大寶積經

XXIV. THE TWENTY-FOURTH ASSEMBLY: UPALI

Thus have I heard. At one time, the Buddha was dwelling in the kingdom of Shravasti, in Anathapindika’s Park in the Jeta Grove, together with an assembly of one thousand two hundred and fifty great bhikshus and five hundred thousand great bodhisattvas.

At that time, the Blessed One, like a king of mighty elephants, surveyed the assembly and said to the great bodhisattvas: “Good men! Who among you can, in the final age, safeguard and uphold the true Dharma, embrace the Dharma of unsurpassed bodhi accumulated by the Tathagata throughout hundreds of thousands of myriads of kotis of nayutas of asamkhyeya kalpas, abide in the secret treasury, and employ various skillful means to bring sentient beings to maturity?”

Thereupon, Maitreya Bodhisattva rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms reverently, and said: “Blessed One! I am able to safeguard and uphold the Tathagata’s Dharma of unsurpassed bodhi, accumulated throughout hundreds of thousands of myriads of kotis of nayutas of asamkhyeya kalpas.”

Lion Wisdom Bodhisattva also paid homage and said: “Blessed One! I am able to abide in the secret treasury and employ various skillful means to bring sentient beings to maturity.”

Inexhaustible Bodhisattva said: “Blessed One! By means of vast vows, I am able to liberate the endless realms of sentient beings.”

Bhadra Bodhisattva said: “Blessed One! I am able to ensure that all sentient beings who hear my name are brought to maturity, so that none does so in vain.”

Wondrous Virtue Bodhisattva said: “Blessed One! I am able to ensure that all sentient beings’ pure aspirations are completely fulfilled.”

Fearless Bodhisattva said: “Blessed One! I am able to embrace the sentient beings of boundless worlds and benefit them.”

Vajra Bodhisattva said: “Blessed One! I am able to free sentient beings from the bonds of afflictions.”

Wisdom Banner Bodhisattva said: “Blessed One! I am able to dispel the darkness of ignorance that obscures sentient beings.”

Dharma Banner Bodhisattva said: “Blessed One! I am able constantly to bestow the gift of Dharma and liberate sentient beings.”

Sun Banner Bodhisattva said: “Blessed One! I am able to bring sentient beings to maturity through peace and happiness.”

Moon Banner Bodhisattva said: “Blessed One! I am able to bring sentient beings to maturity through various merits.”

Avalokiteshvara Bodhisattva said: “Blessed One! I am able to rescue sentient beings from the evil destinies.”

Mahasthamaprapta Bodhisattva said: “Blessed One! I am able to deliver those sentient beings in the evil destinies who have not yet been delivered.”

Samantabhadra Bodhisattva said: “Blessed One! I am able to cause sentient beings to remember and know the sufferings they underwent in the past, whereupon they will attain liberation.”

Skillful Reckoning Bodhisattva said: “Blessed One! I am able to tame all sentient beings who are difficult to tame.”

Wondrous Mind Bodhisattva said: “Blessed One! I am able to deliver those who delight in the Dharma of the Lesser Vehicle and bring them to maturity.”

Skillful Concord Bodhisattva said: “Blessed One! I am able to bring inferior sentient beings of little wisdom to maturity.”

Accumulated Light Bodhisattva said: “Blessed One! I am able to rescue those who have fallen into the animal realm and enable them to attain liberation.”

Inconceivable Bodhisattva said: “Blessed One! I am able compassionately to bring hungry ghosts to maturity and enable them to attain liberation.”

Great Awesome Power Bodhisattva said: “Blessed One! I am able to close the gates of the evil destinies for sentient beings.”

Free from Disputation Bodhisattva said: “Blessed One! I am able to show sentient beings the path to liberation.”

Moonlight Bodhisattva said: “Blessed One! I am able to bestow ultimate peace and happiness upon sentient beings.”

Sunlight Bodhisattva said: “Blessed One! I am able to bring to maturity those sentient beings who have not yet matured.”

Stainless Bodhisattva said: “Blessed One! I am able to ensure that every aspiration of sentient beings is perfectly fulfilled.”

Dispeller of Doubt Bodhisattva said: “Blessed One! I am able to liberate all inferior sentient beings.”

Fearless Bodhisattva said: “Blessed One! I am able to embrace sentient beings and benefit them through praise.”

Supreme Wisdom Bodhisattva said: “Blessed One! I am able to accord with the resolute understanding of sentient beings and bring them all to maturity.”

Radiance Bodhisattva said: “Blessed One! I am able constantly to aid sentient beings through right diligence.”

Immeasurable Bodhisattva said: “Blessed One! I am able to show sentient beings the path of the unconditioned within all dharmas.”

Intrepid Bodhisattva said: “Blessed One! I am able to manifest in accordance with the various aspirations of sentient beings.”

Supreme Treasure Bodhisattva said: “Blessed One! I am able to reveal to sentient beings a treasury of wondrous jewels.”

Wondrous Wisdom Bodhisattva said: “Blessed One! I am able to cause all sentient beings who see me to rejoice and to be brought to maturity.”

Treasury of Jewels Bodhisattva said: “Blessed One! I am able to liberate sentient beings and free them from all obstructions.”

Treasure Worthy Bodhisattva said: “Blessed One! I am able to cause sentient beings to know their own past lives and thereby be brought to maturity.”

Jeweled Hand Bodhisattva said: “Blessed One! I am able to give various precious jewels to sentient beings and cause them all to dwell in peace and happiness.”

Supreme Mind Bodhisattva said: “Blessed One! I am able to free sentient beings forever from poverty.”

Joyful to Behold Bodhisattva said: “Blessed One! I am able to give sentient beings everything in which they delight.”

Vajra Bodhisattva said: “Blessed One! I am able to reveal the right path to sentient beings.”

Auspicious Marks Bodhisattva said: “Blessed One! I am able to gladden the hearts of sentient beings and enable them to attain liberation.”

Transcendent Dharma Bodhisattva said: “Blessed One! I am able to cleanse all defilements and expound the true Dharma.”

Stainless Bodhisattva said: “Blessed One! I am able lovingly to protect sentient beings and bring them all to maturity.”

Manifestation of Dharma Bodhisattva said: “Blessed One! I am able constantly to liberate sentient beings by means of the true Dharma.”

Empty Quiescence Bodhisattva said: “Blessed One! I am able to cause sentient beings to eradicate the poison of afflictions.”

Victorious Moon Bodhisattva said: “Blessed One! I am able to show sentient beings the abode of the true Dharma.”

Lion Mind Bodhisattva said: “Blessed One! I am able constantly to benefit sentient beings through the gift of Dharma.”

Youthful Light Bodhisattva said: “Blessed One! I am able to rescue sentient beings from lowly states.”

Awakened Auspiciousness Bodhisattva said: “Blessed One! I am able to reveal the right path and close the gates of the evil destinies.”

Golden Light Bodhisattva said: “Blessed One! I am able to manifest bodily forms in order to bring sentient beings to maturity.”

Auspicious Bodhisattva said: “Blessed One! I am able constantly to benefit sentient beings.”

World-Sustaining Bodhisattva said: “Blessed One! I am able to close the gates of the hells for sentient beings.”

Ambrosia Bodhisattva said: “Blessed One! I am able to enable sentient beings to transcend birth and death.”

Net of Light Bodhisattva said: “Blessed One! In the final age to come, I am able to manifest light for sentient beings and eradicate their afflictions.”

Venerable Shariputra, hearing the bodhisattvas courageously make such vast vows to bring sentient beings to maturity, praised this as unprecedented and addressed the Buddha, saying: “Rare indeed is the Blessed One!

“These great bodhisattvas are inconceivable. They possess great compassion, skillful means, courage, and diligence with which they adorn themselves.

“No sentient being can fathom them, no one can obstruct them, and nothing can obscure their radiance.

“Blessed One! I must praise the unprecedented conduct of the great bodhisattvas. When asked for any possession, whether internal or external, their minds are not fearful or weak. One should know that such persons are bodhisattvas abiding in inconceivable liberation.”

The Buddha said: “Shariputra! It is exactly as you have said. The wisdom, skillful means, and domains of samadhi of those great bodhisattvas cannot be known by any shravaka or pratyekabuddha.

“Shariputra! Those great bodhisattvas are able to manifest the Buddha’s miraculous transformations, completely fulfilling whatever all sentient beings seek, while their minds remain unmoved amid all dharmas.

“If there are sentient beings who delight in being proud and heedless householders, then, in order to bring them to maturity, a great bodhisattva manifests as a majestic and virtuous great householder to teach them the Dharma and guide them.

“If there are sentient beings who rely upon their great power and become arrogant, then, in order to subdue them, a great bodhisattva manifests as the immensely powerful Narayana to guide them.

“If there are sentient beings intent upon seeking nirvana, then, in order to liberate them, a bodhisattva manifests as a shravaka and guides them.

“If there are sentient beings who delight in contemplating dependent origination, then, in order to liberate them, a bodhisattva manifests as a pratyekabuddha and guides them.

“If there are sentient beings intent upon seeking bodhi, then, in order to liberate them, a bodhisattva manifests in the body of a Buddha and causes them to enter the Buddha’s wisdom.

“Thus, Shariputra, those bodhisattvas employ skillful means to bring sentient beings to maturity and cause them all to abide in the Buddhadharma. Why is this? Because only the Tathagata’s wisdom and liberation constitute ultimate nirvana; there is no other vehicle through which liberation may be attained.

For this reason, he is called the Tathagata. Because he truly awakens to and comprehends suchness as it really is, he is called the Tathagata. Because he clearly knows the many different aspirations of sentient beings and is able to manifest accordingly, he is called the Tathagata.

Because he perfects all roots of wholesome dharmas and eradicates all roots of unwholesome dharmas, he is called the Tathagata. Because he is able to reveal the path of liberation to sentient beings, he is called the Tathagata.

“Because he is able to cause sentient beings to abide in the right path and to depart far from wrong paths, he is called the Tathagata. Because he expounds the meaning of the true emptiness of all dharmas, he is called the Tathagata.

“Shariputra! Having thus understood the various aspirations of sentient beings, a bodhisattva teaches them the Dharma according to what is appropriate so that they may attain liberation. He reveals wholesome wisdom to ordinary fools and, without disturbing the Dharma-realm, is able to manifest various adornments, causing sentient beings gradually to reach the further shore of nirvana.

“Furthermore, Shariputra! A lay bodhisattva, abiding in a compassionate mind and refraining from harm, should practice two kinds of giving: first, the gift of Dharma; second, the gift of material wealth. A renunciant bodhisattva should practice four kinds of giving: first, the gift of writing brushes; second, the gift of ink; third, the gift of scripture texts; and fourth, the gift of teaching the Dharma. A bodhisattva who has attained patience regarding the non-arising of dharmas should abide in three kinds of giving: first, giving away a royal throne; second, giving away spouse and children; and third, giving away one’s own head, hands, and feet. Such giving is called great giving and supremely wondrous giving.”

Venerable Shariputra asked: “Blessed One! Are those bodhisattvas not fearful of greed, anger, and delusion?”

The Buddha said: “Shariputra! All bodhisattvas have two kinds of violations of the precepts: first, violations associated with anger; second, violations associated with delusion. These are called great breaches of the precepts.

Violations associated with greed are subtle faults that are difficult to relinquish. Violations associated with anger are gross and grave faults that are easy to relinquish. Violations associated with delusion are extremely grave faults that are even more difficult to relinquish.

Why is this? Because the fetter of greed can become the seed of the various realms, causing birth and death to continue entangled without interruption; for this reason, it is subtle and difficult to eradicate. One who transgresses because of anger falls into the lower realms, but this can be quickly remedied.

One who transgresses because of delusion falls into the eight great hells and finds escape difficult.

“Shariputra! If a bodhisattva commits a parajika offense, he should appear before ten pure bhikshus and, with a straightforward mind, repent earnestly. If he commits a sanghavasesha offense, he should appear before five bhikshus and repent earnestly. If his mind becomes defiled by a woman, leading him to touch her, or if mutual gazing gives rise to amorous attachment, he should appear before one or two pure bhikshus and repent earnestly.

“Shariputra! If a bodhisattva commits any of the five heinous offenses, a parajika offense, a sanghavasesha offense, an offense against a stupa, an offense against the Sangha, or any other offense, he should repent earnestly before the Thirty-Five Buddhas. He should declare:

“I, named …, take refuge in the Buddha, take refuge in the Dharma, and take refuge in the Sangha.

“Namo Shakyamuni Buddha.

“Namo Vajra-Indestructible Buddha.

“Namo Jewel-Light Buddha.

“Namo Dragon-Venerable-King Buddha.

“Namo Diligent-Army Buddha.

“Namo Joyful-Diligence Buddha.

“Namo Jewel-Fire Buddha.

“Namo Jewel-Moonlight Buddha.

“Namo Manifest-Freedom-from-Delusion Buddha.

“Namo Jewel-Moon Buddha.

“Namo Stainless Buddha.

“Namo Free-from-Defilement Buddha.

“Namo Courageous-Giving Buddha.

“Namo Purity Buddha.

“Namo Pure-Giving Buddha.

“Namo Saluna Buddha.

“Namo Water-Deva Buddha.

“Namo Steadfast-Virtue Buddha.

“Namo Sandalwood-Merit Buddha.

“Namo Infinite-Radiant-Light Buddha.

“Namo Radiant-Virtue Buddha.

“Namo Sorrowless-Virtue Buddha.

“Namo Narayana Buddha.

“Namo Flower-of-Merit Buddha.

“Namo Lotus-Light-Playful-Miraculous-Powers Buddha.

“Namo Wealth-of-Merit Buddha.

“Namo Mindful-Virtue Buddha.

“Namo Virtue-of-Excellent-Renown Buddha.

“Namo King-of-the-Crimson-Blazing-Imperial-Banner Buddha.

“Namo Merit-of-Excellent-Walking Buddha.

“Namo Victorious-in-Battle Buddha.

“Namo Excellent-Walking Buddha.

“Namo Merit-Adorning-the-Encompassing-Realm Buddha.

“Namo Jewel-Flower-Walking Buddha.

“Namo Jewel-Lotus-Well-Abiding-Sala-Tree-King Buddha.

“May all such rare Buddhas, Blessed Ones, of all worlds, who constantly abide in the world, compassionately remember me. Whether in this life or in former lives, throughout beginningless birth and death until now, whatever offenses I have committed—whether I committed them myself, caused others to commit them, or rejoiced upon seeing them committed; whether I myself took property belonging to stupas, property belonging to the Sangha, or property belonging to the Sangha of the four directions, caused others to take it, or rejoiced upon seeing it taken;

whether I myself committed any of the five offenses of immediate retribution, caused others to commit them, or rejoiced upon seeing them committed—all offenses I have committed, whether concealed or not, that would cause me to fall into the hells, the realm of hungry ghosts, the animal realm, other lower realms, border regions, lowly states, or among those holding wrong views: all such offenses as I have committed, however many there may be, I now repent entirely.

“May the Blessed Ones now bear witness to me and be mindful of me. Before the Buddhas, the Blessed Ones, I further declare: Whether in this life or in other lives, whatever acts of giving I have performed, whatever pure precepts I have observed, even to the extent of giving a single morsel of food to a hungry animal; whatever roots of goodness I have from cultivating purity; whatever roots of goodness I have from bringing sentient beings to maturity; whatever roots of goodness I have from cultivating bodhi; and whatever roots of goodness I have from unsurpassed wisdom—I gather, reckon, and measure them all together and dedicate them entirely to unsurpassed bodhi, just as the Blessed Ones of the past and future and the Buddhas of the present have made such dedications.

“All offenses I repent;

“In all merits I rejoice;

“And through the virtues of the Buddhas,

“May I attain unsurpassed wisdom.

“To the Buddhas of past, future, and present,

“Supreme among sentient beings,

“Oceans of immeasurable merit,

“I now take refuge and bow in homage.”

– O Sariputra! A bodhisattva should visualize those thirty-five Buddhas as the foremost, and should also bow in homage to all Tathagatas. In this way, the bodhisattva should perform the Dharma of pure repentance. If a bodhisattva can eliminate those karmic obstructions, the Buddhas will immediately manifest their bodies for the bodhisattva to behold. In order to liberate all sentient beings, they manifest such various forms, yet they do not move from the Dharma-realm. In accordance with the various aspirations of all sentient beings, they bring them all to fulfillment and enable them all to attain liberation.

– Furthermore, O Sariputra! If a bodhisattva enters the samadhi of great compassion, the bodhisattva can manifest the realms of hell beings, animals, and hungry ghosts in order to bring sentient beings to maturity.

If a bodhisattva enters the samadhi of great adornment, the bodhisattva can manifest the body of an elder householder in order to bring sentient beings to maturity.

If a bodhisattva enters the supreme samadhi, the bodhisattva can manifest the body of a Wheel-Turning King in order to bring sentient beings to maturity.

If a bodhisattva enters the samadhi of blazing majestic radiance, the bodhisattva can manifest the wondrous physical forms of Sakra and Brahma Kings in order to bring sentient beings to maturity.

If a bodhisattva enters the samadhi of single direction, the bodhisattva can manifest the body of a sravaka in order to bring sentient beings to maturity.

If a bodhisattva enters the pure samadhi, the bodhisattva can manifest the body of a pratyekabuddha in order to bring sentient beings to maturity.

If a bodhisattva enters the tranquil samadhi, the bodhisattva can manifest the physical bodies of the Buddhas in order to bring sentient beings to maturity.

When a bodhisattva thus enters the samadhi of mastery over all dharmas, the bodhisattva manifests various physical bodies according to the bodhisattva's own aspirations in order to bring sentient beings to maturity, yet does not move from the Dharma-realm.

Why is this so? Because a bodhisattva accords with sentient beings and manifests in many different ways to bring them to maturity, yet the bodhisattva neither perceives the characteristic of a physical body nor the characteristic of sentient beings, because there is nothing to be attained.

– O Sariputra! What do you think? When the great lion king roars, can those little jackals do likewise?

– Blessed One, they cannot.

– O Sariputra! Can a donkey bear the heavy load carried by a great fragrant elephant?

– Blessed One, it cannot.

– O Sariputra! Can a lowly and impoverished person possess the majestic power and mastery of Sakra and the Brahma Kings?

– Blessed One, such a person cannot.

– O Sariputra! When the mighty king of the garudas soars in flight, can those small birds fly in the same way?

– Blessed One, they cannot fly in the same way.

– O Sariputra! The same is true of those bodhisattvas, who possess the valiant power of roots of goodness, rely upon the wisdom of liberation, put an end to the defilements of wrongdoing, become free from sorrow and remorse, behold the Buddhas, and attain the samadhis.

Such karmic obstructions cannot be eliminated by ordinary beings, sravakas, or pratyekabuddhas.

If bodhisattvas are able to recite the names of those Buddhas and constantly practice the three foregoing dharmas by day and night, they will put an end to wrongdoing, become free from sorrow and remorse, behold the Buddhas, and realize the samadhis."

At that time, the Venerable Upali arose from meditation, went to the Buddha, bowed at the Buddha's feet, circumambulated him three times to the right, stood to one side, and addressed the Buddha: "Blessed One! While sitting alone in a secluded place, I reflected that, concerning the pure training in morality and the pratimoksha, the Blessed One taught the followers of the three vehicles—the sravakas, pratyekabuddhas, and bodhisattvas—that they should rather lose their lives than abandon the precepts.

Blessed One! Whether while the Buddha is present in the world or after the Buddha has entered parinirvana, what is called the pratimoksha of sravakas and pratyekabuddhas, and what is called the pratimoksha of the Bodhisattva Vehicle?

Blessed One! The Buddha has declared me foremost among those who uphold the Vinaya. How should I understand the meaning of skillfulness in the Vinaya? Only after hearing the teaching from the Buddha, receiving and retaining it, and attaining fearlessness will I be able to expound it extensively to others. Now the bodhisattvas have assembled, and the Sangha of bhiksus has also gathered. May the Tathagata extensively explain the definitive Vinaya and dispel all doubt and remorse."

The Buddha said: "O Upali! You should now understand that followers of the Sravaka Vehicle and bodhisattvas differ in the aspirations they generate and the practices they cultivate in their training in pure morality.

– O Upali! There is conduct that constitutes the pure observance of the precepts in the Sravaka Vehicle but is called a violation of the precepts in the Bodhisattva Vehicle. There is also conduct that constitutes the pure observance of the precepts in the Bodhisattva Vehicle but is called a violation of the precepts in the Sravaka Vehicle.

What constitutes the pure observance of the precepts by a follower of the Sravaka Vehicle but is called a violation of the precepts in the Bodhisattva Vehicle?

– O Upali! A follower of the Sravaka Vehicle should not give rise to even a single thought of undergoing a subsequent existence. This is called a sravaka's pure observance of the precepts, but for a bodhisattva it is called a grave violation of the precepts.

What constitutes the pure observance of the precepts by a follower of the Bodhisattva Vehicle but is called a violation of the precepts in the Sravaka Vehicle?

– O Upali! A great bodhisattva who practices the Mahayana can endure taking birth throughout immeasurable asamkhya kalpas without ever becoming weary of suffering. This is called a bodhisattva's pure observance of the precepts, but in the Sravaka Vehicle it is called a grave violation of the precepts.

For this reason, the Tathagata teaches the followers of the Bodhisattva Vehicle the precepts of inexhaustible safeguarding, while teaching the followers of the Sravaka Vehicle the precepts of finite safeguarding. The Tathagata teaches the followers of the Bodhisattva Vehicle the precepts of permission and prohibition. The Tathagata teaches the followers of the Bodhisattva Vehicle the precepts of the profound mind, while teaching the followers of the Sravaka Vehicle the sequential precepts.

What does it mean that bodhisattvas observe the precepts of inexhaustible safeguarding, while sravakas observe the precepts of finite safeguarding? Although followers of the Bodhisattva Vehicle observe the pure precepts, they should accommodate sentient beings, whereas followers of the Sravaka Vehicle should not accommodate them. Therefore, bodhisattvas observe the precepts of inexhaustible safeguarding, while sravakas observe the precepts of finite safeguarding.

What does it mean that followers of the Bodhisattva Vehicle observe precepts that allow both permission and prohibition, while followers of the Sravaka Vehicle observe prohibitive precepts? If bodhisattvas who have made vows to practice within the Mahayana commit a transgression in the morning but by noon have not abandoned the aspiration for all-knowing wisdom, their body of precepts is not impaired. If they commit a transgression at noon but by evening have not abandoned the aspiration for all-knowing wisdom, their body of precepts is not impaired.

If they commit a transgression in the evening but by nightfall have not abandoned the aspiration for all-knowing wisdom, their body of precepts is not impaired. If they commit a transgression at nightfall but by midnight have not abandoned the aspiration for all-knowing wisdom, their body of precepts is not impaired. If they commit a transgression at midnight but by the end of the night have not abandoned the aspiration for all-knowing wisdom, their body of precepts is not impaired.

If they commit a transgression at the end of the night but by morning have not abandoned the aspiration for all-knowing wisdom, their body of precepts is not impaired. Therefore, followers of the Bodhisattva Vehicle observe precepts that allow both permission and prohibition. Even if they commit a transgression, they should not become heedless, mistakenly give rise to sorrow and remorse, torment themselves, or disturb their own minds.

If followers of the Sravaka Vehicle commit a transgression, they impair the pure precepts of the sravakas. Why is this so? Because followers of the Sravaka Vehicle observe the precepts and eliminate afflictions as urgently as if extinguishing a fire on their heads; all their aspirations are directed solely toward seeking nirvana.

Therefore, followers of the Sravaka Vehicle are said to observe exclusively prohibitive precepts.

– Furthermore, O Upali! What does it mean that bodhisattvas observe the precepts of profound penetration, while followers of the Sravaka Vehicle observe the sequential precepts?

Throughout kalpas as numerous as the sands of the Ganges, followers of the Bodhisattva Vehicle may experience the pleasures of the five desires, freely enjoying and sporting in them, without ever abandoning the mind of bodhi. Such bodhisattvas are not said to have lost the precepts. Why is this so?

Because bodhisattvas skillfully guard and firmly abide in the mind of bodhi. Even in dreams, none of the fetters can cause them suffering or harm, and all their afflictions will gradually be exhausted; it is not necessary that the fetters be exhausted within a single lifetime. Followers of the Sravaka Vehicle mature their roots of goodness as urgently as if extinguishing a fire on their heads, and they do not wish to undergo another birth even for a single thought-moment.

Therefore, followers of the Mahayana observe the precepts of profound penetration, which are said to allow both permission and prohibition and are called inexhaustible safeguarding. Followers of the Sravaka Vehicle observe the sequential precepts, which are said to be exclusively prohibitive and are called finite safeguarding.

“Upali, those who seek the Great Vehicle and unsurpassed bodhi are exceedingly rare, for only those fully endowed with great adornments can accomplish it. Therefore, although great bodhisattvas pass through birth and death for immeasurable asamkhya kalpas, they never give rise to weariness or the wish to abandon it. For this reason, having observed those of the Great Vehicle, the Tathagata should not teach them solely the Dharma of revulsion and renunciation, nor solely the Dharma of swiftly realizing nirvana.

Rather, he should teach the undefiled, subtle, profound Dharma that accords with loving-kindness and joy; the Dharma free from bondage and attachment, far removed from sorrow and regret; and the Dharma-nature that is empty, unobstructed, and unhindered. Having heard it, bodhisattvas will not become weary of birth and death but will resolve to perfect unsurpassed bodhi.”

Venerable Upali addressed the Buddha: “Blessed One, suppose a bodhisattva violates the precepts while associated with a mind of greed, another violates the precepts while associated with a mind of anger, and another violates the precepts while associated with a mind of delusion. Of these three kinds of transgression, which is the gravest?”

The Buddha said: “Upali, if a bodhisattva cultivating the Great Vehicle were to violate the precepts while associated with a mind of greed throughout kalpas as numerous as the sands of the Ganges, that offense would still be light. But if he violates the precepts in even a single thought of anger, his offense is extremely grave. Why? Because violating the precepts through greed may still gather in and embrace sentient beings, whereas violating the precepts through anger casts sentient beings aside.

“Upali, a bodhisattva should not fear any fetter that enables him to gather in and embrace sentient beings.

“Upali, as the Buddha has said, sensual desire is difficult to abandon because its fault is subtle; anger is easy to abandon because its fault is coarse and grave; delusion is difficult to abandon and leave behind, and its fault is even coarser and graver.

“Upali, among the afflictions, if a transgression is subtle and difficult to relinquish, bodhisattvas should patiently endure it. If a transgression is great and grave yet easy to relinquish, a bodhisattva should not tolerate that affliction even in a dream. For this reason, when a follower of the Great Vehicle violates the precepts because of greed, the Buddha says that person is not called a transgressor. But a violation caused by anger is a major breach of the precepts, a great offense, a great downfall, and an immense obstruction to the Buddha-Dharma.

“Upali, if bodhisattvas lack skillful means in the Vinaya, they will fear violating the precepts through greed but will not fear violating them through anger. If bodhisattvas possess skillful means in the Vinaya, they will not fear a transgression caused by greed, but will greatly fear a transgression caused by anger.”

At that time, Bodhisattva Manjushri addressed the Buddha: “Blessed One, since all dharmas are ultimately Vinaya, what is there to be disciplined?”

The Buddha said: “Manjushri, if ordinary beings clearly understood that all dharmas are ultimately Vinaya, the Tathagata would never speak of discipline. Because they do not understand, the Tathagata progressively teaches them the various Vinaya teachings so that they may clearly understand that all dharmas are ultimately Vinaya.”

Venerable Upali addressed the Buddha: “Blessed One, the Tathagata has taught this definitive Vinaya, but Manjushri has not yet spoken about this Dharma. Excellent indeed! May the Tathagata instruct Manjushri to teach us a little about it.”

The Buddha told Bodhisattva Manjushri: “Manjushri, you should now explain the skillful meaning of ultimate Vinaya. Upali wishes to hear it.”

Bodhisattva Manjushri said to Venerable Upali: “Because all dharmas are ultimately quiescent and extinguished, this is called ultimate Vinaya. Because all dharmas are without self and are therefore free from defiled attachment, this is called the Vinaya of non-regret. Because the intrinsic nature of all dharmas is pure and free from inversion, this is called the supreme Vinaya.

Because all dharmas accord with the true limit and are free from all views and attachments, this is called the pure Vinaya. Because all dharmas neither come nor go and are free from discrimination, this is called the inconceivable Vinaya. Because all dharmas neither abide nor attach and perish thought after thought, this is called the Vinaya that purifies all paths.

Because all dharmas abide at the limit of empty space and are free from all characteristics, this is called the Vinaya of intrinsic detachment. Because all dharmas have no past, future, or present and are unobtainable, this is called the Vinaya of the equality of the three times. Because all dharmas cannot be established and the mind is equal, this is called the Vinaya that forever severs doubt and delusion.

“Venerable Upali, this is called the ultimate Vinaya of the dharma-dhatu. Relying upon it, all Buddhas attain the Way.

“Good man, those who fail to contemplate this Dharma skillfully are far removed from the Tathagata’s pure precepts.”

Venerable Upali addressed the Buddha: “Blessed One, Bodhisattva Manjushri has taught the inconceivable meaning of all dharmas.”

The Buddha declared: “Upali, the Dharma taught by Manjushri is based upon the meaning of inconceivable and unobstructed liberation. Therefore, whenever the Dharma is taught apart from the characteristics of mind, it is called liberation of mind. This enables those possessed of overweening pride to become free from overweening pride.”

Venerable Upali addressed the Buddha: “Blessed One, who are those possessed of overweening pride in the Shravaka Vehicle and the Bodhisattva Vehicle?”

The Buddha said: “Upali, if a bhikshu thinks, ‘I have eliminated sensual desire,’ this is called overweening pride. To think, ‘I have eliminated anger and eliminated delusion,’ is called overweening pride. To think that the dharma of sensual desire is different from the Dharma of the Buddhas is called overweening pride.

To think that the dharma of anger is different from the Dharma of the Buddhas is called overweening pride. To think that the dharma of delusion is different from the Dharma of the Buddhas is called overweening pride. To claim there is something attained is overweening pride.

To claim there is something realized is overweening pride. To claim there is liberation is overweening pride. To perceive all dharmas as empty is overweening pride.

To perceive signlessness is overweening pride. To perceive wishlessness is overweening pride. To perceive non-arising is overweening pride.

To perceive non-action is overweening pride. To perceive the existence of dharmas is overweening pride. To perceive dharmas as impermanent is overweening pride.

To say, ‘Since all dharmas are empty, what need is there to cultivate?’ is overweening pride. Such a person is called one possessed of overweening pride in the Shravaka Vehicle.

“If bodhisattvas think, ‘I should generate the resolve to seek all-knowing wisdom,’ that is overweening pride. To think, ‘I should cultivate the six paramitas,’ is overweening pride. To say, ‘Liberation is attained solely by relying upon the prajnaparamita, and there is no other Dharma by which one can escape,’ is overweening pride.

To say, ‘This Dharma is extremely profound; this Dharma is not extremely profound,’ is overweening pride. To say, ‘This Dharma is pure; this Dharma is not pure,’ is overweening pride. To say, ‘This is the Dharma of the Buddhas; this is the Dharma of the pratyekabuddhas; this is the Dharma of the shravakas,’ is overweening pride.

To say, ‘This Dharma should be practiced; this Dharma should not be practiced,’ is overweening pride. To say, ‘This is profound Dharma; this is not profound Dharma,’ is overweening pride. To say, ‘This is a near Dharma; this is not a near Dharma,’ is overweening pride.

To say, ‘This is the right path; this is a wrong path,’ is overweening pride. To wonder, ‘Will I swiftly attain unsurpassed bodhi, or will I not swiftly attain it?’ is overweening pride. To say, ‘No one can know all inconceivable dharmas, but I can clearly understand them,’ is overweening pride.

Even to anxiously ponder inconceivable unsurpassed bodhi is great attachment. Such a person is called one possessed of overweening pride in the Bodhisattva Vehicle.”

Venerable Upali addressed the Buddha: “Blessed One, how does a bhikshu become free from overweening pride?”

The Buddha said: “Upali, if one has no attachment whatsoever regarding the inconceivability of all dharmas, this is called ultimately being without overweening pride.”

Wishing to restate this meaning, the Blessed One spoke these verses:

“All conceptual proliferation arises from the mind;

One should not discriminate between Dharma and non-Dharma.

One who thus perceives the inconceivability of dharmas

Will always dwell happily in the world.

Deluded ordinary beings follow the turning mind

And wander among the realms for many kalpas.

If one knows that the Dharma-nature is wholly without nature,

This is called the true inconceivability.

If there is a bhikshu who recollects the Buddhas

It is neither right thought nor right mindfulness

To give rise to false discriminations concerning the Buddha;

Yet such discrimination is not real.

If one deliberates upon the emptiness of dharmas,

Such an ordinary person abides in a wrong path,

Using only words to speak of emptiness;

Yet neither words nor emptiness can be apprehended.

If one contemplates the quiescence of dharmas,

This mind does not exist and is originally unborn.

Mental activity, initial thought, and sustained examination are all conceptual play;

Freedom from thought is called seeing all dharmas.

All dharmas are devoid of thought and recollection;

Both mind and thought are altogether empty.

If one delights in contemplating emptiness,

One should not give rise to thought within thoughtlessness.

Dharmas are like grass and trees, without awareness;

Apart from the mind, they cannot be apprehended.

The intrinsic nature of sentient beings has no existence;

All dharmas are likewise.

Just as the eye sees by means of light,

But cannot see in the darkness of night,

If the eye itself were able to see forms,

Why would it have to await conditions before seeing?

The eye always depends upon various kinds of light

To see the many colors, such as blue and red.

Thus know that the nature of seeing depends upon conditions;

Therefore, know that the eye itself cannot see.

Even when pleasing sounds are heard,

Once heard, they immediately vanish and cannot be used.

If one seeks where they have gone, it cannot be found;

The appearance of sound arises through discrimination.

All dharmas are merely words and sounds,

Within which written characters are provisionally established.

In those sounds there is neither Dharma nor non-Dharma;

Fools, not knowing this, falsely cling to them.

The Buddha therefore praises generosity to the world,

Yet generosity itself cannot be apprehended.

He expounds within that wherein nothing can be spoken;

Therefore, the Buddhadharma is inconceivable.

The Buddha constantly praises the observance of pure precepts,

Yet there are neither sentient beings nor persons who violate the precepts.

The nature of violating the precepts is like empty space;

The purity of observing the precepts is likewise.

The Buddha teaches that patience is supreme;

Neither seeing nor arising is the nature of patience.

In truth, there is not the slightest dharma at which anger could arise;

Therefore, this is called supreme patience.

The Buddha teaches constant diligence by day and night;

To remain ever awake, whether waking or sleeping, is unsurpassed.

Though one practices diligently through many kalpas,

There is neither increase nor decrease in what is done.

Meditation, liberation, and samadhi

Reveal to the world the gateway of suchness.

The Dharma-nature has originally never moved;

Meditative concentrations are provisionally taught in accordance with beings.

To observe and clearly know is called wisdom;

One who clearly knows all dharmas is called wise.

The intrinsic nature of dharmas has no existence,

Nor is there anyone who observes and clearly knows them.

The Buddha constantly praises the practice of austerities

And delight in the dhuta practices of quiescence.

One who knows that all dharmas cannot be apprehended

Is called a pure and contented person.

The Buddha speaks of all the sufferings of the hells

And the dreadful fall into evil realms after death.

Countless sentient beings thereby give rise to revulsion,

Yet in truth, no evil realm can be entered or left.

Swords, clubs, spears, lances, and instruments of torment

Are perceived as existing because of discrimination;

Countless sufferings afflict their bodies.

Gardens and groves bloom with all kinds of beautiful flowers,

And jeweled palaces shine upon one another;

Yet there is no one who created them:

They all arise from the discriminations of the deluded mind.

All dharmas are false and deceive the world;

Ordinary people cling to them and give rise to inverted views.

They are like illusory transformations produced by discrimination;

Within them, both grasping and rejecting are altogether empty.

The Buddha teaches the arousal of the aspiration for great bodhi,

Which brings supremely excellent benefit to the world;

Yet in truth, bodhi cannot be apprehended,

Nor is there anyone who arouses the aspiration for bodhi.

The nature of mind is pure and ever luminous,

True, unfeigned, and undefiled by dust.

Ordinary people discriminate and give rise to craving and attachment,

Yet those afflictions have originally never existed.

The intrinsic nature of dharmas is ever quiescent;

How could craving, anger, and delusion exist?

Seeing no place where craving arises or desire is abandoned

Is called truly attaining nirvana.

Clearly knowing that all dharmas are like empty space,

One constantly dwells in the world without fear.

That mind has never given rise to defilement or attachment;

Through this, great bodhi is accomplished.

Throughout countless kalpas, one cultivates all practices

And liberates immeasurable sentient beings.

Yet the intrinsic nature of sentient beings cannot be apprehended;

In truth, there are no sentient beings who can be liberated.

It is like an illusionist in the world

Who conjures boundless thousands of millions of people,

And then destroys those conjured persons;

Within the illusion, there is neither increase nor loss.

All sentient beings are like illusions;

Their furthest limit cannot be found.

If one knows this boundless nature as it is,

Such a person will not grow weary in the world.

Clearly knowing all dharmas in accordance with their true character,

One constantly journeys through samsara, which itself is nirvana.

Though dwelling amid sensual pleasures, one is truly undefiled,

And, to tame sentient beings, teaches freedom from desire.

With great compassion, one benefits all sentient beings,

Yet in truth, there is neither agent nor recipient.

One does not perceive sentient beings, yet benefits them;

Know that this is exceedingly difficult.

It is like extending an empty hand to soothe a child,

Saying that something is there to make the child happy;

When the empty hand is opened and nothing is seen,

The child then cries again.

Thus the Buddhas are inconceivable;

Through skillful means, they tame sentient beings.

Clearly knowing that the Dharma-nature has no existence,

They provisionally establish names to teach the world.

With great loving-kindness and compassion, they exhort them, saying:

“Within my Dharma there is great peace and bliss.

You should leave the household life and abandon affection and attachment;

You will attain the supreme fruits of a sramana.”

Having left the household life, they diligently cultivate,

And, in accordance with their practice, attain nirvana.

Then they contemplate the characteristics of all dharmas as they truly are

And see that, in truth, there are no fruits to be realized.

Only then does a rare and wondrous thought arise:

“How excellent is the Greatly Compassionate Guide,

Who skillfully teaches the Dharma in accord with suchness!

All dharmas are like empty space,

Yet He establishes hundreds of thousands of names, phrases, and meanings.

Sometimes He calls them meditation and liberation;

Sometimes He calls them faculties and powers, or bodhi.

Yet those faculties and powers are originally unborn;

Meditative concentration and bodhi likewise do not exist.

They are formless, shapeless, and cannot be grasped;

They are taught solely through skillful means to instruct sentient beings.”

The Buddha teaches that cultivation leads to realization;

Know that one must abandon all characteristics.

If one says that anything is attained therein,

Then one has not realized the fruit of a sramana.

The intrinsic nature of dharmas has no existence;

Where, then, could realization be spoken of?

To say that realization is attained is itself non-attainment;

Clearly knowing this is called attainment.

The attainment of fruits by sentient beings is called supreme,

Yet the Buddha teaches that sentient beings are originally unborn.

There are not even sentient beings who could attain anything;

How, then, could there be anyone who attains a fruit?

It is like a fertile field without seeds:

No sprouts could ever grow in that field.

Likewise, sentient beings cannot be apprehended;

Where, then, could realization be spoken of?

The nature of all sentient beings is quiescent extinction;

No one can uproot it.

If one can clearly know the Dharma in this way,

That person attains complete extinction without remainder.

Among the countless hundreds of thousands of Buddhas of the past,

Not one was ever able to liberate sentient beings.

If those sentient beings truly existed,

They could ultimately never attain nirvana.

All dharmas are entirely quiescent and extinct;

Never has any dharma arisen.

If one can see all dharmas in this way,

That person has already transcended the three realms.

Therefore, the Buddha’s bodhi is unobstructed;

Ultimately, nothing whatsoever exists therein.

If one can clearly know the Dharma in this way,

The Buddha calls that person forever free from desire.”

When the Blessed One had spoken these verses, two hundred bhiksus of overweening pride exhausted all outflows, and their minds were liberated; sixty thousand bodhisattvas attained patience regarding the non-arising of dharmas.

Venerable Upali addressed the Buddha, saying, “Blessed One! By what name should this sutra be called? How should we receive and uphold it?”

The Buddha replied, “Upali! This sutra is called the Definitive Vinaya; it is also called the Destruction of Discriminating Consciousness. You should uphold it accordingly.”

After the Buddha had spoken this sutra, Venerable Upali and the assembly of bhiksus, Manjusri and the great bodhisattvas, and all the devas, humans, asuras, and others in the world heard the Buddha’s teaching. They all rejoiced greatly, faithfully received it, and respectfully put it into practice.