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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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§6 na bhadanta maudgalyāyana gṛhibhyo vadātavasanebhya evaṃ dharmo deśayitavyo yathā bhadanto deśayati |  api tu tathā bhadanta maudgalyāyana dharmo deśayitavyo yathaiva sa dharmaḥ |    dharmo hi bhadanta maudgalyāyana asatvaḥ satvarajovigataḥ  nairātmyo rāgarajovigataḥ  nirjīvo jāticyutivigataḥ  niṣpudgalaḥ pūrvāntāparāntaparicchinnaḥ  śānta upaśāntalakṣaṇaḥ  virāgo nārambaṇagatikaḥ  anakṣaraḥ sarvavākyachedaḥ  anudāhāraḥ sarvormivigataḥ  sarvatrānugata ākāśasamasadṛśaḥ  avarṇaliṅgasaṃsthānaḥ sarvapracāravigataḥ  amamo mamakāravigataḥ  avijñaptiś cittamanovijñānavigataḥ  asadṛśo niṣpratipakṣatvāt  hetuvilakṣaṇaḥ pratyayāsamāropaḥ  dharmadhātusamavasaraṇaḥ sarvadharmasamāhitaḥ  tathatānugato ananugamanayogena  bhūtakoṭipratiṣṭhito ’tyantācalitatvāt  acalitaḥ ṣaḍviṣayāniśritatvāt  na kvacid gamanāgamano nāvasthitatvāt  śūnyatāsamāhita ānimittaprabhāvito praṇihitalakṣaṇaḥ ūhāpohavigataḥ  anutkṣepo prakṣepaḥ utpādabhaṅgavigataḥ  anālayaś cakṣuḥśrotraghrāṇajihvākāyamanaḥpathasamatikrāntaḥ  anunnato navanataḥ sthito neñjyaṃ prāptaḥ sarvapracāravigataḥ |   
賢者莫為居家白衣說法 如賢者所說  欲說法者當為如法    如法者離人垢  以不我為離染塵  不有命為離生死  不處人為本末斷  如滅相  不以婬為無罣礙  至不老為諸作斷  以隨食為離諸損  而一切救如空等  為無適莫  以無吾為除吾作  以無識心為離識心  以無倫為無有比  以因緣相為入無等  以法情正學正諸情  以如事入應無所入  憶識信而皆為立終始不動  不動則六無猗  不望於眾人當來無住  空為正止 無相為惟行 無願為離淵 不自舉不自容  為離起分  而無家 眼耳鼻口身心已過  無所住 亦不無心住 已得無知為離眾行法   
唯大目連 為白衣居士說法不當 如仁者所說  夫說法者當如法說    法無眾生離眾生垢故  法無有我離我垢故  法無壽命離生死故  法無有人前後際斷故  法常寂然滅諸相故  法離於相無所緣故  法無名字言語斷故  法無有說離覺觀故  法無形相如虛空故  法無戲論畢竟空故  法無我所離我所故  法無分別離諸識故  法無有比無相待故  法不屬因不在緣故  法同法性入諸法故  法隨於如無所隨故  法住實際諸邊不動故  法無動搖不依六塵故  法無去來常不住故  法順空隨無相應無作 法離好醜  法無增損 法無生滅  法無所歸 法過眼耳鼻舌身心  法無高下 法常住不動 法離一切觀行   
唯大目連 為諸白衣居士說法不當 應如尊者所說  夫說法者應如法說  時我問言 云何名為如法說耶 彼即答言  法無有我離我垢故  法無有情離情塵故  法無命者離生死故  法無補特伽羅前後際斷故  法常寂然滅諸相故  法離貪著無所緣故  法無文字言語斷故  法無譬說遠離一切波浪思故  法遍一切如虛空故  法無有顯無相無形 遠離一切行動事故  法無我所離我所故  法無了別離心識故  法無有比無相待故  法不屬因不在緣故  法同法界等入一切真法界故  法隨於如無所隨故  法住實際畢竟不動故  法無動搖不依六境故  法無去來無所住故  法順空隨無相應無願 遠離一切增減思故  法無取捨離生滅故  法無執藏超過一切眼耳鼻舌身意道故  法無高下常住不動故 法離一切分別所行  一切戲論畢竟斷故 
btsun pa maud gal gyi bu ji ltar ston pa ltar ni khyim pa gos dkar po can rnams la de ltar chos mi bstan to ||  btsun pa maud gal gyi bu chos de ji lta ba bźin du chos bstan par bya ste |    btsun pa maud gal gyi bu chos ni sems can med pa ste sems can gyi rdul daṅ bral ba |  bdag med pa ste dod chags kyi rdul daṅ bral ba |  srog med pa ste skye ba daṅ ’chi pho daṅ bral ba |  gaṅ źag med pa ste sṅon gyi mtha’ daṅ phyi ma’i mtha’ yoṅs su chad pa |  źi ba daṅ ñe bar źi ba’i mtshan ñid de dod chags daṅ bral ba |  dmigs pa med par ’gro ba ste |  yi ge med pa tshig thams cad chad pa |  brjod du med pa | rlabs thams cad daṅ bral ba |  thams cad kyi rjes su soṅ ba ste nam mkha’ daṅ mñam źiṅ mtshuṅs pa |  kha dog daṅ | rtags daṅ | dbyibs med pa | rgyu ba thams cad daṅ bral ba |  ṅa yi ba med pa | ṅa yir dzin pa med pa  rnam par rig pa med pa ste | sems daṅ | yid daṅ | rnam par śes pa daṅ bral pa |  gñen po med pa’i phyir ’dra ba med pa |  rgyu daṅ mi mthun źiṅ rkyen du sgro ’dogs pa med pa |  chos kyi dbyiṅs su yaṅ dag par du ba’i phyir chos thams cad ni mñam par gźag pa |  rjes su mi ’gro ba’i tshul gyis de bźin ñid kyi rjes su s’oṅ ba |  śin tu ma g-yos pa’i phyir yaṅ dag pa ñid kyi mtha’ la gnas pa  yul drug la mi rten pas ma g-yos pa |  mi gnas pas gaṅ du yaṅ ’gro ba daṅ | ’oṅ ba med pa |  stoṅ pa ñid du yaṅ dag par du ba | mtshan ma med pas rab tu phye ba | smon pa med pa’i mtshan ñid rtog pa daṅ sel ba med pa |  dor ba med ciṅ gźag pa med pa | skye ba daṅ jig pa med pa |  kun gźi med pa | mig daṅ | rna ba daṅ | sna daṅ | lce daṅ || lus daṅ | yid kyi lam las yaṅ dag par ’das pa |  ma kheṅs pa | ma ruṅ ba | gnas pa | mi g-yo bar gyur pa | rgyu ba thams cad daṅ bral ba ste   
Reverend Maudgalyāyana, that is not the way to teach the Dharma to the householders in their white clothes.  The Dharma must be taught according to reality.    Reverend Maudgalyāyana, the Dharma is without living beings, because it is free of the dust of living beings.  It is selfless, because it is free of the dust of desire.  It is lifeless, because it is free of birth and death.  It is without personalities, because it dispenses with past origins and future destinies.  The Dharma is peace and pacification, because it is free from desire.  It does not become an object  because it is free of words and letters;  it is inexpressible, and it transcends all movement of mind.  The Dharma is omnipresent, because it is like infinite space.  It is without color, mark, or shape, because it is free of all process.  It is without the concept of mine, because it is free of the habitual notion of possession.  It is without ideation, because it is free of mind, thought, or consciousness.  It is incomparable, because it has no antitheses.  It is without presumption of conditionality, because it does not conform to causes.  It permeates evenly all things, because all are included in the ultimate realm.  It conforms to reality by means of the process of nonconformity.  It abides at the reality-limit, for it is utterly without fluctuation.  It is immovable, because it is independent of the six objects of sense.  It is without coming and going, for it never stands still.  It is comprised by voidness, is remarkable through signlessness, and is free of presumption and repudiation, because of wishlessness.  It is without establishment and rejection, without birth or destruction.  It is without any fundamental consciousness, transcending the range of eye, ear, nose, tongue, body, and thought.  It is without highness and lowness. It abides without movement or activity.   
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