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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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§39 na bhadantarāhulaivaṃ pravrajyāyā guṇānuśaṃsā nirdeṣṭavyā yathā tvaṃ nirdiśasi |  tat kasmād dhetoḥ |  nirguṇā niranuśaṃsā hi pravrajyā |  yatra bhadantarāhula saṃskṛtapravṛttis tatra guṇānuśaṃsā |  pravrajyā cāsaṃskṛtā, asaṃskṛte ca na guṇā nānuśāṃsā |    pravrajyā bhadantarāhula arūpiṇi rūpavigatā    panthā nirvāṇasya  praśaṃsitā paṇḍitaiḥ, parigṛhītāryaiḥ  parājayaḥ sarvamārāṇām, pañcagatyuttāraṇī  pañcacakṣuviśodhanī, pañcabalapratilambhā, pañcendriyapratiṣṭhā  pareṣām anupaghātaḥ, pāpadharmāsaṃsṛṣṭā, paratīrthyapramardanī  prajñaptisamatikrāntā, paṅke saṃkramaḥ  amamā mamakāravigatā, aparigrahā  anupādānā, anākulā, ākulaprahīṇā  svacittadarśanī paracittasaṃrakṣaṇī  śamathānukūlā, sarvato ’navadyā |  iyam ucyate pravrajyā | ya evaṃ pravrajitās te supravrajitāḥ | 
羅云 說沙門之榮冀不當如賢者所說  所以者何  匪榮匪冀故為沙門為道者      羅云 離此彼中      跡於泥洹  受諸明智招諸聖賢  降伏眾魔入五道  淨五眼受五力立五根  度彼岸化異學  為正導拯淤泥  為無我無彼受  無起隨順絕諸忿亂  降己志護彼意  滅種姓開大學  為是故作沙門 
唯羅睺羅 不應說出家功德之利  所以者何  無利無功德是為出家  有為法者可說有利有功德  夫出家者為無為法 無為法中無利無功德  羅睺羅 出家者無彼無此亦無中間    離六十二見  處於涅槃  智者所受聖所行處  降伏眾魔度五道  淨五眼得五力立五根  不惱於彼 離眾雜惡摧諸外道  超越假名出淤泥  無繫著無我所  無所受無擾亂  內懷喜護彼意  隨禪定離眾過  若能如是是真出家 
唯羅怙羅 不應如是宣說出家功德勝利  所以者何  無有功德無有勝利 是為出家  唯羅怙羅 有為法中可得說有功德勝利  夫出家者為無為法 無為法中不可說有功德勝利  唯羅怙羅 夫出家者無彼無此亦無中間  (遠離諸見)無色非色)  遠離諸見 (無色非色)  是涅槃路  智者稱讚聖所攝受  降伏眾魔超越五趣  淨修五眼 安立五根 證獲五力  不惱於彼離諸惡法 摧眾外道  超越假名 出欲游泥  無所繫著 無所攝受離我我所  無有諸取已斷諸取 無有擾亂已斷擾亂  善調自心善護他心  隨順寂止勤修勝觀 離一切惡 修一切善  若能如是名真出家 
btsun pa sgra gcan zin | rab tu byuṅ ba’i yon tan daṅ | phan yon ji ltar khyod ston pa de ltar mi bstan to ||   de ci’i phyir źe na |  rab tu ’byuṅ ba ni yon tan med ciṅ phan yon med pa yin no ||   btsun pa sgra gcan zin | gaṅ la ’dus byas ’jug pa de la yon tan daṅ | phan yon yod mod kyi  rab tu byuṅ pa ni ’dus ma byas par sbyor ba yin te | ’dus ma byas la ni yon tan daṅ | phan yon med do ||     btsun pa sgra gcan zin rab tu ’byuṅ ba ni gzugs can ma yin te | gzugs daṅ bral pa’o ||   thog ma daṅ | tha ma’i mthar lta ba daṅ bral pa’o ||   mya ṅan las ’das pa’i lam mo ||   mkhas pa rnams kyis bsṅags pa’o || ’phags pa rnams kyis yoṅs su bzuṅ ba’o ||   bdud thams cad pham par byed pa’o || ’gro ba lṅa las grol ba’o ||   mig lṅa rnam par sby’oṅ ba’o || stobs lṅa ’thob pa’o || dbaṅ po lṅa’i rten to ||   gźan dag la mi gnod pa’o || sdig pa’i chos daṅ ma ’dres pa’o || pha rol mu stegs can rab tu ’dul ba’o ||   gdags pa las yaṅ dag par ’das pa’o || ’dod pa’i ’dam la zab pa’o ||   yoṅs su ’dzin pa med pa’o || ṅa yi ba med ciṅ ṅar ’dzin pa daṅ bral ba’o ||   len pa med pa’o || ’khrug pa med pa’o || ’khrug pa spaṅs pa’o ||   raṅ gi sems ’dul źiṅ gźan gyi sems sruṅ ba’o ||  źi gnas daṅ mthun pa’o || thams cad du kha na ma tho ba med pa ste |  de ni rab tu byuṅ ba źes bya | gaṅ dag de ltar rab tu byuṅ ba de dag ni legs par rab tu byuṅ ba’o || 
Reverend Rāhula, you should not teach the benefits and virtues of renunciation in the way that you do.  Why?  Renunciation is itself the very absence of virtues and benefits.  Reverend Rāhula, one may speak of benefits and virtues in regard to compounded things  but renunciation is uncompounded, and there can be no question of benefits and virtues in regard to the uncompounded.    Reverend Rāhula, renunciation is not material but is free of matter.  It is free of the extreme views of beginning and end.  It is the path of liberation.  It is praised by the wise, embraced by the saints  and causes the defeat of all Māras. It liberates from the five states of existence  purifies the five eyes, cultivates the five powers, and supports the five spiritual faculties.  Renunciation is totally harmless to others and is not adulterated with evil things. It disciplines the heterodox  transcending all denominations. It is the bridge over the swamp of desire  without grasping, and free of the habits of I and mine.  It is without attachment and without disturbance, eliminating all commotion.  It disciplines ones own mind and protects the minds of others.  It favors mental quiescence and stimulates transcendental analysis.  It is irreproachable in all respects and so is called renunciation. Those who leave the mundane in this way are called truly renunciant. 
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