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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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§15 tena bodhisatvena vyādhitenaivaṃ pratyavekṣitavyam |  yathā mama vyādhir abhūto ’sann  evaṃ sarvasatvānām api vyādhir abhūto ’sann iti |  tasyaivaṃ pratyavekṣamāṇasya nānuśaṃsādṛṣṭipatitā satveṣu mahākaruṇotpadyate,  anyatrāgantukakleśaprahāṇābhiyuktyā satveṣu mahākaruṇā-utpadyate |  tat kasmād dhetoḥ |  anuśaṃsadṛṣṭipatitayaiva hi mahākaruṇayā bodhisatvasya khedo bhavaty upapattiṣu |  anuśaṃsadṛṣṭiparyutthānavigatayā punar mahākaruṇayā bodhisatvasya khedo na bhavaty upapattiṣu |  so ’yam upapadyate, na ca dṛṣṭiparyutthānaparyutthita upapadyate |  so ’paryutthitacitta upapadyamāno mukta evotpadyate mukta eva jāyate |  sa mukta evotpadyamāno mukta eva jāyamāno baddhānāṃ satvānāṃ śaktaḥ pratibalo bandhamokṣāya dharmaṃ deśayitum |  yathoktaṃ bhagavatā sa tāvad ātmanā baddhaḥ paraṃ bandhanān mocayiṣyatīti nedaṃ sthānaṃ vidyate |  yas tv ātmanā muktaḥ paraṃ bandhanān mocayiṣyatīti sthānam etad vidyate  tasmān muktena bodhisatvena bhavitavyam, na baddhena | 
菩薩若病當作是觀  如我此病非真非有  亦是眾人非真非有  已觀如是不墮妄見 以興大悲  彼必來者為斷其勞 以合道意為彼大悲  所以者何  菩薩墮妄見 其大悲者有數出生  不墮妄見 大悲菩薩不以數生    彼生為脫 為脫所墮  為脫出生 為脫受身 能為彼人說佛說法是其誓也  如佛言曰 其自安身不解彼縛 不得是處  而自安身 又解彼縛斯得是處  故曰已脫菩薩其行不縛 
彼有疾菩薩應復作是念  如我此病非真非有  眾生病亦非真非有  作是觀時 於諸眾生若起愛見大悲  即應捨離  所以者何  (菩薩斷除客塵煩惱而起大悲 )愛見悲者則於生死有疲厭心  菩薩斷除客塵煩惱而起大悲 (愛見悲者則於生死有疲厭心 )  在在所生不為愛見之所覆也    所生無縛能為眾生說法解縛  如佛所說 若自有縛能解彼縛無有是處  若自無縛 能解彼縛斯有是處  是故菩薩不應起縛 
又妙吉祥 有疾菩薩應自觀察  如我此病非真非有  一切有情所有諸病 亦非真非有  如是觀時不應以此愛見纏心於諸有情發起大悲  唯應為斷客塵煩惱於諸有情發起大悲  所以者何  菩薩若以愛見纏心 於諸有情發起大悲 即於生死而有疲厭  若為斷除客塵煩惱 於諸有情發起大悲 即於生死無有疲厭  菩薩如是為諸有情 處在生死能無疲厭 不為愛見纏繞其心  以無愛見纏繞心故 即於生死無有繫縛 以於生死無繫縛故即得解脫  以於生死得解脫故即便有力宣說妙法 令諸有情遠離繫縛證得解脫  世尊依此密意說言 若自有縛能解他縛無有是處  若自解縛能解他縛斯有是處  是故菩薩應求解脫離諸繫縛 
byaṅ chub sems dpa’ na ba des ’di sñam du  ji ltar bdag gi nad yaṅ dag pa ma yin źiṅ yod pa ma yin pa  de bźin du sems can thams cad kyi nad kyaṅ yaṅ dag pa ma yin źiṅ yod pa ma yin no źes brtag par bya ste |  de de ltar rtog pa na phan yon du lta bar mi lhuṅ źiṅ sems can rnams la sñiṅ rje chen po skye ste |  glo bur gyi ñon moṅs pa spaṅ ba’i phyir mṅon par brtson pa’i sñiṅ rje chen po sems can rnams la skye ba ni ma gtogs so ||  de ci’i phyir źe na |  phan yon du lta bar ltuṅ ba’i sñiṅ rje chen pos ni skye ba rnams su byaṅ chub sems dpa’ skyo bar ’gyur ro ||  phan yon du lta ba’i kun nas ldaṅ ba daṅ bral ba’i sñiṅ rje chen pos ni byaṅ chub sems dpa’ skye ba rnams su skyo bar mi ’gyur ro ||  lta ba kun nas ldaṅ ba kun tu ldaṅ źiṅ mi skye ste |  de sems kun nas ldaṅ ba med par skye bas de grol bźin du skye |  de grol bźin du ’byuṅ ṅo || grol bźin du skye źiṅ grol bźin du ’byuṅ bas sems can bciṅs pa rnams bciṅs pa las grol ba’i chos ston par nus śiṅ mthu yod do |  ’di lta ste | bcom ldan ’das kyis bdag ñid bciṅs pas pha rol bciṅs pa las dgrol ba de ni gnas med de |  bdag grol bas pha rol bciṅs ba las grol ba de ni gnas yod do źes gsuṅs te |  de bas na byaṅ chub sems dpa’ grol bar bya yi | bciṅs bar ni mi bya’o | 
"The sick bodhisattva should tell himself:  ’Just as my sickness is unreal and nonexistent,  so the sicknesses of all living beings are unreal and nonexistent.’  Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion.  The great compassion that strives to eliminate the accidental passions does not conceive of any life in living beings.  Why?  Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations.  But the great compassion which is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations.  He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement.  Hence, even his reincarnation is like a liberation.  Being reincarnated as if being liberated, he has the power and ability to teach the Dharma which liberates living beings from their bondage.  As the Lord declares: ’It is not possible for one who is himself bound to deliver others from their bondage.  But one who is himself liberated is able to liberate others from their bondage.’  Therefore, the bodhisattva should participate in liberation and should not participate in bondage. 
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