisaṃskāraṃ sākṣātkaroti |  anityam iti ca pratyavekṣate, na ca kuśalamūlais tṛpyate |  duḥkham iti ca pratyavekṣate, saṃcintya copapadyate |  anātmeti ca pratyavekṣate, na cātmatāṃ parityajati |    śāntam iti ca pratyavekṣate, na cātyantaśāntim utpādayati |  viviktam iti ca pratyavekṣate, kāyacittena codyujyate |  anālayam iti ca pratyavekṣate, śukladharmālayaṃ ca na vijahāti |  anupādānam iti ca pratyavekṣate, upāttaṃ ca satvānāṃ bhāraṃ vahati |  anāsravam iti ca pratyavekṣate, saṃsārapravṛttiṃ copayāti |  apracāram iti ca pratyavekṣate, pracarati satvaparipākāya |  nairātmyam iti ca pratyavekṣate, satvamahākaruṇāṃ ca notsṛjati |  ajātiṃ ca pratyavekṣate, śrāvakaniyāme ca na patati |  riktam iti ca tuccham iti cāsārakam iti cāsvāmikam iti cāniketam iti ca pratyavekṣate, ariktapuṇyaś cātucchajñānaś ca paripūrṇasaṃkalpaś ca svayambhūjñānābhiṣiktaś ca svayambhūjñāne cābhiyukto nītārtho buddhavaṃśe pratiṣṭhito bhavati |  evaṃ hi kulaputrāḥ evaṃ dharmādhimukto bodhisatvo ’saṃskṛte na pratitiṣṭhate saṃskṛtaṃ na kṣapayati |   
何謂菩薩不住無數  謂求為空不以空為證  求為無相無數無願 不以無相無數無願隨至為證  觀於無常不厭善本  觀世間苦以誠信生  觀於非身誨人不倦    觀寂然法寂而不轉  觀退轉者身意不隨  觀無處所    為住生死以度斯漏  觀無所行為行導人  觀於無我以大悲乘而成濟之  觀無所生不隨弟子緣一覺律  觀于惶荒不荒福德 觀夫虛無不虛正智 觀於言語不厭智慧 觀無有主應自然智 觀無適莫義合則行  是為諸族姓子 菩薩不住無數   
何謂菩薩不住無為  謂修學空不以空為證  修學無相無作 不以無相無作為證 修學無起不以無起為證  觀於無常而不厭善本  觀世間苦而不惡生死  觀於無我而誨人不倦    觀於寂滅而不永滅  觀於遠離而身心修善  觀無所歸而歸趣善法  觀於無生而以生法荷負一切  觀於無漏而不斷諸漏  觀無所行而以行法教化眾生  觀於空無而不捨大悲  觀正法位而不隨小乘  觀諸法虛妄無牢無人無主無相 本願未滿而不虛福德禪定智慧  修如此法 是名菩薩不住無為   
云何菩薩不住無為  謂諸菩薩雖行於空 而於其空不樂作證  雖行無相 而於無相 不樂作證 雖行無願 而於無願不樂作證 雖行無作 而於無作不樂作證  雖觀諸行皆悉無常 而於善根心無厭足  雖觀世間一切皆苦 而於生死故意受生  雖樂觀察內無有我 而不畢竟厭捨自身  雖樂觀察外無有情 而常化導心無厭倦  雖觀涅槃畢竟寂靜 而不畢竟墮於寂滅  雖觀遠離究竟安樂 而不究竟厭患身心  雖樂觀察無阿賴耶 而不棄捨清白法藏  雖觀諸法畢竟無生 而常荷負利眾生事  雖觀無漏 而於生死流轉不絕  雖觀無行 而行成熟諸有情事  雖觀無我 而於有情不捨大悲  雖觀無生 而於二乘不墮正位  雖觀諸法畢竟空寂 而不空寂所修福德 雖觀諸法畢竟遠離 而不遠離所修智慧 雖觀諸法畢竟無實 而常安住圓滿思惟 雖觀諸法畢竟無主 而常精勤求自然智 雖觀諸法永無幖幟 而於了義安立佛種  諸善男子 修行此法 是名菩薩不住無為  又善男子 
ji ltar na ’dus ma byas la mi gnas śe na |  gaṅ gi tshe stoṅ pa nyid la byaṅ bar byed ciṅ stoṅ pa nyid mṅon sum du yaṅ mi byed |  mtshan ma med pa la yoṅs su byaṅ bar byed kyaṅ mtshan ma med pa mṅon sum du yaṅ mi byed | smon pa med pa la yoṅs su byaṅ bar byed kyaṅ smon pa med pa mṅon sum du yaṅ mi byed | mṅon par ’du mi byed pa la yoṅs su byaṅ bar byed kyaṅ mṅon par ’du mi byed pa mṅon sum du yaṅ mi byed |  mi rtag par so sor rtog kyaṅ dge ba’i rtsa bas chog mi śes |  sdug bsṅal bar so sor rtog kyaṅ bsams bźin du skye |  bdag med par so sor rtog kyaṅ bdag yoṅs su ’dor ba yaṅ ma yin |    źi bar so sor rtog kyaṅ śin tu źi ba yaṅ mi skyed |   dben par so sor rtog kyaṅ lus daṅ | sems kyis kyaṅ ’bad |  gnas med par so sor rtog kyaṅ dkar po’i chos kyis gnas spoṅ ba yaṅ ma yin |  ’byuṅ ba med par so sor rtog kyaṅ sems can rnams kyi khur blaṅs pa yaṅ thogs |   zag pa med par so sor rtog kyaṅ ’khor ba’i rgyun la sloṅ bar yaṅ byed |  rgyu ba med par so sor rtog kyaṅ sems can yoṅs su smin par bya ba’i phyir rgyu bar yaṅ ’gyur |  bdag med par so sor rtog kyaṅ sems can la snyiṅ rje chen po mi ’dor |  mi skye bar so sor rtog kyaṅ nyan thos kyi ṅes bar yaṅ mi ltuṅ |  gsog daṅ | gso ba daṅ | snyiṅ po med pa daṅ | bdag po med pa daṅ | gnas med par so sor rtog kyaṅ bsod nams gsog ma yin pa daṅ | ye śes gsob ma yin pa daṅ | brnag pa yoṅs su rdzogs śiṅ raṅ byuṅ ba’i ye śes su dbaṅ bskur pa daṅ | raṅ byuṅ gi ye śes la brtson pa daṅ | ṅes pa’i don saṅs rgyas kyi rigs la rab tu gnas pa yin te |  rigs kyi bu de ltar na de lta bu’i chos la mos pa’i byaṅ chub sems dpa’ ni ’dus ma byas la mi gnas śiṅ ’dus byas kyaṅ zad par mi byed do ||   rigs kyi bu |  
"What is not resting in the uncompounded?  The bodhisattva practices voidness, but he does not realize voidness.  He practices signlessness but does not realize signlessness. He practices wishlessness but does not realize wishlessness. He practices non-performance but does not realize non-performance.  He knows impermanence but is not complacent about his roots of virtue.  He considers misery, but he reincarnates voluntarily.  He knows selflessness but does not waste himself.    He considers peacefulness but does not seek extreme peace.  He cherishes solitude but does not avoid mental and physical efforts.  He considers placelessness but does not abandon the place of good actions.  He considers occurrencelessness but undertakes to bear the burdens of all living beings.  He considers immaculateness, yet he follows the process of the world.  He considers motionlessness, yet he moves in order to develop all living beings.  He considers selflessness yet does not abandon the great compassion toward all living beings.  He considers birthlessness, yet he does not fall into the ultimate determination of the disciples.  He considers vanity, futility, insubstantiality, dependency, and placelessness, yet he establishes himself on merits that are not vain, on knowledge that is not futile, on reflections that are substantial, on the striving for the consecration of the independent gnosis, and on the Buddha-family in its definitive meaning.  "Thus, noble sons, a bodhisattva who aspires to such a Dharma neither rests in the uncompounded nor destroys the compounded. "   
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