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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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§52 na bodhau kaścit pratiṣṭhate, na nivartate |  api tu khalu punar maitreya yaiṣāṃ devaputrāṇāṃ bodhiparikalpanadṛṣṭis tām etām utsarjaya |   
佛者無往亦無還返  若彌勒 此諸天人念欲見道則為穿行道   
實無發阿耨多羅三藐三菩提心者 亦無退者  彌勒當令此諸天子捨於分別菩提之見  所以者何 
夫菩提者 無有趣求亦無退轉  尊者慈氏 當令此諸天子捨於分別菩提之見  所以者何 
byaṅ chub la ni su yaṅ mi gnas mi ldog gi |  byams pa | lha’i bu ’di dag byaṅ chub la kun tu rtog par lta ba de ’dor du chug cig |   
No one abides in, or regresses from, enlightenment.  Maitreya, you should introduce these deities to the repudiation of all discriminative constructions concerning enlightenment.   
.  .  . 
na hi bodhiḥ kāyenābhisaṃbudhyate, na cittena |  vyupaśamo bodhiḥ sarvanimittānām,  asamāropo bodhiḥ sarvārambaṇānām,  apracāro bodhiḥ sarvamanaskārāṇām,  paricchedo bodhiḥ sarvadṛṣṭigatānām,  vigamo bodhiḥ sarvaparikalpānām,  visaṃyogo bodhiḥ sarveñjitamanyasyanditānām,    anadhiṣṭhānaṃ bodhiḥ sarvapraṇidhānānām,  asaṅgapraveśo bodhiḥ sarvodgrahavigatā,  sthitā bodhir dharmadhātusthāne,  anugatā bodhis tathatāyām,  pratiṣṭhitā bodhir bhūtakoṭyām,  advayā bodhir manodharmavigatā |  samā bodhir ākāśasamatayā,  asaṃskṛtā bodhir utpādabhaṅgasthityanyathātvavigatā,  parijñā bodhiḥ sarvasatvacittacaritāśayānām,  advārā bodhir āyatanānām,  asaṃsṛṣṭā bodhiḥ sarvavāsanānusaṃdhikleśavigatā,  na deśasthā na pradeśasthā bodhiḥ sthānāsthānavigatā,  tathatāpratiṣṭhitā bodhiḥ sarvato ’dṛśyā |  nāmadheyamātraṃ bodhis tac ca nāma nirīhakam,  nirātmikā bodhir āyūhaniryūhavigatā,  anākulā bodhiḥ prakṛtipariśuddhā,    prakāśā bodhiḥ svabhāvapariśuddhā,  anudgrahā bodhir adhyālambanavigatā,  nirnānātvā bodhiḥ sarvadharmasamatāvabodhatvāt,  anupamā bodhir upamopanyāsavigatāḥ,  sūkṣmā bodhir duranubodhatvāt,  sarvatrānugatā bodhir ākāśasvabhāvatvāt |    sā na śakyā kāyena vācā cittenābhisaṃboddhum |   
不從身不從正覺亦不從意也  都滅哉佛一切如化  無比哉佛一切造業  無為哉佛一切不惑  以斷哉佛一切遠離  無欲哉佛於諸受盛  不雜哉佛都以一智兼    樂哉佛眾所思樂  無言哉佛諸著不著  住哉佛以法情住  普入哉佛自然如也  (不二哉佛二法已離 )立哉佛積誠信  不二哉佛二法已離 (立哉佛積誠信 )  等哉佛如空等  無數哉佛離起分處  知彼哉佛眾意行知  上哉佛諸入不貪  不會哉佛近獄勞斷  聖師哉佛以無比化將導一切  非現名哉佛已諦見    無色哉佛淨穢已離  順哉佛本性已清    明哉佛自然已淨  無受哉佛眾網已裂  不多哉佛諸法等覺  無喻哉佛色好已捨  妙哉佛所覺甚遠         
菩提者 不可以身得 不可以心得  寂滅是菩提 滅諸相故  不觀是菩提離諸緣故  不行是菩提無憶念故  斷是菩提捨諸見故  離是菩提離諸妄想故  障是菩提障諸願故    不入是菩提無貪著故  順是菩提順於如故  住是菩提住法性故  至是菩提至實際故    不二是菩提離意法故  等是菩提等虛空故  無為是菩提無生住滅故  知是菩提了眾生心行故  不會是菩提諸入不會故  不合是菩提離煩惱習故    無處是菩提無形色故  假名是菩提名字空故  如化是菩提無取捨故  無亂是菩提常自靜故  善寂是菩提性清淨故    無取是菩提離攀緣故  無異是菩提諸法等故  無比是菩提無可喻故  微妙是菩提諸法難知故         
夫菩提者 非身能證非心能證  寂滅是菩提 一切有情一切法相皆寂滅故  不增是菩提 一切所緣不增益故  不行是菩提 一切戲論一切作意皆不行故  永斷是菩提 一切見趣皆永斷故  捨離是菩提 一切取著皆捨離故  離繫是菩提 永離一切動亂法故  寂靜是菩提 一切分別永寂靜故  廣大是菩提 一切弘願不測量故  不諍是菩提 一切執著一切諍論皆遠離故  住是菩提 住法界故  隨至是菩提 隨真如故  (不二是菩提 差別法性皆遠離故 )建立是菩提 實際所立故  不二是菩提 差別法性皆遠離故 (建立是菩提 實際所立故 )  平等是菩提 一切眼色乃至意法皆悉平等如虛空故  無為是菩提 生住異滅畢竟離故  遍知是菩提 一切有情所有心行皆遍知故  無間是菩提 內六處等所不雜故  無雜是菩提 一切煩惱相續習氣永遠離故  無處是菩提 於真如中一切方處所遠離故  無住是菩提 於一切處不可見故  唯名是菩提 此菩提名無作用故  無浪是菩提 一切取捨永遠離故  無亂是菩提 常自靜故  善寂是菩提 本性淨故  明顯是菩提 自性無雜故  無取是菩提 離攀緣故  無異是菩提 隨覺諸法平等性故  無喻是菩提 一切比況永遠離故  微妙是菩提 極難覺故  遍行是菩提 自性周遍如虛空故  至頂是菩提 至一切法最上首故 無染是菩提 一切世法不能染故  如是菩提非身能證非心能證   
byaṅ chub ni lus kyis mṅon par rdzogs par ’tshaṅ rgya pa ma yin | sems kyis kyaṅ ma yin no ||  byaṅ chub ni mtshan ma thams cad rnam par źi ba’o ||  byaṅ chub ni dmigs pa thams cad kyis sgro btags pa med pa’o ||  byaṅ chub ni yid la byed pa thams cad rgyu ba med pa’o ||  byaṅ chub ni lta bar gyur pa thams cad yoṅs su chad pa’o ||  byaṅ chub ni yoṅs su rtog pa thams cad daṅ bral ba’i ||  byaṅ chub ni g.yo ba daṅ | sems pa daṅ bskyod pa thams cad daṅ bral ba’o ||    byaṅ chub ni smon lam thams cad la mi ’jug pa’o ||  byaṅ chub ni ’dzin pa thams cad daṅ bral źiṅ ma chags par ’jug pa’o ||  byaṅ chub ni chos kyi dbyiṅs kyi gnas kyis gnas pa’o ||  byaṅ chub ni de bźin ñid rjes su rtogs pa’o ||  byaṅ chub ni yaṅ dag pa ñid kyi mtha’ la gnas pa’o ||  byaṅ chub ni yid daṅ chos med pas gñis su med pa’o ||  byaṅ chub ni nam mkha’ daṅ mñam pas mñam pa’o ||  byaṅ chub ni skye ba daṅ | ’jig pa daṅ | gnas pa daṅ | gźan du ’gyur ba med pas ’dus ma byas pa’o ||  byaṅ chub ni sems can thams cad kyi sems daṅ spyod pa daṅ | bsam pa yoṅs su śes pa’o ||  byaṅ chub ni skye mched rnams kyi sgo ma yin pa’o ||  byaṅ chub ni bag chags thams cad kyi mtshams sbyor ba’i ñon moṅs pa daṅ bral bas ma ’dres pa’o ||  byaṅ chub ni gnas daṅ | gans ma yin pa daṅ | bral bas yul la mi gnas śiṅ phyogs la mi gnas pa’o ||  byaṅ chub ni kun nas mi ldaṅ źiṅ de bźin ñid la mi gnas pa’o ||  byaṅ chub ni miṅ tsam ste miṅ de yaṅ g.yo ba med do ||  byaṅ chub ni blaṅ ba daṅ dor ba med pas rlabs med do ||  byaṅ chub ni ’khrug pa med pa ste raṅ bźin gyis yoṅs su dag pa’o ||    byaṅ chub ni rab tu snaṅ ba ste ṅo bo ñid rnam par dag pa’o ||  byaṅ chub ni ’jin pa med pa ste śin tu dmigs pa med pa’o ||  byaṅ chub ni chos thams cad mi mñam pa ñid khoṅ du chud pas tha dad pa med pa’o ||  byaṅ chub ni dpe bstan pa daṅ bral bas dpe med pa’o ||  byaṅ chub ni śin tu khoṅ du chud par dka’ ba’i phyir phra ba’o ||  byaṅ chub ni nam mkha’i raṅ bźin bas na thams cad du soṅ ba ste |    de ni lus kyis sam | sems kyis mṅon par rdzogs par ’tshaṅ rgya bar mi nus so ||  de ci’i phyir źe na | lus ni rtsa daṅ śiṅ daṅ | rtsig pa daṅ | lam daṅ | mig yor lta bu’o | |sems ni gzugs med pa | bstan du med pa | rten med pa | rnam par rig pa med pa’o || 
"’Enlightenment is perfectly realized neither by the body nor by the mind.  Enlightenment is the eradication of all marks.  Enlightenment is free of presumptions concerning all objects.  Enlightenment is free of the functioning of all intentional thoughts.  Enlightenment is the annihilation of all convictions.  Enlightenment is free from all discriminative constructions.  Enlightenment is free from all vacillation, mentation, and agitation.    Enlightenment is not involved in any commitments.  Enlightenment is the arrival at detachment, through freedom from all habitual attitudes.  The ground of enlightenment is the ultimate realm.  Enlightenment is realization of reality.  Enlightenment abides at the limit of reality.  Enlightenment is without duality, since therein are no minds and no things.  Enlightenment is equality, since it is equal to infinite space. "’  Enlightenment is unconstructed, because it is neither born nor destroyed, neither abides nor undergoes any transformation.  Enlightenment is the complete knowledge of the thoughts, deeds, and inclinations of all living beings.  Enlightenment is not a door for the six media of sense.  Enlightenment is unadulterated, since it is free of the passions of the instinctually driven succession of lives.  Enlightenment is neither somewhere nor nowhere, abiding in no location or dimension.  Enlightenment, not being contained in anything, does not stand in reality.  Enlightenment is merely a name and even that name is unmoving.  Enlightenment, free of abstention and undertaking, is energyless.  There is no agitation in enlightenment, as it is utterly pure by nature.    Enlightenment is radiance, pure in essence.  Enlightenment is without subjectivity and completely without object.  Enlightenment, which penetrates the equality of all things, is undifferentiated.  Enlightenment, which is not shown by any example, is incomparable.  Enlightenment is subtle, since it is extremely difficult to realize.  Enlightenment is all-pervasive, as it has the nature of infinite space.    Enlightenment cannot be realized, either physically or mentally.  Why? The body is like grass, trees, walls, paths, and hallucinations. And the mind is immaterial, invisible, baseless, and unconscious.’ 
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