Toh 68The Noble Mahāyāna Sūtra “Determining the Vinaya: Upāli’s Questions”

Summary

Determining the Vinaya: Upāli’s Questions is a sūtra focused on the relationship between and
integration of the prātimokṣa vows of monastic discipline and the conduct of a
bodhisattva who follows the Mahāyāna tradition. The sūtra’s two main interlocutors, Śāriputra and Upāli, query the Buddha about
the relationship between these two levels of commitments, eliciting a teaching on the different orientations held by the followers
of different Buddhist vehicles and how their different views affect the application of their vows. Determining the Vinaya is a particularly valuable sūtra for its inclusion of a unique form of the confessional
“Three Sections” rite, making it one of the few extant canonical sources to describe it at length.

Acknowledgements

Translated, edited, and introduced by ErdeneBaatar Erdene-Ochir, Jake Nagasawa, and Jaakko Takkinen, members of the UCSB
Buddhist Studies Translation Group. The group wishes to thank José I. Cabezón for his support and guidance.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

Introduction

Determining the Vinaya: Upāli’s Questions (hereafter Determining
the Vinaya) is a sūtra from the Heap of Jewels (Skt. Ratnakūṭa; Tib. dkon brtsegs) section of the Kangyur that explores the relationship between the prātimokṣa vows and the conduct of a bodhisattva. The sūtra can be loosely divided
into two parts: a first section for which the monk Śāriputra is the main interlocutor, and which contains the pledge by
numerous bodhisattvas to work for the benefit of beings, followed by a general discourse by the Buddha on the conduct of a
bodhisattva. In the second section, the titular Upāli poses a series of questions that prompt a more in-depth discourse from
the Buddha on the relationship between monastic codes of conduct and the commitments of a bodhisattva, with a focus on the
views that guide the followers of the śrāvaka, pratyekabuddha, and bodhisattva vehicles.

The sūtra opens in the north Indian city of Śrāvastī, where the Buddha resides among a vast assembly of monks and
bodhisattvas in Prince Jeta’s Grove, Anāthapiṇḍada’s Park. Addressing the bodhisattvas in the assembly, the Buddha asks who
will uphold the Dharma and bring beings to maturity in future times. A number of the bodhisattvas present in the assembly
voice their desire to uphold various aspects of the Dharma or to help beings through specific
powers. At Śāriputra’s prompting, the Buddha next describes the special means that bodhisattvas utilize to bring beings to
spiritual maturity, and how the three poisons—desire, anger, and delusion—are to be understood in the context of bodhisattva
conduct. It is at this point that the Buddha teaches a special method for confessing misdeeds: the “Three Sections” rite,
which will be discussed below. He offers this rite of confession as a potent means for bodhisattvas to purify their faults and
attain samādhi.

Following this, the eponymous Upāli emerges from meditative seclusion and joins the assembly to address questions to
the Buddha about the relationship between the prātimokṣa vows as they are observed by śrāvakas and pratyekabuddhas, and the
conduct of bodhisattvas who follow the Mahāyāna. Upāli is a famous figure in Buddhist literature and is regarded as foremost
among the Buddha’s disciples in upholding the monastic discipline detailed in the Vinaya. Such was Upāli’s mastery of the
Vinaya that he was selected to recite the Vinaya at the first full assembly of the saṅgha after the Buddha’s passing. As a
recurring figure in Pāli literature, Upāli is more generally linked to the rules of monastic conduct of non-Mahāyāna Buddhism;
here, however, Upāli’s questions primarily concern the observation of monastic discipline in the context of a bodhisattva’s
conduct according to the Mahāyāna tradition. Upāli’s close connection to the Vinaya and the code of monastic conduct thus make
him a particularly potent interlocutor in exploring the relationship between these two overlapping but seemingly contradictory
modes of Buddhist conduct.

At Upāli’s prompting, the Buddha clarifies the relationship between these two modes of conduct. He explains that the
training of a śrāvaka and that of a bodhisattva are both aimed at the highest goal, but their respective practices are
essentially different. For bodhisattvas, the training of śrāvakas and pratyekabuddhas is limiting because they do not engage
with other beings, and they seek a quick exit from saṃsāra instead of returning life after life to continue helping beings.
Moreover, the core of the bodhisattva’s training is the mind of awakening (Skt. bodhicitta), an aspiration that guides a bodhisattva’s conduct and that, if violated, can easily be mended by
again turning the mind toward awakening. A follower of the Śrāvakayāna, on the other hand, is bound by vows, especially
serious ones, that once broken cannot be easily repaired. The relationship between these two modes of conduct is further
clarified by a question posed by the bodhisattva Mañjuśrī: If phenomena themselves are already “inherently tamed,” i.e., if
there is nothing inherent in phenomena that causes affliction within beings, then what is the purpose of the rules of monastic
discipline? The Buddha responds by saying that if beings already knew this, then the Tathāgata would not have to continually
explain the rules of monastic discipline; the rules, therefore, are provisional, and meant to help beings gradually understand
that all phenomena are innately disciplined.

As part of its focus on the conduct of a bodhisattva, Determining the Vinaya includes a
version of the “Three Sections” rite, a confessional practice for mending breaches of a bodhisattva’s discipline. This sūtra,
along with the Ugraparipṛcchā Sūtra (Toh 63), serves as one of the
principal canonical sources for the rite, but the rite presented here
(

–

) is distinctive for the set of thirty-five buddhas before
which bodhisattvas are directed to make their confession. That the “Three Sections” became an important practice in Indian
Buddhism is attested by the fact that it is referenced in Śāntideva’s Śikṣāsamuccaya

and was commented on by Nāgārjuna in his Bodhyāpattideśanāvṛtti
. Nāgārjuna mentions details of the occasions and setting
(nidāna) for the Buddha’s teaching the “Three Sections” that, he says, are not found in the
Ratnakūṭa version of the text, suggesting that a separate version may have circulated in India. The
Indian Buddhist master Kṛṣṇa composed a liturgical text (Skt. sādhana), the
Skandhatrisādhana
, that explains a full procedure for the confession ritual.
Kṛṣṇa’s text and the rite it describes were deemed important by the Bengali master Atiśa Dīpaṅkaraśrījñāna (982–c. 1055 ce), who worked with Tibetan translators to make it available to a Tibetan audience. Another commentary was written by the tenth century
Indian master Jitāri.

There are several extant Sanskrit witnesses for portions of this sūtra: a lengthy citation drawn from the sūtra’s
second section is preserved in the
Bodhisattvaprātimokṣa Sūtra,
which was studied and reproduced by Nalinaksha Dutt in 1931, and
verses from Determining the Vinaya are cited by Śāntideva in his
Śikṣāsamuccaya

and by Candrakīrti in the Prasannapadā. The Pāli Canon contains a text called
Upāliparipucchāsutta, which has been studied by Valentina Stache-Rosen in comparison to a Chinese version, but it
does not appear to be the same text translated here. Chinese translations of the whole or part of the text can be found in the Chinese Buddhist Canon
(Taishō 310, 325, and 326).

Determining the Vinaya was translated into Tibetan during Tibet’s imperial period by the
Tibetan translator and monk Yeshé Dé, with the assistance of the Indian masters Jinamitra, Prajñāvarman, and Surendrabodhi.
This is evidenced not only by the colophon of the text, but also by its mention in the two extant imperial-period catalogs,
the Denkarma and Phangthangma catalogs. According to the fourteenth-century
Tibetan Chronicles of Padma (padma bka’
thang), the “Three Sections” part of the text (see

above) was included among
the “Ten Royal Sūtras” (Tib. rgyal po mdo bcu), the recitation of which was prescribed by Padmasambhava to
the Tibetan king Trisong Detsen (Tib. khri srong lde
bstan, 755–97 ce) to prolong his life. It is also traditionally placed in
a subset, the “Five Royal Sūtras.”

A French translation of Determining the Vinaya was made by Pierre Python (1973)
based on the available Sanskrit,
Tibetan, and Chinese versions. Garma C. C. Chang translated the Chinese version into English in A
Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūṭa Sūtra (1983).

This English translation was prepared based on the Tibetan translation in the Degé Kangyur in consultation with the
Pedurma comparative edition (Tib. dpe bsdur ma) and the version of the
translation recorded in the Stok Palace Kangyur. We also consulted the Sanskrit fragments listed above, along with Python’s
French translation and the Mongolian canonical translation.

The Translation

The Noble Mahāyāna Sūtra

Determining the Vinaya: Upāli’s Questions

Homage to all the buddhas and bodhisattvas!

Thus did I hear at one time: The Bhagavān was dwelling in Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s Park,
together with a great monastic assembly of about five hundred monks as well as a thousand bodhisattvas. The Bhagavān looked
upon those bodhisattva mahāsattvas with a gaze like an elephant’s and said to them, “Sons of noble birth, for the sake of
upholding the holy Dharma in the future, in later times, who among you wishes to take up the unsurpassed, completely perfect
awakening that took the Tathāgata countless myriads of eons to accomplish? Who among you, for the sake of bringing beings to
maturity, wishes to nurture them by means of various methods, ways, and ideas?”

Then the bodhisattva mahāsattva Maitreya arose from his seat, adjusted his upper robe on one shoulder, knelt on his
right knee, bowed to the Bhagavān with his palms joined in devotion, and said, “Bhagavān, for the sake of upholding the holy
Dharma in the future, in later times, I wish to take up the unsurpassed, completely perfect awakening that took the Tathāgata
countless myriads of eons to accomplish.”

The bodhisattva Siṃha said, “Bhagavān, I wish to nurture beings using various methods, ways, and ideas.”

The bodhisattva Vajrapāṇi said, “Bhagavān, I wish to release beings from going to the lower realms.”

The bodhisattva Youthful Mañjuśrī said, “Bhagavān, I wish to fulfill the individual aspirations of beings.”

The bodhisattva Jñānaketu said, “Bhagavān, I wish to bring untold numbers of beings to maturity.”

The bodhisattva Dharmaketu said, “Bhagavān, I wish to bring beings to maturity through the gift of Dharma.”

The bodhisattva Candraketu said, “Bhagavān, I wish to bring beings to maturity by means of good qualities.”

The bodhisattva Sūryaketu said, “Bhagavān, I wish to bring beings to maturity by means of the easy vehicle.”

The bodhisattva Niḥśaṅka said, “Bhagavān, I wish to bring the limitless realms of beings to maturity and to support
them.”

The bodhisattva Bhadrapāla said, “Bhagavān, I wish to bring beings to maturity by proclaiming the names they are to
attain as result.”

The bodhisattva Akṣayamati said, “Bhagavān, I wish to liberate inexhaustible realms of beings through extensive
aspirations.”

The bodhisattva Youthful Candraprabha said, “Bhagavān, I wish to supply beings with all the requisites of happiness.”

The bodhisattva Sunetra said, “Bhagavān, I wish to establish the foundation for the happiness and contentment of
beings.”

The bodhisattva Avalokiteśvara said, “Bhagavān, I wish to protect beings from lower realms and bad rebirths.”

The bodhisattva Mahāsthāmaprāpta said, “Bhagavān, I wish to save beings who have not escaped from the lower
realms.”

The bodhisattva Rāśika said, “Bhagavān, I wish to teach undisciplined beings the way of discipline.”

The bodhisattva Sumanas said, “Bhagavān, I wish to bring beings with inferior inclinations to maturity.”

The bodhisattva Sūrata said, “Bhagavān, I wish to bring beings with inferior wisdom to maturity.”

The bodhisattva Tejorāśi said, “Bhagavān, I wish to bring beings who have been born from the wombs of animals to
maturity.”

The bodhisattva Recognizer of Unafflicted Realization said, “Bhagavān, I wish to bring beings to maturity by correctly
teaching them the way.”

The bodhisattva Priyadarśana said, “Bhagavān, I wish to equip beings with the immeasurable requisites of happiness.”

The bodhisattva Excellent Faculties said, “Bhagavān, I wish to bring beings to maturity by causing them to reflect on
suffering.”

The bodhisattva Engaged in Inconceivable Liberation said, “Bhagavān, with merely a thought I wish to liberate beings
born in the world of pretas.”

The bodhisattva Sūryaprabha said, “Bhagavān, I wish to bring to maturity those beings who are not yet mature.”

The bodhisattva Vimalakīrti said, “Bhagavān, I wish to fulfill every intention beings have.”

The bodhisattva Tejobala said, “Bhagavān, I wish to destroy the way beings take unfortunate rebirths.”

The bodhisattva Vimatiprahāṇa said, “Bhagavān, I wish to liberate inferior beings.”

The bodhisattva Niḥśaṅkasthāna said, “Bhagavān, for the sake of gathering beings I wish to express encouragement by
saying ‘Wonderful!’ ”

The bodhisattva Jñānaśrī said, “Bhagavān, I wish to bring beings to maturity according to their varying
predispositions.”

The bodhisattva Boundless Stillness said, “Bhagavān, I wish to teach beings the way of the unconditioned.”

The bodhisattva Fearless toward All Phenomena said, “Bhagavān, I wish to teach beings according to their own
predisposition.”

The bodhisattva Ratnaśrī said, “Bhagavān, I wish to display a heap of jewels to beings.”

The bodhisattva Sumati said, “Bhagavān, I wish to bring beings to maturity by showing them a beautiful form.”

The bodhisattva Vimalatejas said, “Bhagavān, I wish to
support and bring beings to maturity through affection.”

The bodhisattva Maṇibhadra said, “Bhagavān, I wish to bring beings to maturity by causing them to remember their past
births.”

The bodhisattva Puṇyaraśmi said, “Bhagavān, I wish to guide beings by means of perfect aspiration prayers.”

The bodhisattva Bhadraśrī said, “Bhagavān, I wish to permanently liberate beings from suffering.”

The bodhisattva Ratnapāṇi said, “Bhagavān, I wish to make beings happy with jewels.”

The bodhisattva Mati said, “Bhagavān, I wish to end the poverty of poor beings.”

The bodhisattva Sarvanīvaraṇaviṣkambhin said, “Bhagavān, I wish to liberate beings from all the afflictions.”

The bodhisattva Vajra Light said, “Bhagavān, I wish to teach beings the exalted way.”

The bodhisattva Manifesting the Appearance of Good Qualities said, “Bhagavān, I wish to liberate beings by causing all
their thoughts to be joyful.”

The bodhisattva Exalted Dharma said, “Bhagavān, I wish to show the pure eye of Dharma to beings.”

The bodhisattva Vajragarbha said, “Bhagavān, I wish to liberate beings from the obscurations.

The bodhisattva Dharmākara said, “Bhagavān, I wish to liberate beings through the Dharma.”

The bodhisattva Nothing said, “Bhagavān, I wish to eliminate all the poisonous afflictions of beings.”

The bodhisattva Candrottara said, “Bhagavān, I wish to teach the perspective of the Dharma to beings.”

The bodhisattva Siṃhamati said, “Bhagavān, I wish to give the gift of Dharma to beings.”

The bodhisattva Luminous Youth said, “Bhagavān, I wish to liberate beings from inferior states.”

The bodhisattva Glorious Awakening said, “Bhagavān, I wish to block beings’ way to lower rebirths by teaching them the
exalted way.”

The bodhisattva Suvarṇaprabha said, “Bhagavān, I wish to bring beings to maturity by displaying a physical body.”

The bodhisattva Puṇyaketu said, “Bhagavān, I wish to help those beings who help others.”

The bodhisattva Jagatīndhara said, “Bhagavān, I wish to destroy beings’ gateway into hell.”

The bodhisattva Nectar Holder said, “Bhagavān, I wish to save beings from saṃsāra.”

The youthful bodhisattva Jālinīprabha said, “Bhagavān, in the future, in later times, I wish to pacify beings’
afflictions through displays of light.”

After hearing such revelations from the bodhisattvas about donning the armor that will mature beings, the venerable Śāriputra was seized with wonder
and amazement. He said to the Bhagavān, “Ah! Bhagavān, the great compassion possessed by these bodhisattva mahāsattvas is
amazing, as is their inconceivable skill in means and their donning of the great armor of stable diligence. It is amazing how
these bodhisattvas cannot be overcome by any being, how difficult they are to fathom, to meet with, or to subjugate, and how
their brilliance cannot be overcome. Furthermore, Bhagavān, when supplicants come before these bodhisattva mahāsattvas, whose
brilliance cannot be overcome, and beg for their heads, hands, feet, and eyes—even when they beg for everything—these
bodhisattva mahāsattvas do not recoil or become discouraged but rather are overjoyed. This is amazing to me. Bhagavān, I also
think that any beings who harm bodhisattva mahāsattvas and then ask for their various inner and outer constituents will surely
become bodhisattva mahāsattvas who rest in inconceivable liberation.”

The Bhagavān replied to the venerable Śāriputra, “So it is, Śāriputra, so it is! Such is the scope of these
bodhisattvas’ samādhi, methods, wisdom, and gnosis. Śāriputra, the scope of these bodhisattvas is not that of śrāvakas or
pratyekabuddhas. Śāriputra, bodhisattva mahāsattvas, in order to meet the inclinations of beings, manifest all the emanations
of the buddhas, but while doing so they do not waver from their bodhisattva nature.

“Śāriputra, bodhisattva mahāsattvas will manifest the bodies of householders in order to dispel the delusions of
grandeur held by householders who are intoxicated with arrogance. In order to remove the manic arrogance of beings who are
inflated and intoxicated by mania, they display the power of a champion, or the exuberant power of Nārāyaṇa. They reveal the various paths to nirvāṇa for those beings who seek
nirvāṇa. They display the form of śrāvakas to those beings oriented to the Śrāvakayāna and use the Śrāvakayāna to bring them
to complete nirvāṇa. They display the form of pratyekabuddhas to beings oriented to the Pratyekabuddhayāna so that they can
direct them toward dependent arising. They display the forms of buddhas to those beings who seek awakening so that they may
attain all the qualities of a buddha.

“Śāriputra, in this way, once bodhisattva mahāsattvas have matured the realm of beings using a variety of methods,
they set beings firmly in the qualities of buddhahood. Why? Śāriputra, beings will find no liberation apart from the
liberation of final nirvāṇa, the gnosis of the tathāgatas. This is why they are called tathāgatas. Why?
They are called tathāgatas because tathāgatas know the nature of reality just as it is. They are called
tathāgatas because they use various concepts to induce understanding in beings. They are called tathāgatas because they possess all
virtuous qualities and have abandoned all nonvirtuous qualities. They are called tathāgatas because they
demonstrate liberation to beings who are in bondage. They are called tathāgatas because they reveal the
exalted path to beings who have embarked on an evil path. They are called tathāgatas because they teach
emptiness and arise from emptiness.

“Śāriputra, bodhisattva mahāsattvas demonstrate liberation to ordinary, deluded, childish beings by using various
forms of knowledge that align with their inclinations and thus bring them to an understanding of the true Dharma. And yet,
they never waver from their bodhisattva nature. They display various types of illusion in order cause beings to progressively
reach the seat of awakening.

“Furthermore, Śāriputra, lay householder bodhisattva mahāsattvas should practice two types of giving: giving the
Dharma and giving material goods. Śāriputra, lay householder bodhisattva mahāsattvas should practice these two types of giving
without attachment or anger.

“Śāriputra, renunciant bodhisattva mahāsattvas should engage in four types of giving: giving pens,
giving ink, giving books, and giving the Dharma. Śāriputra, renunciant bodhisattva mahāsattvas should practice these four
types of giving.

“Śāriputra, bodhisattva mahāsattvas who have accepted that phenomena are unproduced should practice three types of
relinquishment: relinquishment, great relinquishment, and the
highest relinquishment. With respect to these, “relinquishment” means to give away the kingdom; “great relinquishment” is to
give away one’s wives, sons, and daughters; and the “greatest relinquishment” is to give away one’s own head, hands, feet,
eyes, skin, bones, and marrow. Śāriputra, a bodhisattva mahāsattva who has accepted that phenomena are unproduced should
practice these three types of relinquishment.”

Śāriputra asked, “Bhagavān, are bodhisattvas not afraid of desire? Are they not afraid of anger and delusion?”

The Bhagavān replied, “Śāriputra,
the faults associated with the great misdeeds of bodhisattvas are twofold: those related to anger and those related to
delusion. Śāriputra, these are the two faults associated with the great misdeeds of bodhisattvas.

“Śāriputra, among these, desire is a minor misdeed and is given
up slowly. Anger is a major misdeed and is given up quickly. Delusion is a major misdeed and is given up slowly. Why is this?
Śāriputra, desire is the ensnaring vine of saṃsāra and thus the seed of rebirth. Anger is eliminated quickly and is the cause
of unfortunate rebirths. Delusion is difficult to relinquish and is the cause of falling into the eight great hells.

“Regarding these, Śāriputra, a bodhisattva should openly confess the weightiest of faults to an assembly of ten. A
weighty fault of the hand—that is, grasping a woman’s hand—should be confessed to an assembly of five. The fault of looking at a woman with ill intent should be confessed before one
or two people. A bodhisattva should confess the faults associated with the five grave acts of immediate
retribution, faults related to women, faults related to boys, faults related to the hand, faults related to stūpas, faults
related to the saṅgha, or any other weighty fault before the thirty-five bhagavān buddhas, doing so on their own throughout
the day and night. The confession is as follows:

“ ‘I (name) seek refuge in the Buddha,

I seek refuge in the Dharma,

I seek refuge in the Saṅgha.

“ ‘I pay homage to the tathāgata, the arhat, the completely perfect Buddha Śākyamuni!

I pay homage to Vajragarbhapramardin.

I pay homage to Ratnārcis.

I pay homage to Nāgeśvararāja.

I pay homage to Vīrasena.

I pay homage to Vīranandin.

I pay homage to Ratnāgni.

I pay homage to Ratnacandraprabha.

I pay homage to Amoghadarśin.

I pay homage to Ratnacandra.

I pay homage to Vimala.

I pay homage to Śūradatta.

I pay homage to Brahmā.

I pay homage to Brahmadatta.

I pay homage to Varuṇa.

I pay homage to Varuṇadeva.

I pay homage to Bhadraśrī.

I pay homage to Candanaśrī.

I pay homage to Anantaujas.

I pay homage to Prabhāsaśrī.

I pay homage to Aśokaśrī.

I pay homage to Nārāyaṇa.

I pay homage to Kusumaśrī.

I pay homage to the Tathāgata Brahmajyotirvikrīḍitābhijña.

I pay homage to the Tathāgata Padmajyotirvikrīḍitābhijña.

I pay homage to Dhanaśrī.

I pay homage to Smṛtiśrī.

I pay homage to Suparikīrtitanāmadheyaśrī.

I pay homage to Indraketudhvajarāja.

I pay homage to Suvikrāntaśrī.

I pay homage to Suvijitasaṃgrāma.

I pay homage to Vikrāntagāmin.

I pay homage to Samantāvabhāsavyūhaśrī.

I pay homage to Ratnapadmavikrāmin.

I pay homage to the tathāgata, the arhat, the completely perfect Buddha Ratnapadmasupratiṣṭhitaśailendrarāja.

“ ‘To them, and to all the other tathāgata, arhat, and completely perfect buddhas who dwell, live, and endure in all realms
throughout the ten directions—to those blessed buddhas, I pray, please pay heed to me!

“ ‘In this and in all the other births that I have taken in saṃsāra without beginning or end, I have committed evil
actions, I have asked others to commit them, or have rejoiced when they were committed.

“ ‘I have stolen the property of
stūpas, the property of the saṅgha, or the property of the saṅghas of the four
directions, have made others steal them, or have rejoiced when they were stolen.

“ ‘I have committed the five grave
acts of immediate retribution, have made others commit them, or have rejoiced when they were committed.

“ ‘I have taken the path
of the ten nonvirtuous actions, have made others take it, or have rejoiced in their taking it.

“ ‘Having been affected by karmic
obscurations, I will go to the hells, I will go to the animal realm, I will go to the preta realm, I will be born among barbarians in
a border region, I will be born among the long-lived devas, I will have incomplete
faculties, I will hold false views, or I will not be able to delight in the appearance of a buddha in the world.

“ ‘All these karmic obscurations I confess in the presence of the
bhagavān buddhas, who are wise, who have vision, who witness, who are authoritative, and who know and see. I reveal these
actions; I do not conceal them, and I will henceforth show restraint.

“ ‘May those bhagavān buddhas pay heed to me!

“ ‘In this and in all the other births that I have taken in saṃsāra without
beginning or end, whatever gifts I have given, even if just a small bit of food to an animal, whatever roots of virtue I may
possess from maintaining discipline, whatever roots of virtue I may possess from chaste conduct, whatever roots of virtue I
may possess by bringing beings to maturity, whatever roots of virtue I may possess through the mind of awakening, and whatever
roots of virtue I may possess through unsurpassed gnosis, I collect, combine, and coalesce all of it and dedicate it to
unsurpassed, completely perfect awakening by making unsurpassable, unexcelled, and supreme dedications.

“ ‘Just as the bhagavān
buddhas of the past have dedicated, just as the bhagavān buddhas of the future will dedicate, and just as the bhagavān buddhas
of the present now dedicate, in the same way, I also dedicate the
virtue. I confess all evil actions. I rejoice in all merit. I supplicate all buddhas.
May my gnosis be unsurpassed.

“ ‘With folded hands I seek refuge

In all the conquerors, the most supreme beings

Of the present, of the past, and who have not yet come,

Who possess an ocean of qualities limitless and praiseworthy.’

“Śāriputra, in the same way, a bodhisattva should follow all tathāgatas in contemplating the thirty-five bhagavān
buddhas and the rest, and thereby purify all their evil actions.

“Similarly, for the sole purpose of liberating beings, those very bhagavān buddhas reveal themselves directly to those
who purify all evil actions. They likewise teach confused, foolish beings using a variety of words in order to bring them to
maturity, all without wavering from the dharmadhātu. They make perfect aspirations for the sake
of liberating beings, liberating each according to their own predispositions.

“Śāriputra, bodhisattva mahāsattvas who have entered into the samādhi of great compassion appear
in the form of hell beings, animals, beings in the world of Yama, and asuras for the sake of bringing beings to maturity.
Bodhisattva mahāsattvas who have entered into the samādhi of great array appear in the form of
householders for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the
supreme samādhi appear in the form of cakravartins for the sake of bringing beings to maturity.
Bodhisattva mahāsattvas who have entered into the samādhi of intense brilliance appear in the forms of
Indra and Brahmā for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the
single-pointed samādhi appear in the form of śrāvakas for the sake of bringing beings to maturity.
Bodhisattva mahāsattvas who have entered into the samādhi
of nondual purity appear in the form of pratyekabuddhas for the sake of bringing beings to maturity.
Bodhisattva mahāsattvas who have entered into the samādhi of peace appear in the form of completely
perfect buddhas for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the samādhi
mastery of all phenomena appear in forms aligned with various predispositions for the sake of
bringing beings to maturity.

“Śāriputra, in that way, for the sake of bringing beings to maturity, holy beings sometimes appear in the form of
Indra, sometimes in the form of Brahmā, and sometimes in the form of a cakravartin, all without wavering from the dharmadhātu.
How so? Bodhisattvas, for the sake of bringing beings to maturity, appear to beings of different predispositions in a variety
of recognizable forms, but the bodhisattvas objectify neither themselves nor beings as they appear in various forms to those
beings.

“Śāriputra, what do you think? Can a cat withstand the roar of a lion, the king of beasts?”

Śāriputra replied, “Bhagavān, it cannot withstand it.”

The Bhagavān said, “Śāriputra, what do you think? Can a donkey bear the load of a great rutting elephant?”

Śāriputra replied, “Bhagavān, it cannot bear it.”

The Bhagavān said, “Śāriputra, what do you think? Can
poor people endure the lordly magnificence of Indra and Brahmā?”

Śāriputra replied, “Bhagavān, they cannot endure it.”

The Bhagavān said, “Śāriputra, what do you think? Can a fledgling vulture withstand the attack of a garuḍa, the king
of birds?”

Śāriputra replied, “Bhagavān, it cannot withstand it.”

“Similarly Śāriputra, no ordinary being or follower of the
Śrāvakayāna or Pratyekabuddhayāna is able to purify the faults of bodhisattvas that have arisen from the power of their
courageous mind and roots of virtue or from their knowledge, nor can they purify pernicious faults, which are purified by
entering the samādhi of seeing the buddhas. Bodhisattvas memorize and recite the names of these bhagavān
buddhas, and by reciting the Dharma discourse of the Three Sections three times during the day and
three times at night, they renounce their pernicious faults and obtain samādhi.”

On the same occasion, the venerable Upāli emerged from meditative seclusion and came to where the Bhagavān was
staying. Upon arriving, he bowed his head
at the feet of the Bhagavān, circumambulated him three times, and sat to one side. The venerable Upāli then said to the
Bhagavān, “Bhagavān, when I was in solitary meditative seclusion, this thought arose in my mind: the Bhagavān has taught the followers of the Śrāvakayāna and the
Pratyekabuddhayāna that the prātimokṣa vows are the pure training and superior ethical discipline. The Bhagavān has also
taught that followers of the Bodhisattvayāna do not abandon their training even for the sake of their lives. How then would a bhagavān, one who has either passed into
parinirvāṇa or still remains, explain the prātimokṣa vows of the followers of the Śrāvakayāna? How would the prātimokṣa vows
of the followers of the Pratyekabuddhayāna be explained? How would the prātimokṣa vows of bodhisattvas who follow the Mahāyāna
be explained? The Bhagavān has said that I am supreme among those who uphold the Vinaya. I will certainly listen closely to
the Bhagavān’s expertise in the Vinaya and, having mastered it precisely, will gain fearlessness and teach it perfectly and in
detail to the assemblies. Therefore, I thought to ask the Bhagavān to teach me perfectly and in detail.

“Bhagavān, while I was alone in private meditative seclusion, I thought, ‘I should go before the Tathāgata and
request a detailed explanation of the Vinaya.’ Since this thought came to mind, Bhagavān, I ask the Tathāgata to offer a
clear, thorough, and detailed explanation of the Vinaya to this great assembly of monks and bodhisattvas.”

The Bhagavān responded to the venerable Upāli, “Upāli, you should say that the training of the followers of the
Śrāvakayāna is pure in terms of its distinctive application and distinctive orientation. You should also say that the training of bodhisattvas who follow the Mahāyāna is pure in
terms of its distinctive application and distinctive orientation. Why? Upāli, it is because the followers of the Śrāvakayāna
have a distinctive application and orientation, while bodhisattvas who follow the Mahāyāna have another distinctive
application and orientation.

“Upāli, the pure ethical discipline of the followers of the Śrāvakayāna is impure ethical discipline for bodhisattvas
who follow the Mahāyāna; for the latter it is highly corrupt ethical discipline. The pure ethical discipline of bodhisattvas
who follow the Mahāyāna is impure ethical discipline for the followers of the Śrāvakayāna; for the latter it is highly corrupt
ethical discipline. Why? Upāli, it is because the followers of the Śrāvakayāna do not even have the fleeting desire to take
rebirth in the world. This is pure ethical discipline for the followers of the Śrāvakayāna but is impure, highly corrupt
ethical discipline for bodhisattvas who follow the Mahāyāna. Upāli, why is it that pure ethical discipline of bodhisattvas who
follow the Mahāyāna is impure, highly corrupt ethical discipline for the followers of the Śrāvakayāna? Upāli, it is because
bodhisattvas who follow the Mahāyāna take rebirth in saṃsāra for countless eons without aversion or weariness. This is pure
ethical discipline for bodhisattvas who follow the Mahāyāna
but is impure, highly corrupt ethical discipline for the followers of the Śrāvakayāna.

“Upāli, you should therefore say that the training of bodhisattvas who follow the Mahāyāna guards and that the
training of the followers of the Śrāvakayāna does not guard. You should say that the training of bodhisattvas who follow the
Mahāyāna serves as a remedy and that the training of those who follow the Śrāvakayāna does not serve as a remedy. You should
say that the training of bodhisattvas who follow the Mahāyāna is pursued over a long duration and that the training of the
followers of the Śrāvakayāna proceeds in stages.

“Upāli, why is it that the training of bodhisattvas who follow the Mahāyāna guards, while the training of the
followers of the Śrāvakayāna does not guard? Upāli, bodhisattvas who follow the Mahāyāna should work with the minds of other
beings and other people, while
the followers of the Śrāvakayāna do not need to. Upāli, that is why the training of bodhisattvas who follow the Mahāyāna
guards, while the training of the followers of the Śrāvakayāna does not guard.

“Upāli, why is it that the training of bodhisattvas who follow the Mahāyāna serves as a remedy, while the training of
the followers of the Śrāvakayāna does not serve as a remedy? Upāli, if a bodhisattva who follows the Mahāyāna commits a fault in the morning and does not part from the
omniscient mind at midday, then the complement of ethical
discipline of the bodhisattva who follows the Mahāyāna is not at all inhibited. If the bodhisattva commits a fault at midday
and has not parted from, but rather maintains, the omniscient mind in the afternoon, then the complement of ethical discipline
of the bodhisattva who follows the Mahāyāna is not at all inhibited. If the bodhisattva commits a fault in the afternoon and
has not parted from, but rather maintains, the omniscient mind in the first watch of the night, then the complement of ethical
discipline of the bodhisattva who follows the Mahāyāna is not at all inhibited. If the bodhisattva commits a fault in the
first watch of the night and has not parted from, but rather maintains, the omniscient mind in the middle watch of the night,
then the complement of ethical discipline of the bodhisattva who follows the Mahāyāna is not at all inhibited. If the
bodhisattva commits a fault in the middle watch of the night and has not parted from, but rather maintains, the omniscient
mind in the last watch of the night, then the complement of ethical discipline of the bodhisattvas who follow the Mahāyāna is
not at all inhibited. Therefore, Upāli, the training of bodhisattvas who follow the Mahāyāna serves as a remedy. Bodhisattvas
should neither give rise to excess remorse for nor feel overly dejected about their faults.

“Upāli, you should understand that when the followers of the Śrāvakayāna commit a fault repeatedly, the complement of
ethical discipline of those followers of the Śrāvakayāna deteriorates, degenerates, and is exhausted. Why? Because followers of the Śrāvakayāna,
for the sake of eliminating all afflictions, act as if their head and clothes were on fire. In this way, the training of the followers of the Śrāvakayāna—who fervently desire
parinirvāṇa—does not serve as a remedy.

“Upāli, how is it that the training of bodhisattvas who follow the Mahāyāna is pursued over a long duration, while
the training of the Śrāvakayāna proceeds in stages? Upāli, you should understand that even if bodhisattvas who follow the
Mahāyāna revel in, relish, and enjoy the five sense pleasures for as many eons as there are grains of sand in the river Ganges
but do not give up the mind of awakening, then the training of bodhisattvas who follow the Mahāyāna will not be inhibited at
all. Why? Because, Upāli,
there are times and instances in which bodhisattvas who follow the Mahāyāna have so fully assimilated bodhicitta that they are
not even affected by the afflictions in their dreams. Upāli, bodhisattvas who follow the Mahāyāna do not eliminate the
afflictions in a single lifetime; the afflictions of bodhisattvas whose roots of virtue have matured are exhausted gradually.
Followers of the Śrāvakayāna, whose roots of virtue have not matured and who act as if their head and clothes
were on fire, will not take rebirth in saṃsāra for even an instant. Therefore, Upāli, the training of bodhisattvas who follow
the Mahāyāna is to be pursued over a long duration, and the training of the followers of the Śrāvakayāna proceeds in stages.

“Therefore, Upāli, you should say that the training of bodhisattvas who follow the Mahāyāna guards, serves as a remedy,
and is pursued over a long duration. You should say that the
training of the followers of the Śrāvakayāna does not guard, does not serve as a remedy, and proceeds in stages. Why? Upāli,
unsurpassed, completely perfect awakening requires significant requisites; it is not easy for bodhisattvas who follow the
Mahāyāna to take rebirth and transmigrate for limitless eons if they are singularly discontented with saṃsāra.

“Upāli, the tathāgata, arhat, completely perfect buddhas recognize that there is a purpose in not teaching
bodhisattvas engaged in the Mahāyāna about discontentment alone, or in teaching them about dispassion alone or only about
revulsion. They also teach on being joyful and delighted, on what is profound and what is not defiled, about subtleties, analysis, and about being without regret and obsession. They teach about what is unobstructed, about what is unobscured,
and about emptiness. Hearing these teachings, bodhisattvas are overjoyed, do not feel discontent for saṃsāra, and perfect
nonattachment, the unsurpassed, completely perfect state of awakening.”

Then the venerable Upāli asked the Bhagavān, “Bhagavān, among the things considered to be errors, some are associated
with desire, some are associated with anger, and some are associated with delusion. That being so, Bhagavān, which of those
are the weightiest errors for bodhisattvas who follow the Mahāyāna—those associated with desire, those associated with anger,
or those associated with delusion?”

The Bhagavān replied to the venerable Upāli, “Upāli, suppose that, on
the one hand, a bodhisattva who follows the Mahāyāna commits faults associated with desire for as many eons as there are
grains of sand in the river Ganges; and suppose that, on the other hand, the same bodhisattva commits a single fault related
to anger. If we consider each of these cases in the context of the Bodhisattvayāna, then the fault related to anger is much
weightier than the faults related to desire. Why? Upāli, anger forsakes beings, whereas desire brings beings together. Upāli,
bodhisattvas are not deceived by and do not fear afflictions that gather beings together; but bodhisattvas are deceived by and
fear the afflictions that forsake beings.

“Moreover, Upāli, the Tathāgata has taught that desire is a minor misdeed that is given up slowly, anger is a major
misdeed that is given up quickly, and delusion is a major misdeed that is given up slowly. Among those, Upāli, minor misdeeds
that are given up slowly are not considered afflictions for bodhisattvas. Major misdeeds that are given up quickly should be
viewed as afflictions for bodhisattvas; indeed, they should not desire them, even in their dreams. Therefore, Upāli, you
should say that the faults of bodhisattvas that are associated with desire are not faults, because for bodhisattvas there is
no deception or fault in them. You should say that faults
associated with anger are faults, because for bodhisattvas there is deception and fault in them. Upāli, those bodhisattvas who are not skilled in means are frightened by the faults associated with desire but
are not frightened by the faults associated with anger. Bodhisattvas who are skilled in means are frightened by the faults
associated with anger but are not frightened by the faults associated with desire.”

Then Youthful Mañjuśrī, who was in the assembly, said to the Bhagavān, “Bhagavān, what is discipline when all
phenomena are thoroughly tamed?”

The Bhagavān replied to Youthful Mañjuśrī, “Mañjuśrī, if foolish beings knew that all phenomena are thoroughly tamed,
then the Tathāgata would not have to formulate the Vinaya over and over. Because beings do not know this, the Tathāgata
gradually formulated the Vinaya so that they may understand that all phenomena are thoroughly tamed.”

Then the venerable Upāli said to the Bhagavān, “Bhagavān, Youthful Mañjuśrī has not offered any kind of explanation
on the instructions for determining the Vinaya. Bhagavān, for that reason, please have Youthful Mañjuśrī teach some of the
important points.”

The Bhagavān said to Youthful Mañjuśrī, “Mañjuśrī,
because the monk Upāli wishes to hear about mastering the Vinaya, give a teaching beginning with the topic of the
thoroughly tamed.”

Then Youthful Mañjuśrī said to the venerable Upāli, “Honorable Upāli, all phenomena are thoroughly tamed—it is for
the sake of disciplining one’s own mind that the topic of the thoroughly tamed is taught. No phenomenon
is defiled; it is because the self cannot be apprehended that the discipline of remorse is taught. No phenomenon is mistaken;
it is because they are inherently pure that the topic of the thoroughly tamed is taught. All phenomena
are an ultimate gateway to suchness; it is because training should be free of deceit that pure training is taught. All
phenomena are nonconceptual, cannot be accepted, and cannot be rejected; it is because they are inconceivable that the state
of nonattachment is taught. All phenomena are free of attachment and do not persist; it is because they do not persist for
long that the purity of all beings is taught. All phenomena are found within the limits of space; it is because they lack
materiality that the lack of inherent existence has been taught. No phenomenon can be differentiated; it is because the limits
of past, future, and present are not apprehended that the sameness of the three times is taught. All phenomena lack
designations; it is because the mind is oriented to equanimity that the elimination of doubt is taught.

“Honorable Upāli, that is the thoroughly tamed dharmadhātu realized by bhagavān buddhas. Noble sons and daughters who
do not have faith in the true nature of phenomena are far removed from the training of the Tathāgata.”

Then the venerable Upāli said to the Bhagavān,
“Bhagavān, the teaching that Youthful Mañjuśrī has given emerges from the inconceivable itself.”

The Bhagavān replied to the venerable Upāli, “Upāli, the Dharma teaching of Youthful Mañjuśrī is aligned with
liberation; there is no liberation that is not rooted in inconceivability. For that reason Youthful Mañjuśrī teaches the
Dharma for the sake of removing the arrogance of those arrogant ones who believe that they are free of all concepts but are
caught up in thought.”

Then the venerable Upāli asked the Bhagavān, “Bhagavān, what thoughts do monks have that illustrate this arrogance?”

The Bhagavān then replied to the venerable Upāli, “Upāli, if a monk thinks he has eliminated desire, then he acts
with arrogance. If he thinks he has eliminated anger and delusion, then he acts with arrogance. If he thinks, ‘The qualities
of desire are one thing, and the qualities of a buddha are another,’ then he acts with arrogance. If he thinks, ‘The qualities
of anger are one thing and the qualities of a buddha are another,’ or ‘the qualities of delusion are one thing and the
qualities of the Buddha are another,’ he acts with arrogance. If he thinks he is happy, he acts with arrogance. If he thinks
of his deeds, he acts with arrogance. If he thinks he is liberated, he acts with arrogance. If he thinks of emptiness, he acts
with arrogance. If he thinks of signlessness, he acts with arrogance. If he thinks of wishlessness, he acts with arrogance.
If he thinks of preconceived notions, he acts with
arrogance. If he thinks of nonorigination, he acts with arrogance. If he thinks of immateriality, he acts with arrogance. If
he thinks that phenomena exist, he acts with arrogance. If he thinks that all phenomena are impermanent, he acts with
arrogance. If he thinks, ‘What is there to do if all phenomena are empty?’ then he acts with arrogance. This is the arrogance
of a follower of the Śrāvakayāna.

“What is the arrogance of a follower of the Bodhisattvayāna? If he thinks, ‘I have generated the attitude that
aspires to the gnosis of the buddhas, which is superior to everything else,’ then he acts with arrogance. If he thinks, ‘I
should practice the six perfections,’ then he acts with arrogance. If he thinks that the perfection of wisdom refers to
renunciation, then he acts with arrogance. If he thinks, ‘This is profound, and that is not profound,’ then he acts with
arrogance. If he thinks, ‘This leads to purity, and that does not lead to purity,’ then he acts with arrogance. If he thinks,
‘These are the qualities of buddhas, these are the qualities of pratyekabuddhas, and these are the qualities of śrāvakas,’
then he acts with arrogance. If he thinks, ‘This is logical, and that is not logical,’ then he acts with arrogance. If he
thinks, ‘This is defiled, and that is not defiled,’ then he acts with arrogance. If he thinks, ‘This is the path, and that is
not the path,’ then he acts with arrogance. If he thinks, ‘I
will quickly and fully attain unsurpassed, completely perfect awakening,’ then he acts with arrogance. If he thinks, ‘Since
all phenomena are inconceivable, I will not contemplate them,’ then he acts with arrogance. If he thinks, ‘Since unsurpassed,
completely perfect awakening is inconceivable, there is nothing to be contemplated,’ then he is engaged in significant
objectification. This is the arrogance of a follower of the Bodhisattvayāna.”

Then the venerable Upāli asked the Bhagavān, “How does a monk avoid arrogance?”

The Bhagavān replied to the venerable Upāli, “Upāli, a monk avoids arrogance if he is not attached to the causal
conditions for omniscient gnosis, to the inconceivable.”

Then, to explain the inconceivable in detail, the Bhagavān spoke in verse:

“Always happy are those people

Who understand that phenomena are inconceivable.

They have no concept of Dharma and non-Dharma;

Everything is differentiated by mental elaboration.

“Since everything is inconceivable and everything is unreal,

Gnosis should discern between the existent and non-existent.

But fools who have fallen under the power of mind

Suffer for billions of existences.

“The Buddha is inconceivable and nonexistent;

Monks who do not consider him supreme are incorrect in their thinking.

The Buddha is a product of their conceptualization,

But even this conceptualization is unreal.

“Fools who think that phenomena are empty

Have taken a wrong path.

Phenomena that are declared empty with words

Are themselves wordless but expressed in words.

“The mind that thinks phenomena are peaceful and pacified

Is itself unborn and unreal.

All conceptual elaborations are postulations of the mind.

Therefore, know that phenomena are inconceivable.

“All of these phenomena are unthinkable, unimaginable;

To the extent they are unthought, so are they empty.

A person who wants to think about emptiness

Finds it all the more inconceivable.

“When all conditions are right, the eye sees.

But forms that the eye normally sees

Cannot be seen at night or when conditions are not right.

Thus the presence or absence of conditions are concepts.

“In dependence on light, the eye sees

Various forms both pleasing and unpleasant.

Since it sees depending on the right conditions,

The eye in fact never sees.

“Pleasant sounds that are heard

Never actually enter the ear.

Their entry is not observable;

Sound occurs through the force of concepts.

“All these phenomena have been explained

Using words to label and account for them.

Although phenomena are neither present nor absent,

That is not how it appears to fools.

“Although I have praised generosity to the world,

The phenomenon of avarice is not to be found.

Similarly, the Conqueror’s qualities are inconceivable;

They are also not found and not seen.

“Although I have taught pure ethical discipline,

Ethical infractions are like a hand in space.

All bad ethical discipline is like space,

And so too is proper ethical discipline.

“Although I have explained the excellence of patience,

Its essence can never be seen.

Even though there is no phenomenon to be upset by,

The Conqueror has explained patience.

“I have praised supreme wakefulness,

For the purpose of remaining vigilant day and night.

Although one may exert oneself for hundreds of eons,

Nothing increases and nothing diminishes.

“Beings have been taught the excellence of meditation, liberation, and samādhi,

As well as their points of entry.

Although there is no end to the doctrines they contain,

I have taught them after determining their sections.

“Stating that phenomena must be understood through wisdom,

I have taught on wisdom, insight, and the intellect.

And yet, nature and its lack can never be understood,

But it is still necessary to teach them.

“I have taught the world that asceticism is bad,

Saying, ‘Take delight in cultivating isolation and contentment!’

Anything that cannot be attained through contentment

Is not to be found in this Dharma.

“I have taught about the frightening hells

That terrify many thousands of beings.

And yet, there is no one who, upon death,

Takes a terrifying rebirth.

“There is no one who inflicts harm

With a sword, a spear, or a blade.

It is through the power of concepts that in those lower realms

Nonexistent weapons are seen to fall upon the body.

“There is no one who has made

The various delightful, blossoming flowers

And pleasant, radiant golden palaces;

They manifest through the power of concepts.

“The world is fabricated by concepts;

Fools discriminate by clinging to ideas.

Clinging and non-clinging do not exist;

Fabrications are like illusions and mirages.

“Although I have taught exalted, supreme conduct,

Saying, ‘Generate the mind of awakening for the benefit of beings!’

There is no awakening to be observed;

That which is desired simply does not exist.

“I have taught that the mind is luminous and pure by nature,

That it is dustless, free of dust, and stainless.

Fools conceptualize that which is nonexistent,

And so they develop desire, anger, and delusion.

“When the sublime Dharma of meditative equanimity is attained,

Desire, anger, and delusion do not exist.

Phenomena, which are free of desire and liberated,

Do not serve as the basis of anything, and nirvāṇa is attained.

“Those who understand these space-like phenomena

Can go to hundreds of realms unhindered.

Since their mind is free of desire,

They must cultivate the path without obstruction.

“Although one has practiced for hundreds of eons

And liberated countless beings,

There never were beings;

They neither decrease nor proliferate endlessly.

“A magician can conjure

Hundreds of beings into the world

And then kill all those emanations

Without any illusions being killed.

“Similarly, all beings have an illusory nature,

And their extent is wholly unknown.

Those who invested themselves in this infinite multitude

Are insensitive to the world.

“Those who know that phenomena lack inherent nature

Are heroes who found nirvāṇa in the world.

Although they enjoy sense pleasures, they are unattached;

They forsake attachments and discipline beings.

“Although there are neither beings nor living things here,

The lords of men work for the welfare of beings.

They benefit beings, even though beings do not exist.

For them, this is an arduous task.

“If one shows a closed hand to a child

And says ‘Here is a laḍḍu,’

The child will cry

Upon seeing an empty hand.

“Likewise, the inconceivable buddhas,

Who know and are proficient in the ways of beings,

Realize that all phenomena are deceptive

But teach the world about material things.

“In this delightful instruction,

The compassionate one also taught,

‘Abandon the trappings of a householder and renounce.

Then the best results will come.’

“Having abandoned the trappings of a householder and renounced,

One will attain every result.

Yet if one considers the nature of phenomena,

There is no attainment and no results at all.

“However, those who attain results and attainments

Feel great astonishment and say,

‘Ah! The best of men, the compassionate Conqueror,

Has explained his reasoning well.’

“In this way these peaceful phenomena

Have been taught using thousands of terms and phrases.

They are referred to as sense faculties, meditative concentration,
liberation,

Powers, factors of awakening, and peace.

“Sense faculties have never developed, and there are no powers;

No factor of awakening or peace has ever been generated.

Though these phenomena are neither material nor immaterial,

They have been explained in the world through the force of knowledge.

“Of the attainments that I have explained to beings,

All completely lack characteristics.

Those who think that they have reached attainment

Are arrogant about an attainment they have never actually had.

“Since there is nothing substantial in the entire world,

There is also no attainment whatsoever.

One who understands attainment and nonattainment as I have taught it to beings

Is one who has reached attainment.

“This attainment of the result is superior to all others.

I have taught that such beings do not actually exist,

That beings are not found at all;

If beings do not exist, who is it that attains?

“Sprouts do not grow in a field

Where seeds have not been planted.

Likewise, if beings are nowhere to be found,

Where is attainment in the absence of beings?

“All these beings have reached nirvāṇa,

But its roots are nowhere to be found.

To those who believe in this way of Dharma,

I taught nirvāṇa without remainder.

“Many hundreds of buddhas have passed beyond,

And none have tamed any beings.

If any beings were to appear here,

They would never pass into nirvāṇa.

“Therefore, this path has no defilement,

And there is no attachment in it at all.

The minds of those who believe in this reality

Will have no attachment to mundane existence.”

When the Bhagavān finished speaking these verses that teach accomplishment, two hundred arrogant monks, freed from
clinging, were liberated from the defilements. Sixty thousand bodhisattvas accepted that phenomena are unproduced.

Then the venerable Upāli said to the Bhagavān, “Bhagavān, what is the name of this Dharma discourse? How should it be
preserved?”

The Bhagavān said, “Upāli, since you asked, this Dharma discourse should be preserved under the name Determining the Vinaya or Conquering All Beings.”

After the Bhagavān spoke, the venerable Upāli, Youthful Mañjuśrī, the bodhisattvas, the monks, everyone assembled
there, and the gods, humans, asuras, and gandharvas rejoiced and praised the Bhagavān’s teaching.

This concludes Determining the Vinaya: Upāli’s
Questions, the twenty-fourth of the one hundred thousand sections of the Dharma discourse known as The Noble Great Heap of Jewels.

Colophon

Translated, edited, and finalized by the Indian preceptors Jinamitra, Prajñāvarman, and Surendrabodhi, with
the chief Tibetan editor and translator, Bandé Yeshé Dé, and others.

Notes

Bibliography

Tibetan Canonical Sources

Other Sources

inner and outer constituents

nang dang phyi’i dngos po
ནང་དང་ཕྱིའི་དངོས་པོ།

Fearless toward All Phenomena

chos thams cad la bag tsha ba med par gnas pa
ཆོས་ཐམས་ཅད་ལ་བག་ཚ་བ་མེད་པར་གནས་པ།

Boundless Stillness

gnas pa dpag med
གནས་པ་དཔག་མེད།

Engaged in Inconceivable Liberation

rnam par thar pa bsam gyis mi khyab pa la yang dag par zhugs pa
རྣམ་པར་ཐར་པ་བསམ་གྱིས་མི་ཁྱབ་པ་ལ་ཡང་དག་པར་ཞུགས་པ།

Exalted Dharma

chos mngon par ’phags
ཆོས་མངོན་པར་འཕགས།

Excellent Faculties

dbang po bzang
དབང་པོ་བཟང་།

Glorious Awakening

sangs rgyas dpal
སངས་རྒྱས་དཔལ།

Luminous Youth

gzhon nu ’od
གཞོན་ནུ་འོད།

Manifesting the Appearance of Good Qualities

yon tan gzugs ston
ཡོན་ཏན་གཟུགས་སྟོན།

Nectar Holder

bdud rtsi ’chang
བདུད་རྩི་འཆང་།

Nothing

ci yang min
ཅི་ཡང་མིན།

Ratnapadmasupratiṣṭhitaśailendrarāja
ratnapadmasupratiṣṭhitaśailendrarāja
rin po che’i pad ma la rab tu bzhugs pa ri dbang gi rgyal po
རིན་པོ་ཆེའི་པད་མ་ལ་རབ་ཏུ་བཞུགས་པ་རི་དབང་གི་རྒྱལ་པོ།

Recognizer of Unafflicted Realization

nyon mongs pa med pa rtogs par khong du chud pa
ཉོན་མོངས་པ་མེད་པ་རྟོགས་པར་ཁོང་དུ་ཆུད་པ།

Vajra Light

rdo rje’i ’od
རྡོ་རྗེའི་འོད།

Vajragarbha

rdo rje’i snying po
རྡོ་རྗེའི་སྙིང་པོ།

Prince Jeta’s Grove, Anāthapiṇḍada’s Park
jetavanam anāthapiṇḍadasyārāmaḥ
rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba
རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།