大寶積經
Mahāratnakūṭa Sūtra
優波離會第二十四
Upāli
大唐三藏菩提流志奉 詔譯
Translated by Bodhiruci of the Tripiṭaka during the Great Tang dynasty by imperial decree
T11n0310_090
如是我聞：
Thus have I heard:
一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱，菩薩摩訶薩五十萬人。爾時世尊如龍象王顧視觀察，告諸菩薩摩訶薩言：「善男子！汝等誰能於後末世護持正法，攝受如來百千萬億那由他阿僧祇劫所集阿耨多羅三藐三菩提法，安住祕密種種方便成熟眾生？」
Once the Buddha was dwelling in the garden of Anāthapiṇḍaka, the Jeta Grove in Śrāvastī, accompanied by twelve hundred fifty great bhikṣus and five hundred thousand bodhisattva-mahāsattvas. At that time, the World-Honored One cast his eyes upon the assembly and surveyed it like a nāga elephant king and asked the bodhisattva-mahāsattvas, “Kulaputra! Which one of you can, in the Last Era, protect and uphold the True Dharma? Which one of you can embrace the Dharma leading to anuttarā-saṃyak-saṃbodhi - the Dharma which took the Tathagata immeasurable hundreds of thousands of billions of kalpas to accumulate - and take on the responsibility of the secret teachings to bring sentient beings to maturity by various upaya?”
Bodhisattvas take on the responsibility
爾時彌勒菩薩從座起，偏袒右肩右膝著地，合掌白言：「世尊！我能堪任於後世時護持如來百千萬億那由他阿僧祇劫所集阿耨多羅三藐三菩提法。」
[1] At that time, Maitreya Bodhisattva arose from his seat, bared his right shoulder, knelt with his right knee on the ground, joined his palms and addressed the Buddha saying, “World-Honored One! I can, in the Last Era, take on the responsibility of protecting and upholding the Dharma leading to anuttarā-saṃyak-saṃbodhi - the Dharma which took the Tathagata immeasurable hundreds of thousands of billions of kalpas to accumulate.”
師子慧菩薩曰：「我能堪任安住祕密種種方便成熟眾生。」
[2] Siṃhamati Bodhisattva (Lion Intellect) said, “I can take on the responsibility of the many kinds of secret upaya for the maturation of sentient beings.”
無盡意菩薩曰：「我能堪任以廣大願度脫無盡諸眾生界。」
[3] Akṣayamati Bodhisattva (Inexhaustible Intellect) said, “I can take on the responsibility of liberating limitless realms of sentient beings through vast vows"
跋陀羅菩薩曰：「我能堪任令諸眾生得聞我名皆悉成熟無空過者。」
[4] Bhadra Bodhisattva (’Worthy’) said, “I can take on the responsibility of causing all sentient beings who hear my name to reach maturity, with none passing by in vain.”
妙德菩薩曰：「我能堪任於諸眾生隨所願求悉令滿足。」
[5] Mañjuśrī Bodhisattva (Wonderful Virtue) said, “I can take on the responsibility of fulfilling all wishes and aspirations of sentient beings
無畏菩薩曰：「我能堪任攝受無邊世界眾生而作饒益。」
[6] Abhayā Bodhisattva (Fearless) said, “I can take on the responsibility of embracing and benefiting sentient beings in limitless worlds"
金剛菩薩曰：「我能堪任於惡趣中度諸眾生令得解脫。」
[7] Vajra Bodhisattva said, “I can take on the responsibility of liberating sentient beings in evil destinies and causing them to attain liberation.”
除障菩薩曰：「我能堪忍解脫眾生煩惱繫縛。」
[8] The bodhisattva Removing Obstructions said, “I can take on the responsibility of liberating sentient beings from the bondage of afflictions."
智幢菩薩曰：「我能堪任滅除眾生無明闇蔽。」
[9] Wisdom Banner Bodhisattva said, “I can take on the responsibility of eliminating sentient beings' ignorance and darkness."
法幢菩薩曰：「我能堪忍常行法施度脫眾生。」
[10] Dharma Banner Bodhisattva said, "I can take on the responsibility of constantly practicing the giving of Dharma to liberate sentient beings"
日幢菩薩曰：「我能堪任恒以安樂成熟眾生。」
[11] Sun Banner Bodhisattva said, “I can take on the responsibility of constantly bringing sentient beings to maturity through peace and happiness.”
月幢菩薩曰：「我能堪忍以諸功德成熟眾生。」
[12] Moon Banner Bodhisattva said, “I can take on the responsibility of bringing sentient beings to maturity through various merits.”
善眼菩薩曰：「我能堪任與諸眾生自性安樂。」
[13] Good Eye Bodhisattva said, “I can take on the responsibility of giving natural peace and happiness to all sentient beings"
觀自在菩薩曰：「我能堪任於諸惡趣拔濟眾生。」
[14] Avalokiteśvara Bodhisattva said, “I can take on the responsibility of rescuing sentient beings from evil destinies."
得大勢菩薩曰：「我能堪任度諸惡趣未度眾生。」
[15] Mahāsthāmaprāpta Bodhisattva said, "I can take on the responsibility of liberating sentient beings in evil destinies who have not yet been liberated."
普賢菩薩曰：「我能堪忍令諸眾生憶念過去經歷受苦便得解脫。」
[16] Samantabhadra Bodhisattva said, “I can take on the responsibility of causing sentient beings to attain liberation by remembering and reflecting on their past sufferings."
善數菩薩曰：「我能堪任調伏一切難調眾生。」
[17] Much Good Bodhisattva said, “" can take on the responsibility of subduing all difficult-to-subdue sentient beings"
妙意菩薩曰：「我能堪任樂小法者度令成熟。」
[18] Mānavaka Bodhisattva said, “I can take on the responsibility of maturing and liberating those who delight in lesser Dharma."
善順菩薩曰：「我能堪任成熟下劣少智眾生。」
[19] Well Conforming Bodhisattva said, "I can take on the responsibility of bringing inferior beings of little wisdom to maturity"
光積菩薩曰：「我能堪任拔濟墮於畜生趣者令得解脫。」
[20] Luminous Peak Bodhisattva said, “I can take on the responsibility of rescuing those who have fallen into animal destinies and causing them to attain liberation."
不思議菩薩曰：「我能堪任愍念成熟餓鬼眾生令得解脫。」
[21] Acintya Bodhisattva (’Inconceivable’) said, “I can take on the responsibility of compassionately bringing hungry ghost beings to maturity and causing them to attain liberation."
大威力菩薩曰：「我能堪任為諸眾生閉惡趣門。」
[22] Great Power Bodhisattva said, “I can take on the responsibility of closing the doors to evil destinies for all sentient beings."
無諍論菩薩曰：「我能堪任為諸眾生示解脫道。」
[23] Non-Contention Bodhisattva said, “I can take on the responsibility of showing the path of liberation to all sentient beings.”
賢吉祥菩薩曰：「我能堪任究竟斷除眾生苦惱。」
[24] Worthy and Auspicious Bodhisattva said, “I can take on the responsibility of ultimately eliminating sentient beings' suffering and afflictions."
月光菩薩曰：「我能堪任與諸眾生畢竟安樂。」
[25] Moon Light Bodhisattva said, “I can take on the responsibility of giving ultimate peace and happiness to all sentient beings"
日光菩薩曰：「我能堪任於諸眾生未純熟者令得成熟。」
[26] Sun Light Bodhisattva said, "I can take on the responsibility of bringing those sentient beings who are not yet mature to maturity."
無垢菩薩曰：「我能堪任令諸眾生所有志樂皆得圓滿。」
[27] Vimala Bodhisattva (Stainless) said, “I can take on the responsibility of causing all sentient beings' aspirations to be completely fulfilled."
斷疑菩薩曰：「我能堪任度脫一切下劣眾生。」
[28] Cutting Off Doubt Bodhisattva said, “I can take on the responsibility of liberating all inferior beings."
無畏菩薩曰：「我能堪任攝受眾生稱讚利益。」
[29] Abhayā Bodhisattva said, “I can take on the responsibility of embracing sentient beings and benefiting them through praise."
慧勝菩薩曰：「我能堪任隨順種種勝解眾生皆得成熟。」
[30] Superior Wisdom Bodhisattva said, 'I can take on the responsibility of bringing all kinds of beings with superior understanding to maturity according to their inclinations'"
光明菩薩曰：「我能堪任恒以正勤拔濟眾生。」
[31] Light Bright Bodhisattva, “I can take on the responsibility of constantly rescuing sentient beings through right diligence."
無量菩薩曰：「我能堪任為諸眾生於一切法示無為道。」
[32] Apramāṇa Bodhisattva (Immeasurable) said, 'I can take on the responsibility of showing the unconditioned path in all dharmas to sentient beings'"
無畏菩薩曰：「我能堪任隨諸眾生種種志樂皆能示現。」
[33] Abhayā Bodhisattva said, “I can take on the responsibility of manifesting according to all the various aspirations of sentient beings."
寶勝菩薩曰：「我能堪任示諸眾生妙珍寶聚。」
[34] Jewel Victory Bodhisattva said, “I can take on the responsibility of showing sentient beings collections of wondrous precious treasures."
妙慧菩薩曰：「我能堪任令諸眾生見者歡喜皆得成熟。」
[35] Wonderful Wisdom Bodhisattva said, “I can take on the responsibility of bringing all sentient beings who see me to maturity through joy."
寶藏菩薩曰：「我能堪任度脫眾生離諸障礙。」
[36] Jewel Treasury Bodhisattva said, “I can take on the responsibility of liberating sentient beings from all obstacles."
寶賢菩薩曰：「我能堪任令諸眾生自識宿命皆得成就。」
[37] Jewel Worthy Bodhisattva said, “I can take on the responsibility of causing all sentient beings to know their past lives and achieve accomplishment."
寶手菩薩曰：「我能堪任以諸珍寶惠施眾生令得安樂。」
[38] Ratnapani (Jewel Hand) Bodhisattva said, “I can take on the responsibility of benefiting sentient beings through giving precious treasures to bring them peace and happiness.'"
勝意菩薩曰：「我能堪任令諸眾生永離貧窮。」
[39] Superior Mind Bodhisattva said, 'I can take on the responsibility of causing all sentient beings to permanently leave poverty behind."
喜見菩薩曰：「我能堪任施諸眾生一切樂具。」
[40] Joyful Vision Bodhisattva said, 'I can take on the responsibility of giving all means of happiness to sentient beings."
金剛菩薩曰：「我能堪任為諸眾生開示正道。」
[41] Vajra Bodhisattva said, “I can take on the responsibility of showing the right path to all sentient beings."
福相菩薩曰：「我能堪任悅可眾生令得度脫。」
[42] Meritorous Bodhisattva said, “I can take on the responsibility of delighting sentient beings and causing them to attain liberation."
法超菩薩曰：「我能堪任淨除眾垢而演說法。」
[43] Dharma Rising Bodhisattva said, “I can take on the responsibility of purifying all defilements and expounding the Dharma."
無垢菩薩曰：「我能堪任愛護眾生悉令成熟。」
[44] Vimala Bodhisattva (’Stainless’) said, “I can take on the responsibility of lovingly protecting all sentient beings and bringing them to maturity."
法現菩薩曰：「我能堪任常以正法度脫眾生。」
[45] Dharma Manifest Bodhisattva said, “I can take on the responsibility of constantly liberating sentient beings through the true Dharma."
空寂菩薩曰：「我能堪任令諸眾生滅煩惱毒。」
[46] Tranquility of Emptiness Bodhisattva said, “I can take on the responsibility of causing all sentient beings to eliminate the poison of afflictions."
月勝菩薩曰：「我能堪任為諸眾生示法方所。」
[47] Moon Victory Bodhisattva said, “I can take on the responsibility of showing sentient beings the methods and places of Dharma."
師子意菩薩曰：「我能堪任常以法施利益眾生。」
[48] Siṃhamati Bodhisattva said, “I can take on the responsibility of constantly benefiting sentient beings through the giving of Dharma."
童子光菩薩曰：「我能堪任從卑下處拔出眾生。」
[49] Youth Light Bodhisattva said, “I can take on the responsibility of lifting sentient beings up from lowly places."
覺吉祥菩薩曰：「我能堪任開示正道閉惡趣門。」
[50] Auspicious Awakening Bodhisattva said, “I can take on the responsibility of showing the right path and closing the doors to evil destinies."
金光菩薩曰：「我能堪任示現身相成熟眾生。」
[51] Golden Light Bodhisattva said, “I can take on the responsibility of manifesting physical forms to bring sentient beings to maturity'
吉祥菩薩曰：「我能堪任與諸眾生常作利益。」
[52] Auspicious Bodhisattva said, “I can take on the responsibility of constantly benefiting all sentient beings."
持世菩薩曰：「我能堪任為諸眾生閉地獄門。」
[53] World Protector Bodhisattva said, “I can take on the responsibility of closing the doors to hell for all sentient beings."
甘露菩薩曰：「我能堪任令諸眾生超度生死。」
[54] Amrita Bodhisattva said, 'I can take on the responsibility of causing sentient beings to transcend birth and death."
網明童子曰：「我能堪任於後末世為諸眾生示現光明滅除煩惱。」
[55] The Youth Illuminated Net said, “I can take on the responsibility of manifesting light in the Last Era to eliminate the afflictions of sentient beings."
The Thirty-Five Buddhas
爾時舍利弗聞諸菩薩作如是等勇猛弘誓成熟眾生，歎未曾有，白佛言：「希有世尊！此諸菩薩摩訶薩不可思議，具足大悲方便善巧，勇猛精進而自莊嚴，一切眾生無能測量、不可沮壞，所有光明無能障蔽。世尊！我當稱讚是諸菩薩未曾有事。所謂堪任有來求索頭目耳鼻身體手足，一切諸物無所悋惜。世尊！我常思惟，若有人能逼迫如是諸菩薩等，從其求索若內若外一切財物心無怯弱，當知皆是不可思議解脫菩薩。」
At that time, upon hearing these bodhisattvas make such courageous and magnificent vows to bring beings to maturity, Śāriputra marveled at this unprecedented occurrence and said to the Buddha, "How extraordinary, World-Honored One! These bodhisattva-mahāsattvas are inconceivable. They are complete in great compassion and skillful means, courageously diligent and self-adorned. No being can measure them, they cannot be discouraged, and their radiance cannot be obscured. World-Honored One, I shall praise these bodhisattvas' unprecedented qualities. They are willing to give away their eyes, head, ears, nose, body, hands, and feet - they are unsparing of all things when someone comes seeking them. World-Honored One, I often contemplate: if someone were to pressure these bodhisattvas and ask them for any possessions, whether internal or external, their minds would remain unwavering. Know that these are inconceivable liberated bodhisattvas.”
佛言：「舍利弗！如是如是，如汝所言。是諸菩薩智慧方便三昧境界，一切聲聞及辟支佛所不能知。舍利弗！此諸菩薩摩訶薩能現諸佛神通變化，滿足眾生諸所欲樂，而於諸法心無所動。若有眾生樂為居士憍慢放逸，菩薩爾時為成熟故，現大居士威德之身而為說法。若有眾生恃大勢力而自憍慢，菩薩爾時為調伏故，現那羅延大力之身而為說法。若有眾生志求涅槃，菩薩爾時為度脫故，現聲聞身而為說法。若有眾生樂觀緣起，菩薩爾時為度脫故，現緣覺身而為說法。若有眾生志求菩提，菩薩爾時為度脫故，即現佛身令入佛智。如是舍利弗！是諸菩薩種種方便成就眾生，悉令安住於佛法中。所以者何？唯有如來智慧解脫究竟涅槃，更無餘乘而得度脫，以是義故名為如來。如來如實覺了如故，名為如來。知諸眾生種種欲樂，悉能示現，故名如來。成就一切善法根本，斷於一切不善根本，故名如來。能示眾生解脫之道，故名如來。能令眾生遠離邪道住於正道，故名如來。演說諸法真實空義，故名如來。舍利弗！菩薩如是知諸眾生種種志樂，隨應說法令得解脫。為諸愚夫開示實智，不動法界能現種種幻化莊嚴，令諸眾生次第當得趣涅槃岸。
The Buddha said, "Śāriputra! So it is. So it is. It is as you say. The realm of these bodhisattvas' wisdom, skillful means, and samādhi cannot be known by any śrāvaka or pratyekabuddha. Śāriputra, these bodhisattva-mahāsattvas can manifest the supernatural transformations of all buddhas, fulfill all the desires of sentient beings, while their minds remain unmoved regarding all dharmas. When there are beings who delight in being proud and indulgent householders, the bodhisattvas then manifest as great householders with dignity to teach them the Dharma for their maturation. When there are beings who are proud of their great power, the bodhisattvas then manifest as Nārāyaṇa with great strength to teach them the Dharma for their subjugation. When there are beings who aspire to nirvāṇa, the bodhisattvas then manifest as śrāvakas to teach them the Dharma for their liberation. When there are beings who delight in contemplating dependent origination, the bodhisattvas then manifest as pratyekabuddhas to teach them the Dharma for their liberation. When there are beings who aspire to bodhi, the bodhisattvas then manifest as buddhas to lead them into buddha-wisdom.
"Thus, Śāriputra, these bodhisattvas use various skillful means to bring beings to maturity, causing them all to abide in the Buddha-dharma. Why is this? Only the Tathāgata's wisdom, liberation, and ultimate nirvāṇa can bring liberation - there is no other vehicle that can bring liberation. For this reason, he is called the Tathāgata. He is called the Tathāgata because he has awakened to suchness as it truly is. He is called the Tathāgata because he knows and can manifest according to all beings' various desires. He is called the Tathāgata because he perfects the roots of all wholesome dharmas and severs the roots of all unwholesome dharmas. He is called the Tathāgata because he can show beings the path of liberation. He is called the Tathāgata because he can cause beings to leave the wrong path and abide in the right path. He is called the Tathāgata because he expounds the true meaning of emptiness of all dharmas.
"Śāriputra! The bodhisattvas thus know beings' various aspirations and teach the Dharma accordingly to liberate them. They reveal true wisdom to the foolish, and while remaining unmoved in the dharma-realm, they can manifest various magical adornments, causing beings to gradually reach the shore of nirvāṇa."
「復次舍利弗！在家菩薩住於慈愍不惱害心，應修二施。何者為二？一者法施，二者財施。出家菩薩應修四施。何等為四？一者筆施，二者墨施，三者經本施，四者說法施。無生法忍菩薩應住三施。何等為三？所謂王位布施，妻子布施，頭目支分悉皆布施。如是施者名為大施，名極妙施。」
"Furthermore, Śāriputra! Householder bodhisattvas who abide in compassion with a mind of non-harming should practice two kinds of giving. What are these two? First is the giving of Dharma, second is the giving of wealth. Renunciant bodhisattvas should practice four kinds of giving. What are these four? First is the giving of writing implements, second is the giving of ink, third is the giving of sūtra texts, and fourth is the giving of Dharma teachings. Bodhisattvas who have attained the patience of non-arising should practice three kinds of giving. What are these three? Namely, giving away one's kingdom, giving away one's wife and children, and giving away one's head, eyes, and limbs. Such giving is called great giving, called most excellent giving.”
舍利弗白佛言：「世尊！是諸菩薩於貪瞋癡不怖畏耶？」
Śāriputra asked the Buddha: "World-Honored One! Are these bodhisattvas not afraid of greed, anger, and delusion?"
佛言：「舍利弗！一切菩薩有二犯戒。何等為二？一者瞋相應犯，二者癡相應犯。如是二犯，名大破戒。舍利弗！因貪犯者，為過微細難可捨離。因瞋犯者，為過麁重易可捨離。因癡犯者，為過深重復難捨離。所以者何？貪結能為諸有種子，生死蔓莚連持不絕，以是義故微細難斷。因瞋犯者，墮於惡趣可速除斷。因癡犯者，當墮八種大地獄中難可解脫。
The Buddha said: "Śāriputra! All bodhisattvas have two types of precept violations. What are these two? First is violation associated with anger, second is violation associated with delusion. These two violations are called major breaches of precepts. Śāriputra! Violations due to greed are subtle faults that are difficult to abandon. Violations due to anger are coarse faults that are easy to abandon. Violations due to delusion are deeply serious faults that are again difficult to abandon. Why is this? Greed's knots can become seeds for existence, continuously extending the vine of birth and death without break - for this reason they are subtle and difficult to cut off. Those who violate due to anger fall into evil destinies but can quickly eliminate it. Those who violate due to delusion will fall into the eight great hells and find it difficult to gain liberation.
「復次舍利弗！若有菩薩犯波羅夷者，應對清淨十比丘前，以質直心殷重懺悔。犯僧殘者，對五淨僧殷重懺悔。若為女人染心所觸，及因相顧而生愛著，應對一二清淨僧前殷重懺悔。舍利弗！若諸菩薩成就五無間罪，犯波羅夷、或犯僧殘戒、犯塔、犯僧及犯餘罪，菩薩應當於三十五佛前，晝夜獨處殷重懺悔。應自稱云：『我某甲。歸依佛、歸依法、歸依僧。
"Furthermore, Śāriputra! If a bodhisattva commits a pārājika offense, they should confess earnestly with a straightforward mind before ten pure bhikṣus. For a saṅghāvaśeṣa offense, confess earnestly before five pure monks. If one's mind is affected by desire for women and attachment arises from looking at them, one should confess earnestly before one or two pure monks. Śāriputra! If bodhisattvas commit the five heinous acts, violate pārājika or saṅghāvaśeṣa precepts, offend against stupas or the Sangha, or commit other offenses, they should earnestly confess day and night in solitude before the thirty-five Buddhas.
They should declare: 'I, (name), take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha.'"
「『南無釋迦牟尼佛 南無金剛不壞佛 南無寶光佛 南無龍尊王佛 南無精進軍佛 南無精進喜佛 南無寶火佛 南無寶月光佛 南無現無愚佛 南無寶月佛 南無無垢佛 南無離垢佛 南無勇施佛 南無清淨佛 南無清淨施佛 南無娑留那佛 南無水天佛 南無堅德佛 南無栴檀功德佛 南無無量掬光佛 南無光德佛 南無無憂德佛 南無那羅延佛 南無功德花佛 南無蓮花光遊戲神通佛 南無財功德佛 南無德念佛 南無善名稱功德佛 南無紅炎帝幢王佛 南無善遊步功德佛 南無鬪戰勝佛 南無善遊步佛 南無周匝莊嚴功德佛 南無寶花遊步佛 南無寶蓮花善住娑羅樹王佛
‘Namaḥ Śākyamuni Buddha, Namaḥ Vajra Indestructible Buddha, Namaḥ Jewel Light Buddha, Namaḥ Dragon King Buddha, Namaḥ Diligent Army Buddha, Namaḥ Diligent Joy Buddha, Namaḥ Jewel Fire Buddha, Namaḥ Jewel Moonlight Buddha, Namaḥ Manifesting Non-Ignorance Buddha, Namaḥ Jewel Moon Buddha, Namaḥ Stainless Buddha, Namaḥ Free From Defilement Buddha, Namaḥ Courageous Giving Buddha, Namaḥ Pure Buddha, Namaḥ Pure Giving Buddha, Namaḥ Sāruṇa Buddha, Namaḥ Water Deva Buddha, Namaḥ Firm Virtue Buddha, Namaḥ Sandalwood Merit Buddha, Namaḥ Infinite Light-Gathering Buddha, Namaḥ Light Virtue Buddha, Namaḥ Sorrowless Virtue Buddha, Namaḥ Nārāyaṇa Buddha, Namaḥ Merit Flower Buddha, Namaḥ Buddha of Lotus Light Playing with Spiritual Powers, Namaḥ Wealth Merit Buddha, Namaḥ Virtuous Mindfulness Buddha, Namaḥ Good Fame Merit Buddha, Namaḥ Red Flame Imperial Banner King Buddha, Namaḥ Good Walking Merit Buddha, Namaḥ Victory in Battle Buddha, Namaḥ Good Walking Buddha, Namaḥ All-Pervading Adornment Merit Buddha, Namaḥ to Jewel Flower Walking Buddha, Namaḥ Jewel Lotus Well-Dwelling Sala Tree King Buddha.
「『如是等一切世界諸佛世尊常住在世，是諸世尊當慈念我。若我此生、若我前生，從無始生死已來所作眾罪，若自作、若教他作、見作隨喜；若塔、若僧、若四方僧物，若自取、若教他取、見取隨喜；五無間罪，若自作、若教他作、見作隨喜；十不善道，若自作、若教他作、見作隨喜；所作罪障，或有覆藏、或不覆藏，應墮地獄、餓鬼、畜生、諸餘惡趣、邊地下賤及蔑戾車；如是等處所作罪障，今皆懺悔。
‘All World-Honored Buddhas of all worlds who constantly dwell in the world, may these World-Honored Ones compassionately remember me. Whether in this life or in previous lives, from beginningless birth and death until now, for all the sins I have committed - whether done by myself, instructed others to do, or rejoiced in seeing others do; whether regarding stupas, the Sangha, or the property of the four-fold Sangha - whether taken by myself, instructed others to take, or rejoiced in seeing others take; the five heinous crimes - whether done by myself, instructed others to do, or rejoiced in seeing others do; the ten unwholesome paths - whether done by myself, instructed others to do, or rejoiced in seeing others do; all karmic obstructions committed, whether concealed or not concealed, that should lead to hell, hungry ghost realm, animal realm, other evil destinies, border regions, lower classes and barbarian lands - all such karmic obstructions, I now repent of them all.’
「『今諸佛世尊當證知我、當憶念我。我復於諸佛世尊前作如是言：「若我此生、若於餘生，曾行布施、或守淨戒，乃至施與畜生一摶之食，或修淨行所有善根，成就眾生所有善根，修行菩提所有善根，及無上智所有善根，一切合集校計籌量，皆悉迴向阿耨多羅三藐三菩提。如過去未來現在諸佛所作迴向，我亦如是迴向。」
‘May all the present World-Honored Buddhas bear witness to me and remember me. Before all the World-Honored Buddhas, I further speak these words: 'Whether in this life or in other lives, I have practiced giving, observed pure precepts, even given a handful of food to animals, cultivated pure conduct and its roots of goodness, accomplished the roots of goodness for sentient beings, cultivated the roots of goodness of bodhi, and cultivated the roots of goodness of unsurpassed wisdom - I gather all of these together, calculate and measure them, and transfer them all toward anuttarā-samyak-saṃbodhi. Just as all buddhas of past, future, and present have made their transferences, I too make such a transference.'”
眾罪皆懺悔， 諸福盡隨喜， 及請佛功德， 願成無上智。
All sins I now repent, In all merits I rejoice, And request the Buddha's merit, Aspiring to supreme wisdom.
去來現在佛， 於眾生最勝， 無量功德海， 我今歸命禮。』
To Buddhas past, present and future, Supreme among all beings, An ocean of immeasurable merit, I now bow in homage.
「如是舍利弗！菩薩應當一心觀此三十五佛而為上首，復應頂禮一切如來，應作如是清淨懺悔。菩薩若能滅除此罪，爾時諸佛即現其身，為度一切諸眾生故，示現如是種種之相，而於法界亦無所動，隨諸眾生種種樂欲，悉令圓滿皆得解脫。復次舍利弗！菩薩若入大悲三昧，則能示現地獄、畜生、閻魔羅界成熟眾生。菩薩若入大莊嚴三昧，則能示現長者之身成熟眾生。若入殊勝三昧，則能示現轉輪王身成熟眾生。若入熾然威光三昧，則能示現帝釋梵王殊妙色身成熟眾生。菩薩若入一向三昧，則能示現聲聞之身成熟眾生。菩薩若入清淨三昧，則能示現辟支佛身成熟眾生。菩薩若入寂靜三昧，則能示現諸佛色身成熟眾生。菩薩如是入一切法自在三昧，隨其志樂現種種身成熟眾生，或現帝釋身、或現梵王身、或現轉輪聖王身，皆為成熟諸眾生故，而於法界亦無所動。何以故？菩薩雖復隨順眾生種種示現，不見身相及生相無所得故。舍利弗！於意云何？如師子王大哮吼時，諸小野干能堪任不？」
"Thus, Śāriputra! Bodhisattvas should single-mindedly contemplate these thirty-five Buddhas as their leaders, and should also pay homage to all Tathāgatas, making such pure repentance. If bodhisattvas can eliminate these sins, then all Buddhas will manifest their bodies. For the sake of liberating all sentient beings, they manifest various forms, yet remain unmoved in the dharma-realm, fulfilling all beings' various desires and causing them all to attain liberation.
Furthermore, Śāriputra! When bodhisattvas enter the Great Compassion samādhi, they can manifest in the realms of hell, animals, and Yama to bring beings to maturity. When they enter the great Adornment samādhi, they can manifest as householders to bring beings to maturity. When they enter the Excellent samādhi, they can manifest as wheel-turning kings to bring beings to maturity. When they enter the Blazing Majesty samādhi, they can manifest as Indra or Brahma with their wonderfully adorned bodies to bring beings to maturity. When bodhisattvas enter the One-Pointed samādhi, they can manifest as śrāvakas to bring beings to maturity. When bodhisattvas enter the Pure samādhi, they can manifest as pratyekabuddhas to bring beings to maturity. When bodhisattvas enter the Tranquil samādhi, they can manifest the form bodies of buddhas to bring beings to maturity.
Thus when bodhisattvas enter the samādhi of mastery of all dharmas, they manifest various bodies according to beings' inclinations - whether as Indra, Brahma, or wheel-turning sage kings - all for the sake of bringing beings to maturity, yet remaining unmoved in the dharma-realm. Why is this? Although bodhisattvas manifest in various ways according to beings, they see neither characteristics of a body nor characteristics of birth, attaining nothing. Śāriputra, what do you think? When a lion king roars mightily, can the jackals bear it?"
舍利弗言：「不也。世尊！」
Śāriputra said: "No, World-Honored One!"
「又舍利弗！如大香象其所負重，驢堪任不？」
"Furthermore, Śāriputra! Can a donkey bear the heavy load that a great elephant carries?"
「不也。世尊！」
"No, World-Honored One!"
「又如帝釋及梵天王威德自在，貧賤之人能堪任不？」
"And can poor and lowly people match the majestic power of Indra and Brahma?"
「不也。世尊！」
"No, World-Honored One!"
「又如大力金翅鳥王翱翔運動，諸餘小鳥能堪任不？」
"And can other small birds soar and move like the mighty Garuḍa bird king?"
「不也。世尊！」
"No, World-Honored One!"
佛言：「舍利弗！是諸菩薩所有善根勇猛之力，依出離智淨諸罪垢、遠離憂悔，得見諸佛及得三昧，亦復如是。如斯罪障，非諸凡夫聲聞緣覺所能除滅。菩薩若能稱彼佛名，晝夜常行是三種法，能滅諸罪遠離憂悔，得諸三昧。」
The Buddha said: "Śāriputra! The power of these bodhisattvas' courageous roots of goodness, relying on the wisdom of renunciation to purify karmic defilements and be free from regret, seeing all buddhas and attaining samādhi, is just like this. Such karmic obstructions cannot be eliminated by ordinary beings, śrāvakas, or pratyekabuddhas. If bodhisattvas can recite those Buddhas' names and constantly practice these three dharmas day and night, they can eliminate all sins, be free from regret, and attain all samādhis.”
Upāli asks about Prātimokṣa
爾時優波離從禪定起，往詣佛所頂禮佛足，右遶三匝却住一面，白佛言：「世尊！我於靜處獨坐思惟，作如是念：『世尊所說波羅提木叉清淨戒學，為聲聞、緣覺、菩薩乘者作是說言，寧捨身命終不捨戒。世尊！若佛在世、若滅度後，云何名為聲聞緣覺波羅提木叉？云何名為菩薩乘者波羅提木叉？』世尊說我於持律中最為第一，我當云何能了毘尼善巧之義？若我從佛親聞受持逮無所畏，然後乃能為他廣說。今此大眾諸來菩薩及比丘僧悉皆集會，善哉世尊！唯願廣說決定毘尼斷除疑悔。」
At that time, Upāli arose from meditation, went to where the Buddha was, bowed at the Buddha's feet, circumambulated him three times, stood to one side, and said to the Buddha, "World-Honored One! While sitting alone in a quiet place contemplating, I had this thought, 'The World-Honored One has taught the pure precepts of the prātimokṣa, saying to the śrāvakas, pratyekabuddhas, and those of the bodhisattva vehicle that one should rather give up one's life than abandon the precepts. World-Honored One! Whether the Buddha is in the world or after his parinirvāṇa, what is called the prātimokṣa for śrāvakas and pratyekabuddhas? What is called the prātimokṣa for those of the bodhisattva vehicle?' The World-Honored One has said that I am foremost in upholding the Vinaya, but how can I understand the skillful meaning of the Vinaya? Only after hearing and receiving it directly from the Buddha will I gain fearlessness and be able to explain it extensively to others. Now this great assembly of bodhisattvas and bhikṣus has gathered together. Excellent, World-Honored One! Please expound widely on the definitive Vinaya to eliminate doubt and regret.”
爾時世尊告優波離：「汝今當知，聲聞、菩薩學清淨戒，所發心、所修行異。優波離！有聲聞乘持清淨戒，於菩薩乘名大破戒。有菩薩乘持清淨戒，於聲聞乘名大破戒。云何名為聲聞乘人雖持淨戒，於菩薩乘名大破戒？優波離！聲聞乘人乃至不應起於一念更受後身，是名聲聞持清淨戒，然於菩薩名大破戒。云何菩薩持清淨戒於聲聞乘名大破戒？菩薩摩訶薩修行大乘，能於無量阿僧祇劫堪忍受身不生厭患，是名菩薩持清淨戒，於聲聞乘名大破戒。以是義故，為菩薩乘說不盡護戒，為聲聞乘說盡護戒。為諸菩薩說開遮戒，為諸聲聞說唯遮戒。為菩薩乘說深心戒，為聲聞乘說次第戒。云何菩薩持不盡護戒，聲聞乘者持盡護戒？菩薩乘人雖持淨戒，於諸眾生應當隨順，聲聞乘人不應隨順。是故菩薩持不盡護戒，聲聞乘人持盡護戒。云何名為菩薩持開遮戒，聲聞乘人持唯遮戒？若諸菩薩於大乘中發趣修行，日初分時有所犯戒，於日中分不離一切智心，如是菩薩戒身不壞。若日中分有所犯戒，於日後分不離一切智心，如是菩薩戒身不壞。若日後分有所犯戒，於夜初分不離一切智心，如是菩薩戒身不壞。若夜初分有所犯戒，於夜中分不離一切智心，如是菩薩戒身不壞。若夜中分有所犯戒，於夜後分不離一切智心，如是菩薩戒身不壞。若夜後分有所犯戒，於日初分不離一切智心，如是菩薩戒身不壞。以是義故，菩薩乘人持開遮戒，設有所犯不應失念，妄生憂悔自惱其心。於聲聞乘有所犯者，便為破壞聲聞淨戒。何以故？聲聞持戒，斷除煩惱如救頭然，所有志樂但求涅槃，以是義故，名聲聞乘持唯遮戒。
At that time, the World-Honored One said to Upāli, "You should know that śrāvakas and bodhisattvas who study the pure precepts have different aspirations and practices. Upāli! When those of the śrāvaka vehicle maintain pure precepts, from the bodhisattva perspective this constitutes a major breach of precepts. When those of the bodhisattva vehicle maintain pure precepts, from the śrāvaka perspective this constitutes a major breach of precepts.
How is it that although śrāvaka practitioners maintain pure precepts, this constitutes a major breach from the bodhisattva perspective? Upāli! Those of the śrāvaka vehicle should not give rise to even a single thought of taking another birth - this is called maintaining pure precepts for śrāvakas, but constitutes a major breach for bodhisattvas. How is it that when bodhisattvas maintain pure precepts, this constitutes a major breach from the śrāvaka perspective? Bodhisattva-mahāsattvas practicing the Great Vehicle can patiently accept taking birth for immeasurable incalculable kalpas without becoming weary - this is called maintaining pure precepts for bodhisattvas, but constitutes a major breach for śrāvakas.
For this reason, for the bodhisattva vehicle we teach precepts of inexhaustible protection, while for the śrāvaka vehicle we teach precepts of exhaustible protection. For bodhisattvas we teach precepts that include both permissions and prohibitions, while for śrāvakas we teach precepts of only prohibitions. For the bodhisattva vehicle we teach precepts of profound mind, while for the śrāvaka vehicle we teach sequential precepts.
How do bodhisattvas maintain precepts of inexhaustible protection while śrāvakas maintain precepts of exhaustible protection? Although those of the bodhisattva vehicle maintain pure precepts, they should conform to sentient beings, while those of the śrāvaka vehicle should not conform. Therefore, bodhisattvas maintain precepts of inexhaustible protection, while those of the śrāvaka vehicle maintain precepts of exhaustible protection.
How is it that bodhisattvas maintain precepts that include both permissions and prohibitions, while śrāvakas maintain precepts of only prohibitions? If bodhisattvas practicing the Great Vehicle violate a precept in the morning but maintain the mind of all-knowledge at noon, such bodhisattvas' precept-body remains unbroken. If they violate a precept at noon but maintain the mind of all-knowledge in the afternoon, their precept-body remains unbroken. If they violate a precept in the afternoon but maintain the mind of all-knowledge in the early night, their precept-body remains unbroken. If they violate a precept in the early night but maintain the mind of all-knowledge in the middle of the night, their precept-body remains unbroken. If they violate a precept in the middle of the night but maintain the mind of all-knowledge in the late night, their precept-body remains unbroken. If they violate a precept in the late night but maintain the mind of all-knowledge in the morning, their precept-body remains unbroken.
For this reason, those of the bodhisattva vehicle maintain precepts that include both permissions and prohibitions. Even if they commit violations, they should not lose mindfulness or give rise to vain regret that afflicts their minds. For those of the śrāvaka vehicle, any violation constitutes breaking the śrāvaka's pure precepts. Why? Because śrāvakas maintain precepts to eliminate afflictions as urgently as saving their head from fire, and their only aspiration is to seek nirvāṇa. For this reason, the śrāvaka vehicle is said to maintain precepts of only prohibitions.
「復次優波離！云何菩薩持深入戒，聲聞乘人持次第戒？菩薩乘人於恒沙劫受五欲樂遊戲自在，未曾捨離菩提之心，如是菩薩不名失戒。所以者何？菩薩善能守護安住菩提之心，乃至夢中一切結使不為其患，而是菩薩所有煩惱漸漸當盡，不應一生便盡諸結。聲聞乘者成熟善根如救頭然，乃至一念不憙受生。以是義故，大乘之人持深入戒，說有開遮，名不盡護。聲聞乘人持次第戒，名曰唯遮，名為盡護。何以故？優波離！求大乘者，於阿耨多羅三藐三菩提甚為難得，具大莊嚴乃能成就。是故菩薩雖於無量阿僧祇劫往來生死，終不生於厭離之心。以是義故，如來觀察為大乘人，不應一向說厭離法，不應一向說於速證涅槃之法。應當為說慈喜相應甚深微妙無染之法，遠離憂悔無繫著法，無障無礙性空之法。菩薩聞已，於生死中而無厭倦，決定圓滿無上菩提。」
"Furthermore, Upāli! How do bodhisattvas maintain profound precepts while śrāvaka practitioners maintain sequential precepts? Those of the bodhisattva vehicle may enjoy the five desires for kalpas as numerous as grains of sand, playing freely, yet never abandoning the mind of bodhi - such bodhisattvas are not considered to have broken their precepts. Why is this? Because bodhisattvas are skilled at protecting and abiding in the mind of bodhi, and even in dreams all fetters do not afflict them. These bodhisattvas' afflictions will gradually be exhausted, but they should not exhaust all fetters in a single lifetime. Those of the śrāvaka vehicle mature their roots of goodness as urgently as saving their head from fire, not delighting in taking rebirth even for a single thought.
For this reason, those of the Great Vehicle maintain profound precepts that include both permissions and prohibitions, called inexhaustible protection. Those of the śrāvaka vehicle maintain sequential precepts, called only prohibitions, called exhaustible protection. Why is this? Upāli! For those seeking the Great Vehicle, anuttarā-samyak-saṃbodhi is extremely difficult to attain and can only be accomplished with great adornment. Therefore, although bodhisattvas transmigrate through birth and death for immeasurable asaṃkhya kalpas, they never give rise to a mind of weariness.
For this reason, the Tathāgata, observing those of the Great Vehicle, should not exclusively teach the dharma of weariness, should not exclusively teach the dharma of quickly attaining nirvāṇa. He should teach the profound and subtle undefiled dharma that accords with loving-kindness and joy, the dharma free from regret and attachment, the unobstructed dharma of emptiness of nature. Having heard this, bodhisattvas do not become weary of birth and death, and definitely perfect supreme bodhi.
爾時優波離白佛言：「世尊！若有菩薩貪心相應而犯於戒，或有菩薩瞋心相應而犯於戒，或有菩薩癡心相應而犯於戒。世尊！如是菩薩於三犯中何者為重？」
At that time, Upāli asked the Buddha: "World-Honored One! If there are bodhisattvas who violate precepts in association with greed, or bodhisattvas who violate precepts in association with anger, or bodhisattvas who violate precepts in association with delusion - World-Honored One, among these three violations, which is the most serious?"
爾時世尊告優波離言：「若諸菩薩修行大乘如恒沙劫，貪心相應而犯戒者，其罪尚輕。若一瞋心而犯於戒，其罪甚重。何以故？因貪犯戒攝受眾生，因瞋犯戒棄捨眾生。優波離！所有諸結能攝眾生，菩薩於此不應生畏。所有諸結能捨眾生，菩薩於此應生怖畏。優波離！如佛所說，貪欲難捨為過微細，瞋恚易捨為過麁重，癡難捨離過復麁重。優波離！於煩惱中，若難捨離小犯之罪，是諸菩薩應當堪忍。若易捨離大犯之罪，如是煩惱乃至夢中不應忍受。以是義故，大乘之人因貪犯戒，我說是人不名為犯。因瞋犯戒為大犯戒，名大過患、名大墮落，於佛法中是大留難。優波離！若諸菩薩於毘尼中無善方便，貪相應犯便生怖畏，瞋相應犯不生怖畏。若諸菩薩於毘尼中有善方便，貪相應犯不生怖畏，瞋相應犯生大怖畏。」
At that time, the World-Honored One said to Upāli, "If bodhisattvas practicing the Great Vehicle violate precepts in association with greed even for kalpas as numerous as grains of sand, their offense is still light. If they violate precepts with just one thought of anger, their offense is extremely serious. Why? Because violations due to greed can embrace sentient beings, while violations due to anger abandon sentient beings. Upāli! Regarding fetters that can embrace sentient beings, bodhisattvas should not be afraid. Regarding fetters that can abandon sentient beings, bodhisattvas should be fearful.
Upāli! As the Buddha has said, greed is difficult to abandon and its faults are subtle, anger is easy to abandon but its faults are coarse, and delusion is difficult to abandon and its faults are again coarse. Upāli! Among the afflictions, regarding minor violations that are difficult to abandon, bodhisattvas should bear with them. Regarding major violations that are easy to abandon, such afflictions should not be tolerated even in dreams. For this reason, when those of the Great Vehicle violate precepts due to greed, I say they are not considered to have violated them. Violations due to anger constitute major breaches of precepts, are called great transgressions, are called great downfalls, and are great obstacles in the Buddha-dharma.
Upāli! If bodhisattvas have no skillful means in the Vinaya, they become fearful of violations associated with greed but not fearful of violations associated with anger. If bodhisattvas have skillful means in the Vinaya, they do not become fearful of violations associated with greed but become greatly fearful of violations associated with anger."
爾時文殊師利法王子在大眾中白佛言：「世尊！一切諸法畢竟毘尼，何所調伏？」
At that time, Mañjuśrī, the Prince of Dharma, asked in the assembly: "World-Honored One! What is to be disciplined in the ultimate Vinaya of all dharmas?"
佛告文殊師利：「若諸凡夫了知諸法究竟毘尼，如來終不說於調伏。以不知故，如來為令覺了諸法畢竟毘尼，漸次為說諸毘尼法。」
The Buddha told Mañjuśrī: "If ordinary beings understood the ultimate Vinaya of all dharmas, the Tathāgata would not teach about discipline. Because they do not understand, the Tathāgata gradually teaches the Vinaya dharmas to help them realize the ultimate Vinaya of all dharmas."
爾時優波離白佛言：「世尊！如來說此決定毘尼，文殊師利於是法中未有所說。善哉世尊！願令文殊師利為少解說。」
Then Upāli said to the Buddha: "World-Honored One! The Tathāgata has spoken of this definitive Vinaya, but Mañjuśrī has not yet explained it. Excellent, World-Honored One! Please have Mañjuśrī give some explanation."
佛告文殊師利：「汝今當說究竟毘尼善巧之義，是優波離願樂欲聞。」
The Buddha told Mañjuśrī: "You should now explain the skillful meaning of the ultimate Vinaya, as Upāli wishes to hear it."
爾時文殊師利法王子語優波離言：「一切諸法畢竟寂滅，心寂滅故名究竟毘尼。一切諸法我不可得，無染著故名不悔毘尼。一切諸法本性清淨，無顛倒故名最勝毘尼。一切諸法如如實際，離諸見故名清淨毘尼。一切諸法不來不去，無分別故名不思議毘尼。一切諸法無住無著，念念滅故名淨諸趣毘尼。一切諸法住虛空際，離諸相故名自性遠離毘尼。一切諸法無去來今，不可得故名三世平等毘尼。一切諸法不可安立，心平等故名永斷疑惑毘尼。優波離！是為法界究竟毘尼，諸佛世尊依此成道。若善男子於是法中不善觀察，則為遠離如來淨戒。」
At that time, Mañjuśrī, the Prince of Dharma, said to Upāli, "All dharmas are ultimately quiescent; because the mind is quiescent, this is called the ultimate Vinaya. All dharmas have no self that can be attained; because there is no attachment, this is called the non-regret Vinaya. All dharmas are pure by nature; because there is no delusion, this is called the supreme Vinaya. All dharmas are as they are in reality; because they are free from views, this is called the pure Vinaya. All dharmas neither come nor go; because there is no discrimination, this is called the inconceivable Vinaya. All dharmas have no abiding and no attachment; because they cease moment by moment, this is called the Vinaya that purifies all destinies. All dharmas abide at the limit of space; because they are free from characteristics, this is called the Vinaya of inherent separation. All dharmas have no past, present, or future; because they cannot be attained, this is called the Vinaya of equality of the three times. All dharmas cannot be established; because the mind is equal, this is called the Vinaya that permanently cuts off doubt.
"Upāli! This is the ultimate Vinaya of the Dharmadhatu, by which all World-Honored Buddhas attained enlightenment. If any good sons do not properly observe this teaching, they will be far from the Tathāgata's pure precepts."
時優波離白佛言：「世尊！文殊師利所說諸法不可思議。」
Then Upāli said to the Buddha, "World-Honored One! The Dharma spoken of by Mañjuśrī are inconceivable."
爾時世尊告優波離言：「文殊師利所說之法，依不可思議無礙解脫。以是義故，凡所說法離諸心相謂心解脫，增上慢人令得離於增上慢故。」
At that time, the World-Honored One told Upāli, "The Dharma spoken of by Mañjuśrī relies on inconceivable unobstructed liberation. For this reason, all dharmas he speaks of are free from characteristics of mind and are liberation of mind, causing those with overweening pride to become free from overweening pride."
優波離白佛言：「世尊！云何聲聞及菩薩乘增上慢者？」
Upāli asked the Buddha: "World-Honored One! What are those with overweening pride in the śrāvaka and bodhisattva vehicles?
佛告優波離：「若有比丘作是思惟：『我斷貪欲。』名增上慢。『我斷瞋恚及以愚癡。』名增上慢。『貪欲法異、諸佛法異。』名增上慢。『瞋恚法異、諸佛法異。』名增上慢。『愚癡法異、諸佛法異。』名增上慢。謂有所得，名增上慢。謂有所證，名增上慢。謂有解脫，名增上慢。見諸法空，名增上慢。見於無相，名增上慢。見於無願，名增上慢。見於無生，名增上慢。見無所作，名增上慢。見有諸法，名增上慢。見法無常，名增上慢。謂諸法空何用修習？名增上慢。優波離！是名聲聞乘人增上慢者。云何名為菩薩乘人增上慢者？若諸菩薩作是思惟：『我當發心求一切智。』名增上慢。『我當修行六波羅蜜。』名增上慢。『唯依般若波羅蜜而得解脫，更無餘法而得出離。』名增上慢。『此法甚深、此非甚深。』名增上慢。『此法是淨、此法非淨。』名增上慢。『此諸佛法、此緣覺法、此聲聞法。』名增上慢。『此法應作、此不應作。』名增上慢。『此是深法、此非深法。』名增上慢。『此是近法、此非近法。』名增上慢。『此是正道、此是邪道。』名增上慢。『我於阿耨多羅三藐三菩提為疾得耶？不疾得耶？』名增上慢。『一切諸法不可思議，無能知者。我能了知。』名增上慢。乃至於不可思議阿耨多羅三藐三菩提而起思惟，為大執著，是名菩薩增上慢者。」
The Buddha told Upāli, "If a bhikṣu thinks, 'I have cut off desire' - this is overweening pride. 'I have cut off anger and delusion' - this is overweening pride. 'The dharma of desire is different from the Buddha's dharma' - this is overweening pride. 'The dharma of anger is different from the Buddha's dharma' - this is overweening pride. 'The dharma of delusion is different from the Buddha's dharma' - this is overweening pride. To think there is attainment - this is overweening pride. To think there is realization - this is overweening pride. To think there is liberation - this is overweening pride. To see dharmas as empty - this is overweening pride. To see characteristiclessness - this is overweening pride. To see wishlessness - this is overweening pride. To see non-arising - this is overweening pride. To see non-doing - this is overweening pride. To see that dharmas exist - this is overweening pride. To see dharmas as impermanent - this is overweening pride. To think 'If dharmas are empty, what use is practice?' - this is overweening pride. Upāli! These are called those with overweening pride in the śrāvaka vehicle.
"What are those with overweening pride in the bodhisattva vehicle? If bodhisattvas think, 'I shall generate the aspiration for all-knowledge' - this is overweening pride. 'I shall practice the six pāramitās' - this is overweening pride. 'Only by relying on prajñāpāramitā can one attain liberation, there are no other dharmas for liberation' - this is overweening pride. 'This dharma is profound, this is not profound' - this is overweening pride. 'This dharma is pure, this dharma is not pure' - this is overweening pride. 'This is buddha-dharma, this is pratyekabuddha-dharma, this is śrāvaka-dharma' - this is overweening pride. 'This dharma should be practiced, this should not be practiced' - this is overweening pride. 'This is profound dharma, this is not profound dharma' - this is overweening pride. 'This dharma is near, this dharma is not near' - this is overweening pride. 'This is the right path, this is the wrong path' - this is overweening pride. 'Will I quickly attain anuttarā-samyak-saṃbodhi or not?' - this is overweening pride. 'All dharmas are inconceivable and no one can know them, but I can understand them' - this is overweening pride. Even to have thoughts about the inconceivable anuttarā-samyak-saṃbodhi is great attachment - this is called one with overweening pride in the bodhisattva vehicle."
爾時優波離白佛言：「世尊！云何比丘離增上慢？」
At that time, Upāli asked the Buddha: "World-Honored One! How can a bhikṣu become free from overweening pride?"
佛告優波離：「若於一切不思議法無所執著，是名究竟無增上慢。」
The Buddha told Upāli: "When one has no attachment to any inconceivable dharmas, this is called being ultimately free from overweening pride."
爾時世尊欲重宣此義而說偈言：
At that time, the World-Honored One, wishing to further explain this meaning, spoke these verses:
一切戲論從心起， 不應分別法非法， 如是見法不思議， 彼人處世常安樂。
All conceptual proliferation arises from mind, One should not discriminate between dharma and non-dharma. Seeing dharmas as inconceivable thus, Such a person dwells in constant peace and joy.
凡夫迷惑隨心轉， 多劫輪迴諸有中， 若知法性皆無性， 是名真實不思議。
Ordinary beings, deluded, follow their minds, Turning through many kalpas in the realms of existence. If one knows the nature of dharmas has no nature, This is called true inconceivability.
若有比丘念諸佛， 非善思惟非正念， 於佛妄生分別想， 而此分別無真實。
If bhikṣus recollect the buddhas, This is neither good reflection nor right mindfulness. About buddhas they give rise to discriminating thoughts, Yet such discrimination is not True Reality.
若有思惟於空法， 如是凡夫住邪道， 但以文字說於空， 文字與空何可得？
If one contemplates empty dharmas, Such ordinary beings dwell on wrong paths. Merely using words to speak of emptiness - How can words and emptiness be attained?
若有思惟寂靜法， 是心非有本無生， 心行覺觀皆戲論， 無念名為見諸法。
If one contemplates tranquil dharmas, That mind does not exist, fundamentally unborn. Mental activity and investigation are all conceptual proliferation, No-thought is called seeing all dharmas.
一切諸法無思念， 有心有念盡皆空， 若人愛樂觀察空， 於此無念勿生念。
All dharmas are without thought, Having mind and thought - all is empty. If one delights in investigating emptiness, About this no-thought, do not give rise to thought.
法同草木無知覺， 若離於心不可得， 眾生自性無所有， 一切諸法皆如是。
Dharmas are like grass and trees without consciousness, Apart from mind they cannot be attained. Beings' self-nature has no existence, All dharmas are just like this.
如因日光眼能見， 夜則緣離無所覩， 若眼自能見色者， 何故待緣方能了？
Just as eyes can see because of sunlight, At night conditions cease and nothing is seen. If eyes could see forms by themselves, Why wait for conditions to understand?
眼常因彼諸光明， 能見種種青黃色， 當知見性依眾緣， 是故知眼不能見。
Eyes always depend on light To see various blue and yellow colors. Know that seeing's nature depends on conditions, Therefore know eyes cannot see by themselves.
設有聞諸悅意聲， 聞已即滅而無住， 推其去處不可得， 以分別故生聲想。
If one hears pleasing sounds, Once heard they cease without abiding. Seeking where they've gone, they cannot be found, Due to discrimination, sound-concepts arise.
一切諸法但言聲， 文字於中假安立， 是聲無有法非法， 凡愚不知妄生著。
All dharmas are merely words, Letters provisionally established within them. These sounds have neither dharma nor non-dharma, The foolish, not knowing, give rise to attachment.
我為世間歎布施， 而施根本不可得， 無所說中而演說， 是故佛法不思議。
I praise giving for the world, Yet giving's root cannot be found. Within nothing to say, explanations are given - Therefore the Buddha's dharma is inconceivable.
我常歎說持淨戒， 亦無眾生破戒者， 破戒之性猶虛空， 清淨持戒亦如是。
I always praise maintaining pure precepts, Yet there are no beings who break precepts. The nature of broken precepts is like space, Pure precept-keeping is also thus.
我說忍辱為最勝， 無見無生為忍性， 實無少法可瞋者， 由是說名殊勝忍。
I say patience is supreme, No-seeing and non-arising are patience's nature. There is truly no slight dharma to be angry at, Therefore it's called supreme patience.
我說晝夜常精進， 寤寐恒覺為無上， 雖經多劫勤修行， 然於所作無增減。
I speak of constant diligence day and night, Awake or asleep, constant awareness is unsurpassed. Though practicing diligently for many kalpas, Yet regarding what is done there is no increase or decrease.
禪定解脫及三昧， 開示世間如實門， 法性本來無所動， 隨順假說諸禪定。
Dhyāna concentration, liberation, and samādhi Open the real gateway for the world. Dharma-nature fundamentally has no movement, Conforming to convention, various meditations are taught.
觀察覺了名智慧， 了知諸法名智人， 諸法自性無所有， 亦無觀察了知者。
Investigation and understanding are called wisdom, Understanding dharmas is called a wise person. Dharmas' self-nature has no existence, There is also no investigator or understander.
我常歎說修苦行， 愛樂頭陀寂靜法， 能知諸法不可得， 是名清淨知足人。
I always praise practicing austerities, Delighting in ascetic practices and tranquil dharmas. Being able to know dharmas cannot be attained, This is called a pure content person.
我說地獄諸苦事， 死入大怖惡道中， 無量眾生起厭心， 實無惡趣可來往。
I speak of hell's various sufferings, Death, entering great fear in evil paths. Countless beings give rise to revulsion, Yet truly no evil destinies come or go.
刀杖鉾矟眾苦具， 亦無有能造作者， 由分別故而見有， 無量楚毒迫其身。
Swords, staves, spears and various instruments of suffering, Also have no maker, Due to discrimination they are seen to exist, Countless torments oppress their bodies.
園林種種妙花敷， 宮殿眾寶相輝映， 亦無有人能作者， 皆從分別妄心生。
Gardens with various wondrous flowers blooming, Palaces with jewels mutually reflecting, Also have no maker, All arise from discriminating deluded mind.
虛偽之法誑世間， 凡夫繫著生顛倒， 猶如分別諸幻焰， 於此取捨悉皆空。
False dharmas deceive the world, Ordinary beings bound by attachment give rise to delusion, Like discriminating various illusory flames, Regarding this, accepting and rejecting are all empty.
我說發趣菩提心， 利益世間最殊勝， 而實菩提不可得， 亦無發趣菩提者。
I speak of generating bodhicitta, Benefiting the world is most supreme, Yet truly bodhi cannot be attained, There is also no one generating bodhicitta.
心性清淨常光明， 真實無偽無愛染， 凡夫分別生貪著， 而彼煩惱本來空。
Mind-nature is pure and constantly luminous, True and genuine without love's defilement. Ordinary beings discriminate and give rise to attachment, Yet those afflictions are fundamentally empty.
諸法自性常寂靜， 何有貪欲及瞋癡？
Dharmas' self-nature is constantly tranquil, How can there be desire, anger and delusion?
不見生貪離欲處， 爾乃名為得涅槃， 其心未曾生染著， 由是成就大菩提。
Not seeing where desire arises or desire ceases, This then is called attaining nirvāṇa, One's mind has never given rise to defilement, Through this great bodhi is accomplished.
於無數劫修眾行， 度脫無量諸眾生， 眾生自性不可得， 實無眾生可度者，
Through countless kalpas practicing various practices, Liberating immeasurable beings, Beings' self-nature cannot be attained, Truly no beings can be liberated.
譬如世間大幻師， 化作無邊千億眾， 還復害此諸化人， 於此幻化無增損。
Like a great magician in the world, Creating boundless billions of beings, Then destroying these conjured people - Regarding these illusions there is no increase or decrease.
一切眾生如幻化， 求其邊際不可得， 若知如是無邊性， 斯人處世無疲厭。
All beings are like illusions, Seeking their limits they cannot be found. If one knows such limitless nature, Such a person dwells in the world without weariness.
了知諸法如實相， 常行生死即涅槃， 於諸欲中實無染， 調伏眾生言離欲。
Understanding dharmas' true characteristics, Always practicing saṃsāra is itself nirvāṇa. Among desires there is truly no defilement, Taming beings is called leaving desire.
大悲利益諸眾生， 而實無人無壽者， 不見眾生而利益， 當知此事甚為難。
Great compassion benefits all beings, Yet truly there is no person or life-span. Not seeing beings yet benefiting them - Know this matter is extremely difficult.
如以空拳誘小兒， 示言有物令歡喜， 開手拳空無所見， 小兒於此復號啼。
Like using an empty fist to entice a child, Saying there's something making them happy, Opening the hand the fist is empty with nothing to see, The child then cries again.
如是諸佛難思議， 善巧調伏眾生類， 了知法性無所有， 假名安立示世間。
Thus the buddhas are inconceivable, Skillfully taming types of beings, Understanding dharma-nature has no existence, Conventional names establish demonstrations for the world.
以大慈悲勸說言， 於我法中最安樂， 汝應出家捨恩愛， 當得沙門殊勝果。
With great compassion encouraging saying, "In my dharma there is supreme peace. You should leave home, abandon love's bonds, You will attain the śramaṇa's supreme fruit."
既已出家勤修習， 如所修行得涅槃， 復觀諸法如實相， 實無諸果而可得。
Having left home and diligently practiced, As practiced so attaining nirvāṇa, Again observing dharmas' true characteristics, Truly no fruits can be attained.
果無所有而得證， 於此方生希有心， 快哉大悲人師子， 善說相應如實法。
Fruits have no existence yet are realized, About this then arises rare and special mind: "How wonderful! The Great Compassionate Lion Among Men Skillfully speaks according with real dharma!"
一切諸法如虛空， 安立百千名句義， 或說名為禪解脫， 或名根力或菩提。
All dharmas are like empty space, Establishing hundreds of thousands of names, phrases and meanings, Sometimes called meditation and liberation, Sometimes called powers and roots or bodhi.
而此根力本無生， 禪定菩提亦非有， 無色無形不可取， 但以方便示眾生。
Yet these powers and roots fundamentally have no arising, Meditation and bodhi also do not exist, No form or shape can be grasped, Only through skillful means are being shown.
我說修行有所證， 當知遠離一切相， 若謂於中有所得， 是則非證沙門果。
I speak of practice having something to realize, Know it's離ing from all characteristics. If one claims there's something to attain within, This then is not realizing the śramaṇa's fruit.
諸法自性無所有， 當於何處言得證， 所說得證為無得， 如是了知乃名得。
Dharmas' self-nature has no existence, Where then can realization be spoken of? What's called realization is non-attainment, Understanding thus is then called attainment.
眾生得果名殊勝， 我說眾生本不生， 尚無眾生而可得， 云何當有得果者？
Beings attaining fruits is called supreme, I say beings fundamentally do not arise. Even beings cannot be attained, How then could there be fruit-attainers?
譬如良田無種子， 於中終不有牙生， 如是眾生不可得， 當於何所而言證？
Like a good field without seeds, Within it sprouts will never grow. Thus beings cannot be attained, Where then can realization be spoken of?
一切眾生性寂滅， 無有得其根本者， 若能了知如是法， 斯人滅度永無餘。
All beings' nature is extinction, None can attain their root. If one can understand such dharma, This person's extinction is forever without remainder.
過去無數百千佛， 無有能度眾生者， 若此眾生真實有， 畢竟無能得涅槃。
Past countless hundreds of thousands of buddhas, None could liberate beings. If these beings truly existed, Finally none could attain nirvāṇa.
一切諸法皆寂滅， 未曾有法可生者， 若能如是見諸法， 彼人已出於三界。
All dharmas are completely extinct, Never has there been a dharma that could arise. If one can see dharmas thus, That person has already transcended the three realms.
是則無礙佛菩提， 於中究竟無所有， 若能了知如是法， 我說名為離欲人。」
This then is unobstructed buddha-bodhi, Within it ultimately nothing exists. If one can understand such dharma, I call them a person free from desire.
爾時世尊說此偈已，二百比丘增上慢者，諸漏永盡心得解脫。六萬菩薩得無生忍。
At that time, after the World-Honored One spoke these verses, two hundred bhikṣus with overweening pride had their defilements forever exhausted and their minds attained liberation. Sixty thousand bodhisattvas attained the patient tolerance of the non-arising of dharmas.
爾時優波離白佛言：「世尊！當何名此經？我等云何奉持？」
At that time, Upāli asked the Buddha: "World-Honored One! What should this sūtra be called? How should we uphold it?"
佛告優波離：「此經名為『決定毘尼』，亦名『摧滅心識』，汝應受持。」
The Buddha told Upāli: "This sūtra is called 'The Definitive Vinaya,' and is also called 'The Destruction of Mind-Consciousness.' You should uphold it thus."
佛說此經已，尊者優波離，諸比丘眾，文殊師利并諸菩薩摩訶薩，及一切世間天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。
After the Buddha spoke this sūtra, the Venerable Upāli, the assembly of bhikṣus, Mañjuśrī and all the bodhisattva-mahāsattvas, and all the worldly devas, humans, asuras and others, having heard what the Buddha said, were all greatly delighted and faithfully accepted and upheld it.
大寶積經卷第九十