Toh 109The Noble Mahāyāna Sūtra “Gayāśīrṣa Hill”

Summary

Gayāśīrṣa Hill is a pithy
Buddhist scripture that describes various aspects of the
Mahāyāna Buddhist path. Set on Gayāśīrṣa, the hill near
Bodhgayā from which its title is derived, the sūtra presents
its teaching in the form of the Buddha’s inward examination,
a conversation between the Buddha and the bodhisattva
Mañjuśrī, and dialogues between Mañjuśrī and three
interlocutors—two gods and a bodhisattva. It provides a
sustained but concise treatment of the progress toward
awakening, the stages of aspiration for complete awakening,
method and wisdom as the two broad principles of the
bodhisattva path, and various classifications of bodhisattva
practices. Multiple translations, commentaries, and
citations of passages from Gayāśīrṣa
Hill attest to its wide influence in the
Mahāyāna Buddhist communities of India, China, and
Tibet.

Acknowledgements

This translation was produced by the Sarasvatī
Translation Team. Shenghai Li and Zhuo Siyu produced the
translation and Steven Rhodes edited the text. We would like
to acknowledge the support of the American Council of
Learned Societies. We dedicate this work to Steven Rhodes
who passed away in 2017.

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

Introduction

Gayāśīrṣa Hill is a
relatively short Mahāyāna Buddhist scripture, but
its influence over the centuries is attested to by
the multiple translations of it that were made, its
frequent citation, and its use as a source of
significant Mahāyāna Buddhist ideas and
practices.

The sūtra opens on Gayāśīrṣa Hill near Bodhgayā,
where the Buddha is dwelling with a large number of
bhikṣus and bodhisattvas. Withdrawing into solitude,
the Buddha reflects inwardly on the nature of his
awakening, how it was attained, and the nature of
the one who has attained it. After the Buddha
answers the bodhisattva Mañjuśrī’s query about how
that awakening should be sought, two gods and a
bodhisattva query Mañjuśrī in turn about the
practices that lead to the awakening of a buddha.

Gayāśīrṣa Hill was
translated into Chinese four times between the
beginning of the fifth century and the end of the
seventh century (Taishō 464, 465, 466, and 467),
before the Tibetan translation was produced by
Surendrabodhi and Yeshé Dé. Vasubandhu’s Commentary on the Gayāśīrṣa Hill
Sūtra is preserved in both Chinese and
Tibetan translations. Śākyabuddhi wrote a subcommentary on
Vasubandhu’s commentary, the Mixed Commentary on the Gayāśīrṣa Hill
Sūtra, which has survived in the form of a
Tibetan translation. In China, the fifth-century Buddhist
monk Hongchong (充弘)
reportedly composed a commentary on Kumārajīva’s
Chinese translation of Gayāśīrṣa Hill.

Gayāśīrṣa Hill is
set in a place and time commemorated in Buddhist
accounts of the life of the Buddha. In the
Mūlasarvāstivāda Vinaya, The
Chapter on a Schism in the Saṅgha (Saṅghabhedavastu)
describes in detail the Buddha’s visit to Gayāśīrṣa
Hill when, not long after his first teaching in
Sarnath, he had returned to the Urubilvā (or
Uruvilvā) area and had converted the three Kāśyapa
brothers of Urubilvā (Pali Uruvelā) and their
thousand jaṭila
(matted-haired) ascetic followers who had been
practicing on the banks of the nearby Nairañjanā
River. It was on Gayāśīrṣa Hill that he led them all
to attain the level of arhat by displaying the
“three miracles,” i.e., the miracle of the
supernatural, the miracle of pointing out, and the
miracle of instruction, and he remained there until
he was invited to Rājagṛha for the first time by
King Bimbisāra. These events are summarized in a
passage that appears in parallel in several other
texts, notably The Chapter on
Going Forth (Pravrajyāvastu, Toh 1,

) and The Hundred Deeds (Karmaśataka, Toh 340,

–

), with a parallel
in the Pali literature, too: the Mahāvagga section
of the Vinaya
Piṭaka describes the Buddha staying on
Gayāśīrṣa Hill “accompanied by a great saṅgha of
bhikkhus consisting of one thousand fully ordained
monks, all of whom were previously ascetics with
matted hair.” It was on
that occasion, according to the Pali tradition, that
he delivered the famous Ādittapariyāya, often known as the “Fire
Sermon,” found in the Saṃyutta Nikāya (SN 35.28), a
teaching that matches what the Saṅghabhedavastu says
of the “miracle of instruction.”

The introductory setting of Gayāśīrṣa Hill makes it clear that
although the audience includes the same thousand
newly converted disciples mentioned in those
accounts, the teaching recounted in the present text
is supposed to have been given slightly later in
this initial period, as the new monk disciples had
already attained the arhat level. But, in any case,
we would not expect its content, as a Mahāyāna
sūtra, to bear a close resemblance to the teachings
associated with Gayāśīrṣa
Hill transmitted in the Pali tradition;
moreover, the audience includes “many bodhisattva
great beings.”

Gayāśīrṣa itself is a flat-topped hill that can
be visited today outside the city of Gayā in Bihar.
It lies in Urubilvā, along the Nairañjanā River, the
same area of Magadha where Bodhgayā is located as
well the places where, before his awakening, the
Buddha had practiced asceticism. Gayāśīrṣa was
already a pilgrimage place or tīrtha
sacred in the Brahmanical tradition, in connection
with legends of a buried, reclining giant—in one
version, a demon king called Gayāsura who was
immobilized by Viṣṇu, and in another a saintly
prince called Gaya. This hill marks the position of
his head, with other features of the landscape in
the region associated with other parts of his
body. However,
Vinītaruci’s Chinese translation of this sūtra
(Taishō 466) preserves in its title an alternative
interpretation of the name of the mountain,
“Elephant Head” (xiangtou, 象頭, or gajaśīrṣa), which is corroborated by the
form gajasīsa found in some of the Pali
commentaries, although not in the suttas themselves.
Other sūtras in the Kangyur of which the setting is
Gayāśīrṣa Hill
include the celebrated Jewel
Cloud (Toh 231) and Victory of the Ultimate
Dharma (Toh 246).

Vasubandhu’s commentary divides Gayāśīrṣa Hill into nine
topics. Although the sūtra contains a few enigmatic
passages, an independent reading of the text will
quite certainly be a meaningful and rewarding
experience, especially if the reader has some
familiarity with basic Buddhist concepts. That said,
what makes Vasubandhu’s text particularly
interesting is the specific commentarial techniques
that are used and the influence that it must have
exerted on Buddhist readers, translators, and scholars in the past, as
evidenced by the commentary’s translation into both
Chinese and Tibetan.

Vasubandhu’s commentary describes the general
structure of the entire sūtra and provides lists of
exegetical points to help organize its passages.
According to Vasubandhu, the sūtra begins with (1)
an introduction (gleng gzhi), which is
followed by a description of (2) “the excellence of
its harmonious audience” (mthun pa’i nyan pa po phun sum tshogs
pa). This point in his list corresponds
to the individual lines in the sūtra that describe
the qualities of the one thousand bhikṣus in
attendance. The sūtra then moves into its main
topics, beginning with the Buddha’s withdrawal into
solitude and engagement in contemplation. This is
followed by the Buddha’s acknowledgement of his own
awakening and his successful promulgation of the
Dharma. Vasubandhu classifies these two sections as
(3) meditative absorption (ting nge
’dzin) and (4) “the purity of the
realizer” (rtogs pa po rnam par dag pa). In the
sūtra, the Buddha examines the means by which
awakening is realized, awakening itself, and the
person who attains awakening. None of these
examinations discovers any real entity associated
with the different factors of awakening. Vasubandhu
names this section (5) “matters to be examined”
(brtag par
bya ba’i dngos po). These analyses,
according to Vasubandhu, are conducted in meditative
absorption; therefore, (6) “emergence from
meditation” (bzhengs pa) designates a transition
between the completion of the Buddha’s meditative
absorption and the commencement of his teaching.
These distinctions are not, however, indicated in
the text of the sūtra.

After the Buddha’s instruction to Mañjuśrī, the
remaining dialogues take place between Mañjuśrī and
three interlocutors. Vasubandhu places the dialogue
between Mañjuśrī and the first deity in a division
of the text that he calls (8) “the power of the
excellent qualities of bodhisattvas” (byang chub sems
dpa’i yon tan gyi mthu). Vasubandhu
remarks here that the point of asking Mañjuśrī
questions while the Buddha is present is to show the
excellence of the bodhisattva. The first individual
who approaches Mañjuśrī is a deity to whom the
bodhisattva describes a series of interrelated
practices. The first part of the series begins with
great compassion and ends with “the intention” and
“the noblest intention” of the bodhisattva. In this
part of the series, each practice is said to be
encompassed by the next. From the
noblest intention onward, each practice is said to
occur for the sake of the next.

Mañjuśrī’s instruction then distinguishes four
kinds of “mind generation.” The term is not defined
in the sūtra itself, but in the Mahāyāna sūtras and
scholastic literature it is usually synonymous with
the aspiration for complete awakening—in other
words, bodhicitta. The four types of giving
rise to the mind of awakening are (1) the initial
giving rise to the mind of awakening, (2) the giving
rise to the mind of awakening that is associated
with conduct, (3) the giving rise to the mind of
awakening that is irreversible, and (4) the giving
rise to the mind of awakening that is separated from
the goal by one birth. Gayāśīrṣa Hill, using various analogies
and images, presents the four kinds of giving rise
to the mind of awakening primarily as four different
stages of the bodhisattva’s path. Vasubandhu’s
commentary adds that the four kinds of giving rise
to the mind of awakening are encompassed by the ten
levels of noble bodhisattvas.

The present translation was made from the
Comparative Edition (Tib. dpe bsdur ma) of the Tibetan
translation of Gayāśīrṣa
Hill, based on the Degé Kangyur. Variant
readings are recorded in the endnotes. To resolve
ambiguity, to choose among multiple meanings of
words, and to infer the original Sanskrit behind the
Tibetan translation, we have used the four Chinese
translations of the sūtra and the Chinese
translation of Vasubandhu’s Commentary on the Gayāśīrṣa Hill Sūtra.
Śākyabuddhi’s Mixed Commentary
on the Gayāśīrṣa Hill Sūtra has also been
consulted occasionally. However, it has been our
principle not to use these sources to settle on a
reading that cannot be derived from the Tibetan
translation of the sūtra. We are aware that a
complete textual history of this important sūtra,
and a full account of the hermeneutics of its two
extant Indian commentaries, cannot be adequately
dealt with in the format of the present translation.
Our hope is that this translation will inspire
others to study this sūtra and its commentaries in
turn.

The Translation

The Noble Mahāyāna Sūtra

Gayāśīrṣa Hill

Homage to all
buddhas and bodhisattvas.

Thus did I hear at one time. Not long after
attaining full awakening, the Bhagavat was residing
at the shrine of Gayāśīrṣa on Gayā Hill together
with a great saṅgha of bhikṣus numbering one
thousand—all of them previously ascetics with matted
hair, having done what had to be done, with their
task accomplished, their burdens laid down, their
own purpose attained, the fetters of existence
extinguished, their minds freed through perfect
knowledge, and the excellence of all powers of the
mind perfected, and exclusively arhats—and a great
many bodhisattva great beings.

Then, alone, the Bhagavat went into isolation,
settled himself inwardly, and examined the
dharmadhātu, thinking, “I attained awakening. I
realized gnosis. I did what had to be done. I laid
down my burden. I crossed the wild forest of
saṃsāra. I eliminated ignorance. I accomplished
knowledge. I removed the thorn. I extinguished
craving. I built the ship of Dharma. I beat the drum
of Dharma. I blew the conch of Dharma. I raised the
banner of Dharma. I overcame the way of saṃsāra. I
described the way of Dharma. I cut off unfit paths.
I demonstrated the path. I rejected barren fields. I
demonstrated the fields of merit.

“Now, how did I realize awakening? By what means did I
realize it? Who realized it? These things ought to
be examined.

“Was it realized by the body? Or was it realized
by the mind?

“Awakening is merely a name, merely a
convention, without language, not analyzable, not
established, without movement, without engagement,
without cognition, and not to be designated. It has
transcended coming and going, transcended
designation, and transcended the three realms. It is
unseen, unheard, undifferentiated, without
foundation, unobservable, without movement, without
elaboration, without engagement, and not examinable.
It is immeasurable, indemonstrable, without words,
without syllables, without verbal expression.

“Thus, who will attain full awakening? By what
means will one attain full awakening? What is it to
be fully awakened? All these things are mere names,
merely designated, mere signs, mere conventions,
conceptualized and imagined. They are not arisen,
without arising, not a substance, without substance,
without appropriation, indemonstrable, and without
attachment.

“Mañjuśrī,” replied the Bhagavat, “a bodhisattva
should advance toward awakening in accordance with
how that awakening is.”

Mañjuśrī asked, “Bhagavat, how should one seek
awakening?”

“Mañjuśrī,” replied the Bhagavat, “awakening
transcends the three realms, transcends conventions,
transcends the language of syllables, and transcends
words. It is without engagement—without engagement
from the very beginning. Therefore, Mañjuśrī,
bodhisattvas who have transcended engagement should
advance toward awakening.

“Mañjuśrī, engagement that is without engagement
is engagement in awakening. Mañjuśrī, engagement in
the absence of substance is engagement in awakening.
Mañjuśrī, engagement in an open state is engagement
in awakening. Mañjuśrī, engagement in the nature of
the dharmadhātu is engagement in awakening.
Mañjuśrī, engagement in the absence of fixation on
all phenomena is engagement in awakening. Mañjuśrī,
engagement in the indivisible very limit of reality
is engagement in awakening. Mañjuśrī, engagement in
the absence of elimination and the absence of
addition is engagement in awakening. Mañjuśrī,
engagement in the non-different and the absence of
difference is engagement in awakening. Mañjuśrī,
engagement in the properly understood visual
aberration, echo, space, reflection of the moon in
water, and mirage is engagement in awakening.”

He asked, “Mañjuśrī, by what is the great
compassion of bodhisattvas encompassed?”

He asked, “Mañjuśrī, by what is immovability
encompassed?”

He asked, “Mañjuśrī, by what is the mind that is
impartial toward all sentient beings encompassed?”

He asked, “Mañjuśrī, for the sake of what do the
intention and the noblest intention arise?”

He asked, “Mañjuśrī, for the sake of what does
the mind of awakening arise?”

He asked, “Mañjuśrī, for the sake of what do the
six perfections arise?”

He asked, “Mañjuśrī, for the sake of what do
method and wisdom arise?”

“Divine son, the method and wisdom of
bodhisattvas arise for the sake of heedfulness.”

He asked, “Mañjuśrī, for the sake of what does
heedfulness arise?”

He asked, “Mañjuśrī, for the sake of what do the
three kinds of good conduct arise?”

He asked, “Mañjuśrī, for the sake of what do the
ten virtuous courses of action arise?”

He asked, “Mañjuśrī, for the sake of what does
restraint arise?”

“Divine son, the restraint of bodhisattvas
arises for the sake of proper attention.”

He asked, “Mañjuśrī, for the sake of what does
proper attention arise?”

He asked, “Mañjuśrī, for the sake of what does
investigation arise?”

“Divine son, the investigation of bodhisattvas
arises for the sake of mindfulness.”

“Divine son,” replied Mañjuśrī, “these four are
the kinds of the bodhisattvas’ giving rise to the
mind of awakening that are included among causes and
included among results. What are these four? They
are the initial giving rise to the mind of
awakening, that which is associated with conduct,
the irreversible, and that which is separated from
the goal by one birth. With respect to these, the
initial giving rise to the mind of awakening should
be viewed as the cause of the giving rise to the
mind of awakening that is associated with conduct;
that associated with conduct should be viewed as the
cause of the irreversible; the irreversible should
be viewed as the cause of that which is separated
from the goal by one birth; the giving rise to the
mind of awakening that is separated from the goal by
one birth should be viewed as the cause that is
associated with the result.

“Furthermore, divine son, the initial giving
rise to the mind of awakening should be viewed as
like the planting of a seed. The giving rise to the
mind of awakening that is associated with conduct
should be viewed as like the forming of a sprout
from a seed. The irreversible giving rise to the
mind of awakening should be viewed as like the
arising of a stem, leaves, flowers, and fruits. The
giving rise to the mind of awakening that is
separated from the goal by one birth should be
viewed as like the ripening of fruits.

“Furthermore, divine son, the initial giving
rise to the mind of awakening should be viewed as
like a chariot maker’s knowledge of how to gather
wood. The giving rise to the mind of awakening that
is associated with conduct should be viewed as like
knowing how to construct the parts of a chariot. The
irreversible giving rise to the mind of awakening
should be viewed as like knowing how to put together
the parts of a chariot. The giving rise to the mind
of awakening that is separated from the goal by one
birth should be viewed as like knowing how to load
packs onto a chariot.

“Furthermore, divine son, the initial giving
rise to the mind of awakening should be viewed as
like the forming of the new moon’s orb. The giving
rise to the mind of awakening that is associated
with conduct should be viewed as like the appearance of the
moon’s orb on the nights of the fifth, sixth, and
seventh days. The irreversible
giving rise to the mind of awakening should be
viewed as like the appearance of the moon’s orb on the night
of the tenth day. The giving rise to the mind of
awakening that is separated from the goal by one
birth should be viewed as like the appearance of the
moon’s orb on the night of the fourteenth day. The
gnosis of the tathāgata should be viewed as like the
appearance
of the moon’s orb on the night of the fifteenth
day.

“Furthermore, divine son, the initial giving
rise to the mind of awakening surpasses the
śrāvaka’s level. The second giving rise to the mind
of awakening surpasses the pratyekabuddha’s level.
The third giving rise to the mind of awakening
surpasses the uncertain level. The fourth giving
rise to the mind of awakening dwells in the domain
of certainty.

“Furthermore, divine son, the initial giving
rise to the mind of awakening should be viewed as
being like learning the alphabet. The giving rise to
the mind of awakening that is associated with
conduct should be viewed as like knowing how to
distinguish the declensions. The irreversible giving
rise to the mind of awakening should be viewed as
like knowing reckoning, calculation, and
arithmetic. The giving
rise to the mind of awakening that is separated from
the goal by one birth should be viewed as like
mastering the treatises.

“Furthermore, divine son, the initial giving
rise to the mind of awakening is encompassed by the
cause. The second giving rise to the mind of
awakening is encompassed by gnosis. The third giving
rise to the mind of awakening is encompassed by
abandonment. The fourth giving rise to the mind of
awakening is encompassed by the result.

“Furthermore, divine son, the initial giving
rise to the mind of awakening arises from the cause.
The second giving
rise to the mind of awakening arises from gnosis.
The third giving rise to the mind of awakening
arises from abandonment. The fourth giving rise to
the mind of awakening arises from the result.

“Furthermore, divine son, the initial giving
rise to the mind of awakening should be viewed as
being like the gathering of medicines. The second
giving rise to the mind of awakening should be
viewed as being like skill in the classification of
medicines. The third giving rise to the mind of
awakening should be viewed as being like skill in
concocting medicines. The fourth giving rise to the
mind of awakening should be viewed as being like
skill in treating patients.

“Furthermore, divine son, the initial giving
rise to the mind of awakening should be viewed as
being like birth into the lineage of a king of
Dharma. The second giving rise to the mind of
awakening should be viewed as being like undertaking
the training in the lineage of a king of Dharma. The
third giving rise to the mind of awakening should be
viewed as being like having completed the training
in the lineage of a king of Dharma. The fourth
giving rise to the mind of awakening should be
viewed as being like having mastered the training in
the lineage of a king of Dharma.”

“Divine son,” replied Mañjuśrī, “the paths of
the bodhisattvas, in brief, are two; possessed of
these two paths, bodhisattvas will quickly and fully
awaken to unsurpassed, perfect, complete awakening.
What are the two?
They are method and wisdom.

“Regarding these, method is the knowledge of
gathering, while wisdom is the knowledge of
discernment. Method views
sentient beings, while wisdom does not view any
phenomena. Method is the knowledge of connection to
phenomena, while wisdom is the knowledge of
separation. Method is the knowledge that observes
causes, while wisdom proceeds to exhaust causes.
Method is the knowledge of different phenomena,
while wisdom is the knowledge of the
undifferentiated dharmadhātu. Method is the
knowledge of the ornaments of buddha lands, while
wisdom is the knowledge that the equality of buddha
lands is undifferentiated. Method is the knowledge
that engages the faculties and conduct of sentient
beings, while wisdom is the knowledge that sentient
beings cannot be observed. Method is the knowledge
that obtains the ornaments of awakening, while
wisdom is the knowledge of the complete awakening of
all the buddhas’ qualities.

“Divine son, furthermore, the paths, in brief,
are two. What are the two? The path of accumulation
and the path of discernment. Regarding these, the
path of accumulation is the five perfections, while
the path of discernment is the perfection of
wisdom.

“Furthermore, the paths, in brief, are two. What
are the two? The path with attachment and the path
without attachment. Regarding these, the path with
attachment is the five perfections, while the path
without attachment is the perfection of wisdom.

“Furthermore, the paths, in brief, are two. What
are the two? The contaminated path and the
uncontaminated path. Regarding these, the
contaminated path is the five perfections, while the
uncontaminated path is the perfection of wisdom.

“Furthermore, the paths, in brief, are two. What are the two?
The limited path and the unlimited path. Regarding
these, the limited path is a ground for signs, while
the unlimited path is a ground that is without
signs.

“Furthermore, the paths, in brief, are two. What
are the two? The path of knowledge and the path of
abandonment. Regarding these, the path of knowledge
ranges from the first level to the seventh level,
while the path of abandonment ranges from the eighth
level to the tenth level.”

He asked, “Mañjuśrī, why is the object
dissociated but the gnosis associated?”

“What is called gnosis is
a path. The path is associated with mind rather than
dissociated from it. Son of good family, therefore,
gnosis is said to be associated; it is not dissociated.

“Gnosis is associated with abandonment, rather than
dissociated from it. Therefore, son of good family,
gnosis is said to be associated; it is not dissociated.

“What is called gnosis is
skilled in the aggregates,
skilled in the elements, skilled in the sense bases,
skilled in dependent origination, and skilled in
analyzing what is possible and what is not possible.
Therefore, son of good family, gnosis is said to be
associated;
it is not dissociated.

“Furthermore, son of good family, the
knowledges of bodhisattva great beings are of ten
types. What are the ten types? They are as follows:
the knowledge of causes, the knowledge of results,
the knowledge of aims, the knowledge of method, the
knowledge of wisdom, the knowledge of gathering, the
knowledge of the perfections, the knowledge of great
compassion, the knowledge of bringing sentient
beings to maturity, and the knowledge of not being
fixated on any phenomena. Son of good family, these
ten are the knowledges of bodhisattva great
beings.

“Furthermore, son of good family, the endeavors
of bodhisattva great beings are of ten types. What
are the ten? They are as follows: the endeavor of
body for the sake of purifying the physical actions
of all sentient beings, the endeavor of speech for
the sake of purifying the verbal actions of all
sentient beings, the endeavor of mind for the sake
of purifying the mental actions of all sentient
beings, the internal endeavor for the sake of
eliminating fixation on all sentient beings, the
external endeavor for the sake of acting equally
toward all sentient beings, the endeavor of gnosis
for the sake of perfecting the gnosis of buddhas,
the endeavor of lands for the sake of fully
displaying the array of excellent qualities of all
buddha lands, the endeavor of bringing sentient
beings to maturity for the sake of developing
proficiency in medicines for the illnesses of the
afflictions, the endeavor of suchness for the sake
of perfecting the domain of certainty, and the
endeavor of perfecting the gnosis of the
unconditioned for the sake of eliminating the mind’s
fixation on all three realms. Son of
good family, these ten are the endeavors of
bodhisattva great beings.

“Furthermore, son of good family, the
applications of bodhisattva great beings are of ten
types. What are the ten? They are as follows: the
application of the perfections, the application of
the means for gathering disciples, the application
of wisdom, the application of method, the
application of great compassion, the application of
seeking the accumulations of merit, the application
of seeking the accumulations of gnosis, the
application of purifying intentions, the application
of analyzing the truths, and the application of the
absence of fixation on everything attractive or
unattractive. Son of good family, these ten are the
applications of bodhisattva great beings.

“Furthermore, son of good family, these ten are
the ten matters that relate to the discipline of
bodhisattva great beings. What are the ten? They are
as follows: disciplining the mind of miserliness by
pouring down a rain of charity, disciplining the
mind of corrupt ethical conduct by purifying the
three types of actions, disciplining the mind of
anger by cultivating love,
disciplining the mind of laziness by not tiring in
the pursuit of the qualities of the buddhas,
disciplining the mind of nonvirtue with the
concentrations, liberations, and emanations, disciplining the mind of
ignorance by accumulating the collection of skills
in reaching a definite conclusion by means of the
perfection of wisdom, disciplining the afflictions
by generating the accumulations of the paths,
disciplining by way of accumulating the collection
of truth by generating unerring paths, disciplining
the mind by mastery over the timely and untimely,
and disciplining the self by realizing the dharma of
the absence of self. Son of good family, these ten
are the matters that relate to the discipline of
bodhisattva great beings.

“Furthermore, son of good family, these ten are
the disciplined states of bodhisattva great beings.
What are the ten? They are as follows: the
disciplined state of the body through abandoning the
three types of nonvirtuous physical action, the
disciplined state of speech through abandoning the
four types of verbal action, the disciplined state
of mind through abandoning the three types of mental
misconduct, the internal disciplined state by way of
the absence of fixation on one’s body, the
disciplined state in regard to external objects by
way of the absence of fixation on all phenomena, the
disciplined state without fixation on the
accumulations of gnosis effected by way of the
absence of fixation on paths, the disciplined state
in regard to self-aggrandizement by way of
investigating the nature of the āryas’ levels, the
disciplined state in regard to purifying a pure
future by way of remaining in the perfection of
wisdom, the highly disciplined state in regard to
conventions by way of not deceiving any sentient
being, and the disciplined state of disregarding
body and mind by way of the great compassion that
brings all sentient beings to maturity. Son of good family,
these ten are the disciplined states of bodhisattva
great beings.

“Furthermore, son of good family, awakening
belongs to bodhisattva great beings who make
practice essential; it does not belong to those who
make wrong practice essential. With respect to that, making
practice essential is acting in accordance with what
one has said. Making wrong practice essential is
only a matter of words. With respect to that, making
practice essential is manifold; making wrong
practice essential is not manifold.

“Furthermore, son of good family, these two are
the practices of bodhisattva great beings. What are
the two? They are the practice of the path and the
practice of abandonment. Son of good family, these
two are the practices of bodhisattva great
beings.

“Furthermore, son of good family, there are two
practices of bodhisattva great beings. What are the
two? They are the practice through knowledge that is
coupled with effort and the practice through
spontaneous gnosis. Son of good family, these two
are the practices of bodhisattva great beings.

“Furthermore, son of good family, there are two
practices of bodhisattva great beings. What are the
two? They are the practice in skill at establishing
the levels and the practice in skill at the
undifferentiated level. Son of good family, these
two are the practices of bodhisattva great beings.

“Furthermore, son of good family, there are two
practices of bodhisattva great beings. What are the
two? They are the practice that abandons the flaws
related to the levels and the practice that
completes the skill in advancing from one level to
another. Son of good family, these two are the
practices of bodhisattva great beings.

“Furthermore, son of good family, there are two
practices of bodhisattva great beings. What are the
two? They are the practice of the teachings on the
levels of śrāvakas and pratyekabuddhas and the
practice that is skilled in being irreversible from
the awakening of a buddha. Son of good family, these
two are the practices of bodhisattva great
beings.

“Son of good family, the practices of
bodhisattva great beings are those that are like
this. Bodhisattva great beings should make effort in
them. Son of good family, unsurpassed, perfect,
complete awakening is not difficult to attain for
bodhisattva great beings who practice in these
ways.”

Then, the Bhagavat said to the ever-youthful
Mañjuśrī, “Mañjuśrī, you have spoken these words
well. Well done! Well done!” After the Bhagavat had
said so, the ever-youthful Mañjuśrī and the world
with its gods, humans, asuras, and gandharvas
rejoiced, and they praised what was spoken by the
Bhagavat.

This completes the noble Mahāyāna sūtra
“Gayāśīrṣa Hill.”

Colophon

Notes

Bibliography

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