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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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§8 atha sā devatāyuṣmantaṃ śāriputram evam āha:  kiṃ bhadanta śāriputra, etāni puṣpāṇy utsṛjasi |  āha: akalpikāni devate etāni puṣpāṇi |  tasmād aham etāni puṣpāṇy apanayāmi |  devatāha: mā bhadanta śāriputro evaṃ vocaḥ |    tat kasmād dhetoḥ |  etāni hi puṣpāṇi kalpikāni |    kiṃ kāraṇam |  tathā hy etāni puṣpāṇi na kalpayanti na vikalpayanti |  sthaviraḥ punaḥ śāriputraḥ kalpayati vikalpayati ca |  ye bhadanta śāriputro svākhyāte dharmavinaye pravrajyāṃ kalpayanti vikalpayanti ca, te ’kalpikāḥ |  sthaviras tu kalpayati vikalpayati ca |  ye punar na kalpayanti na vikalpayanti, te kalpikāḥ |  paśya bhadanta śāriputro eṣāṃ mahāsatvānāṃ kāye puṣpāṇi na śliṣyanti | yathāpi nāma sarvakalpavikalpaprahīṇatvāt |    tadyathāpi nāma bhīrukajātīyasya puruṣasyāmanuṣyā avatāraṃ labhante |    evam eva saṃsārabhayabhītānāṃ rūpaśabdagandharasaspraṣṭavyāny avatāraṃ labhante |  ye punaḥ sarvasaṃsārakleśabhayavigatāḥ, kiṃ teṣāṃ rūpaśabdagandharasaspraṣṭavyāni kariṣyanti |  yeṣāṃ vāsanāprahīṇā, teṣāṃ kāye puṣpāṇi śliṣyanti |    tasmāt sarvavāsanāprahīṇānāṃ kāye puṣpāṇi na śliṣyanti | 
天問舍利弗  何故舉華  曰不如應  是以舉之  天曰不然      此華如應  何為賢者謂之不應    又如此華無應不應  賢者自為應不應耳        觀諸大人華不著身者 以一切棄應不應也    譬如丈夫畏時非人得其便    弟子畏生死故 色聲香味細滑得其便  已離畏者一切五樂無能為也  止處未斷華著身耳  止處斷者華不著也   
爾時天女問舍利弗  何故去華  答曰 此華不如法  是以去之  天曰  勿謂此華為不如法  所以者何  是華無所分別        仁者自生分別想耳  若於佛法出家有所分別為不如法    若無所分別是則如法  觀諸菩薩華不著者已斷一切分別想故    譬如人畏時非人得其便    如是弟子畏生死故 色聲香味觸得其便也  已離畏者一切五欲無能為也  結習未盡華著身耳  結習盡者華不著也   
爾時天女 即問尊者舍利子言  何故去華  舍利子言 華不如法  我故去之  天女言止  勿謂此華為不如法  所以者何  是華如法  惟尊者等自不如法  所以者何  華無分別無異分別  惟尊者等 自有分別有異分別  於善說法毘奈耶中 諸出家者 若有分別 有異分別 則不如法    若無分別無異分別 是則如法  惟舍利子 觀諸菩薩華不著者 皆由永斷一切分別及異分別  觀諸聲聞華著身者 皆由未斷一切分別及異分別 惟舍利子  如人有畏時非人得其便  如人有畏時非人得其便 若無所畏一切非人不得其便  若畏生死業煩惱者 即為色聲香味觸等而得其便  不畏生死業煩惱者 世間色聲香味觸等不得其便  又舍利子 若煩惱習未永斷者華著其身  若煩惱習已永斷者華不著也   
de nas lha mo des tshe daṅ ldan pa śā ri’i bu la ’di skad ces smras so ||   btsun pa śā ri’i bu | me tog ’di dag sprugs te ci bya |  smras pa lha mo me tog ’di dag ni ruṅ ba ma yin pas na  bdag me tog ’di dag ’dor ro ||   lha mos smras pa | btsun pa śā ri’i bu de skad ma smra źig |    de ci’i phyir źe na |  me tog ’di dag ni ruṅ ba yin no ||     de ci’i phyir źe na |  ’di ltar me tog de dag ni mi rtog | rnam par mi rtog pa ste |  gnas brtan śā ri’i bu ñid rtog ciṅ rnam par rtog go |  btsun pa śā ri’i bu gaṅ dag legs par gsuṅs pa’i chos ’dul ba la rab tu byuṅ nas rtog pa daṅ rnam par rtog pa de dag ni ruṅ ba ma yin pa’o ||   gnas brtan ni rtog ciṅ rnam par rtog ste |  gaṅ dag ma rtog pa de dag ni ruṅ ba’o ||    btsun pa śā ri’i bu ’di ltar rtog pa daṅ rnam par rtog pa spaṅs pa’i phyir byaṅ chub sems dpa’ sems dpa’ chen po ’di dag gi lus la me tog mi chags pa la ltos |    ’di lta ste | dper na ’jigs pa’i raṅ bźin can gyi mi la ni mi ma yin pa rnams kyis glags rñed do ||     de bźin du ’khor ba’i ’jigs pas skrag pa rnams la ni gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg byas glags rñed par ’gyur ro ||   gaṅ dag ’du byed thams cad kyi ñon moṅs pa’i ’jigs pa daṅ bral ba de dag la gzugs daṅ | sgra daṅ | dri daṅ | ro daṅ | reg byas ci źig byar yod |  gaṅ dag bag chags ma spaṅs pa de dag la ni me tog kyaṅ ’chags kyi |  gaṅ dag bag chags spaṅs pa de dag gi lus la me tog mi chags te |  de bas na bag chags thams cad spaṅs pa rnams kyi lus la me tog mi chags so | | 
Then, the goddess said to the venerable Śāriputra,  "Reverend Śāriputra, why do you shake these flowers?"  Śāriputra replied, "Goddess, these flowers are not proper for religious persons  and so we are trying to shake them off."  The goddess said, "Do not say that, reverend Śāriputra.    Why?  These flowers are proper indeed!    Why?  Such flowers have neither constructual thought nor discrimination.  But the elder Śāriputra has both constructual thought and discrimination.  "Reverend Śāriputra, impropriety for one who has renounced the world for the discipline of the rightly taught Dharma consists of constructual thought and discrimination,  yet the elders are full of such thoughts.  One who is without such thoughts is always proper.  "Reverend Śāriputra, see how these flowers do not stick to the bodies of these great spiritual heroes, the bodhisattvas! This is because they have eliminated constructual thoughts and discriminations. "    For example, evil spirits have power over fearful men but cannot disturb the fearless.    Likewise, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures,  which do not disturb those who are free from fear of the passions inherent in the constructive world.  Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions  and do not stick to the bodies of those who have eliminated their instincts.  Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts." 
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