大乘伽耶山頂經

Thus have I heard: at one time the World-Honored One was dwelling in a vihāra upon the summit of the mountain belonging to the city of Gayā, together with a community of one thousand great bhikṣus, who had all formerly been of the Brahmacārin lineage wearing long hair. They were all Arhats whose every defiled karma had been exhausted, who had accomplished what was to be done, who had laid down every burden, who had attained the benefit for themselves, who had ended all bondage within the realms of existence, who through right-knowledge were liberated, whose minds had attained mastery, and who had reached the shore of Nirvāṇa.^[2] Together also with immeasurable great Bodhisattvas, all gathered together in the presence of the Buddha.

When the World-Honored One had accomplished the station of Perfect Enlightenment, not many days thereafter, He sat tranquilly and serenely, entering into Right Concentration, contemplating the Dharma-realm, and there arose in Him this thought: "I have realized Bodhi, I have attained Sagely wisdom, that which ought to be done has been done, I have laid down every burden, I have gone forth beyond the vast wilderness of birth-and-death, I have cast off ignorance and attained luminous wisdom, I have pulled out the poisoned arrow, I have drained dry the mind of thirsting craving, I have realized the Dharma-realm, I have beaten the drum of Dharma, I have blown the conch of Dharma, I have raised the banner of Dharma,

I have abandoned the eye of birth-and-death and made clear the eye of Dharma (the Dharma-eye), I have closed off the evil paths and opened all the good paths, I have forsaken the non-fields and pointed out the fields of merit.^[3]

"Now I examine closely such dharmas as these: what dharma is now realized, has been realized, and shall be realized? Is that dharma realized through the body or realized through the mind?^[4]

"If Bodhi were realized through the body, then the body is dull and obtuse, without awareness, without thought, like grass, trees, walls, fences, tiles, and stones; arising from the four great elements, born of father and mother, it is a dharma that is impermanent, decaying, dissolving, and perishing, requiring the support of various conditions—bathing, washing, food, and clothing—in order to continue to exist.^[5]

"If Bodhi were realized through the mind, then the mind is like an illusory transformation, without mark, without form, with no basis to rely upon, with nothing to contain it or receive it.^[6]

"Moreover, Bodhi is established as a designation in accordance with the world, for it has no resonance, no form or color, no fruition (no result), no characteristic, no coming, no going, no exiting, no entering; it passes beyond the three realms and has no location whatsoever; it cannot be seen, heard, or known, it cannot be remembered or thought of, it is far removed from clinging to objects (entanglement with the dust of conditions), it is not a domain of frivolous discourse, it has nothing to be entered (no place of entry), it has no written words, it cannot be shaken, it cannot be settled, and it cuts off entirely all pathways of language.^[7]

"As for the present realization, the past realization, and the future realization of Bodhi—these are only false and deluded discriminations of designations, for it neither arises nor originates, has no intrinsic nature, cannot be grasped, cannot be spoken, and cannot be clung to with attachment. Therein, in truth, there is nothing that has accomplished Perfect Enlightenment, that now accomplishes Perfect Enlightenment, or that shall accomplish Perfect Enlightenment. If there is non-realization (nothing realized) and non-accomplishment (nothing accomplished) such as this, only then may it be called the accomplishment of Perfect Enlightenment. Why so?—Because Bodhi (Perfect Enlightenment) is the leaving behind of all marks of agitation and change."^[8]

At that time, the great Bodhisattva Mañjuśrī, knowing what the Buddha was thus pondering, addressed the Buddha, saying: "O World-Honored One! If the mark of Bodhi is such, in what should the good sons and good daughters who give rise to the Bodhi-mind abide?"

The Buddha said: "As the mark of Bodhi is, so should they abide."^[9]

The Bodhisattva Mañjuśrī addressed the Buddha, saying: "O World-Honored One! What is the mark of Bodhi?"

The Buddha said: "Mañjuśrī! The mark of Bodhi towers high above the three realms; in accordance with worldly convention a designation comes to be for it, yet it is far removed from all sound and verbal expression. The Bodhisattvas who give rise to the mind directed toward Bodhi, from the moment of first giving rise to the mind, are already 'without any direction' (having no direction to tend toward, because Bodhi belongs to emptiness-nature).

Therefore, Mañjuśrī! The good sons and good daughters should, with a mind far removed from the giving rise to the mind and the seeking after it, abide in Bodhi. Mañjuśrī!

If the Bodhisattvas, giving rise to the mind, are able to direct themselves into 'the place of no direction,' this is to direct oneself toward the path of Bodhi. Mañjuśrī! To direct oneself toward 'the absence of intrinsic nature' is to direct oneself toward Bodhi; to direct oneself toward 'the absence of location' is to direct oneself toward Bodhi; to direct oneself toward 'the nature of the Dharma-realm' is to direct oneself toward Bodhi; to direct oneself toward the state in which, among all dharmas, there is no longer any place of attachment, is to direct oneself toward Bodhi; to direct oneself toward 'the reality-limit without distinction' is to direct oneself toward Bodhi;

to direct oneself toward that which is 'like a reflection in a mirror, like a shadow in the light, like the moon beneath the water, like fire in the season of heat' is to direct oneself toward Bodhi!"^[10]

At that time, within the great assembly there was a Devaputra named Pure-Moon Majestic-Radiance, who addressed the Bodhisattva Mañjuśrī, saying: "O Great Being! What practice do the great Bodhisattvas cultivate, and upon what do they rely in their cultivation?"—The Bodhisattva Mañjuśrī replied: "O Devaputra! The great Bodhisattvas cultivate the practice of great compassion,

relying upon all sentient beings in their cultivation."—The Devaputra Pure-Moon asked again: "Upon what mind does the Bodhisattva's practice of great compassion arise?"—The Bodhisattva Mañjuśrī said: "The Bodhisattva's practice of great compassion arises upon a mind free of flattery and deceit."—The Devaputra Pure-Moon asked again: "Upon what does the mind free of flattery and deceit arise?"—He replied: "The mind free of flattery and deceit arises upon the mind of equality toward all sentient beings."—Question: "Upon what does the mind of equality toward all sentient beings arise?"—Answer: "It arises upon the mind that enters into the nature of dharmas,

which is neither one (not identical) nor different (not other)."—Question: "Upon what does that mind which enters into the nature of dharmas, neither one nor different, arise?"—Answer: "It arises upon the mind of profound faith."—Question: "Upon what does the mind of profound faith arise?"—Answer: "It arises upon the Bodhi-mind."—Question: "Upon what does the Bodhi-mind arise?"—Answer: "It arises upon the six Pāramitās."—Question: "Upon what do the six Pāramitās arise?"—Answer: "They arise upon the wisdom of skillful means.^[11]"—Question: "Upon what does the wisdom of skillful means arise?"—Answer: "It arises upon non-heedlessness."—Question: "Upon what does non-heedlessness arise?"—Answer: "It arises upon the three pure practices (of body, speech,

and mind)."—Question: "Upon what do the three pure practices arise?"—Answer: "They arise upon the ten paths of wholesome action.^[12]"—Question: "Upon what do the ten paths of wholesome action arise?"—Answer: "They arise upon the pure keeping of the precepts."—Question: "Upon what does the pure keeping of the precepts arise?"—Answer: "It arises upon reflection in accordance with right principle."—Question: "Upon what does reflection in accordance with right principle arise?"—Answer: "It arises upon the mind of contemplation."—Question: "Upon what does the mind of contemplation arise?"—Answer: "It arises from holding in mind (remembering and preserving) without forgetting."^[13]

At that time, the Devaputra Pure-Moon Majestic-Radiance asked the Bodhisattva Mañjuśrī once more: "O Great Being! By how many kinds of cause and effect do the Bodhisattvas who give rise to the Bodhi-mind attain accomplishment?"—The Bodhisattva Mañjuśrī replied: "O Devaputra! The Bodhisattvas who give rise to the Bodhi-mind attain accomplishment through four kinds of cause and effect.

What are these four kinds of cause and effect?—First, the initial giving rise to the mind. Second, the giving rise to the mind of understanding, practice, and abiding. Third, the giving rise to the mind of non-retrogression.

Fourth, the giving rise to the mind of one-lifetime-to-succession.^[14] One should know that the initial giving rise to the mind is the cause of understanding, practice, and abiding; the giving rise to the mind of understanding, practice, and abiding is the cause of non-retrogression; the giving rise to the mind of non-retrogression is the cause of one-lifetime-to-succession; and one-lifetime-to-succession is the cause of all-knowledge."^[15]

"Furthermore, Devaputra! One should know that the initial giving rise to the mind is like a seed newly sown in the field; the giving rise to the mind of understanding, practice, and abiding is like the sprout gradually increasing and growing; the giving rise to the mind of non-retrogression is like branches, leaves, flowers, and fruits successively coming forth; and the giving rise to the mind of one-lifetime-to-succession is like the fruit becoming ripe and mature.

"Furthermore, Devaputra! The first giving rise to the mind is like one who makes a cart, who must first gather wood; the second giving rise to the mind is like having obtained the wood, then dividing it and planing it clean; the third giving rise to the mind is like that carpenter who has fashioned it into a complete cart; the fourth giving rise to the mind is like that person's cart, which has now carried many heavy loads and traveled to far-distant places.

"Furthermore, Devaputra! The first giving rise to the mind is also like the moon at the beginning of the month; the second giving rise to the mind is like the moon from the night of the fifth to the night of the seventh; the third giving rise to the mind is like the moon on the night of the tenth; the fourth giving rise to the mind is like the moon on the night of the fourteenth. One should know that the wisdom of the Tathāgata is like the bright moon precisely on the night of the full moon, when all its light is perfectly complete.

"Furthermore, Devaputra! The first giving rise to the mind transcends the stage of the Śrāvaka; the second giving rise to the mind transcends the stage of the Pratyekabuddha; the third giving rise to the mind transcends the indeterminate stage; the fourth giving rise to the mind abides in the determinate stage.

"Furthermore, Devaputra! The first giving rise to the mind is like a person just beginning to learn the letters of the alphabet; the second giving rise to the mind is like that student gradually coming to know how to analyze; the third giving rise to the mind is like that student who has long since come to reckon with clarity and precision; the fourth giving rise to the mind is like that student who has become proficient and has thoroughly comprehended all the treatises.

"Furthermore, Devaputra! At the first giving rise to the mind the Bodhisattva abides in the cause (the origin); at the second giving rise to the mind the Bodhisattva abides in wisdom (insight); at the third giving rise to the mind the Bodhisattva abides in cessation (the cutting off of the two obstructions); at the fourth giving rise to the mind the Bodhisattva abides in the fruit (the fruition of Bodhi).

"Furthermore, Devaputra! The first giving rise to the mind gathers in (takes hold of) the cause; the second giving rise to the mind gathers in wisdom; the third giving rise to the mind gathers in cessation; the fourth giving rise to the mind gathers in the fruit.

"Furthermore, Devaputra! The first giving rise to the mind arises from the cause; the second giving rise to the mind arises from wisdom; the third giving rise to the mind arises from cessation; the fourth giving rise to the mind arises from the fruit.

"Furthermore, Devaputra! The first giving rise to the mind is the distinctive aspect of the cause; the second giving rise to the mind is the distinctive aspect of wisdom; the third giving rise to the mind is the distinctive aspect of cessation; the fourth giving rise to the mind is the distinctive aspect of the fruit.

"Furthermore, Devaputra! The first giving rise to the mind is like gathering and collecting all manner of medicines; the second giving rise to the mind is like distinguishing the nature of each medicine; the third giving rise to the mind is like prescribing, according to the illness, whichever medicine suits it; the fourth giving rise to the mind is like drinking the medicine and being cured of the illness.

"Furthermore, Devaputra! At the first giving rise to the mind one is born into the house of the Dharma-King; at the second giving rise to the mind one studies the Dharma of the Dharma-King; at the third giving rise to the mind one has studied and is able to understand it thoroughly; at the fourth giving rise to the mind one has studied and attained mastery."^[16]

At that time, within the Dharma-assembly there was a Devaputra named Determinate Radiant-Brightness, who addressed the Bodhisattva Mañjuśrī, saying: "O Great Being! What is the swift path of the great Bodhisattvas? And do the great Bodhisattvas, treading that path, swiftly attain Unsurpassed Perfect and Complete Enlightenment?"

The Bodhisattva Mañjuśrī replied: "O Devaputra! The swift path of the great Bodhisattvas is twofold, and the great Bodhisattvas, treading that path, swiftly attain the path of Unsurpassed Perfect and Complete Enlightenment. What are these two paths?—First, the path of skillful means.

Second, the path of Prajñā. The path of skillful means gathers and holds all wholesome dharmas; the path of Prajñā understands and discerns all dharmas. The path of skillful means does not abandon sentient beings; the path of Prajñā is able to relinquish all dharmas.

The path of skillful means knows the harmonious combination of dharmas; the path of Prajñā knows the non-combination of dharmas. The path of skillful means constantly creates causes and conditions; the path of Prajñā constantly leads to the place of tranquil cessation (the unconditioned). The path of skillful means knows the distinctive marks of all dharmas; the path of Prajñā knows the principle of non-distinction within the Dharma-realm.

The path of skillful means constantly adorns to completion the lands of all the Buddhas; the path of Prajñā knows the principle of equality within the lands of all the Buddhas. The path of skillful means constantly knows the differing faculties and conduct of sentient beings; the path of Prajñā knows that those faculties and conduct are 'empty,' having nothing whatsoever (without possession). The path of skillful means causes the Bodhisattvas to arrive at the place of enlightenment (the bodhimaṇḍa); the path of Prajñā constantly causes the Bodhisattvas to attain to the state of 'no place of enlightenment' (where there is no longer any place, no longer any mark, of awakening).^[17]

"O Devaputra! The great Bodhisattvas have, furthermore, two swift paths. What are these two paths?—First, the path of provisions (preparation and cultivation). Second, the path of decisive discernment (selective and determinate). The path of provisions is the five Pāramitās such as giving and so forth; the path of decisive discernment is the Prajñā-pāramitā. The path with attachment (where clinging still remains), the path without attachment (where clinging no longer remains), the path with outflows, and the path without outflows—all are spoken of as having provisions and decisive discernment in this way.^[18]

"There are, furthermore, two swift paths. What are these two paths?—First, the path with measure (having limit and measure). Second, the path without measure (without limit and measure). The path with measure has marks and ranks; the path without measure has no marks or ranks.^[19]

"There are, furthermore, two more swift paths, namely the path of wisdom (insight) and the path of cessation (the cutting off). The path of wisdom extends from the first ground to the seventh ground. The path of cessation extends from the eighth to the tenth ground.^[20]

At that time, within the Dharma-assembly there was a Bodhisattva named Valiant-Cultivation Wisdom-Faith, who addressed the Bodhisattva Mañjuśrī, saying: "O Great Being! What is the great Bodhisattva's knowing of the mark of meaning? What is the great Bodhisattva's cultivation of wisdom?^[21]

The Bodhisattva Mañjuśrī replied: "Good son! Meaning is not combination; wisdom is combination."

The Bodhisattva Valiant-Cultivation Wisdom-Faith asked: "O Great Being! For what cause and condition is meaning not combination, while wisdom is combination?"

The Bodhisattva Mañjuśrī replied: "Good son! Meaning is the unconditioned; the unconditioned is therefore non-meaning (no longer having any mark of meaning); within non-meaning there is no dharma whatsoever, whether combined or not combined. Meaning is unchanging, without fruition (without result), cannot be grasped, cannot be relinquished—all this is spoken precisely thus. Good son! Wisdom is called the 'Path' (the way); the path combines together with the mind, and is not non-combination. Furthermore, good son! Wisdom is only combination, and is not non-combination."

The Bodhisattva Valiant-Cultivation Wisdom-Faith asked: "O Great Being! For what cause and condition is wisdom only combination, and not non-combination?"

The Bodhisattva Mañjuśrī replied: "Good son! Wisdom contemplates with clarity the five aggregates, the twelve sense-bases, and the eighteen elements;^[22] it contemplates with clarity the dharma of dependent origination; it contemplates with clarity what is the case and what is not the case (the right place and what is not the place); therefore it is only combination, and not non-combination.^[23]

"Furthermore, good son! The great Bodhisattva has ten kinds of wisdom. What are these ten kinds of wisdom? First, the wisdom of cause. Second, the wisdom of fruit. Third, the wisdom of meaning. Fourth, the wisdom of skillful means. Fifth, the wisdom of Prajñā. Sixth, the wisdom of gathering-in. Seventh, the wisdom of the Pāramitās. Eighth, the wisdom of great compassion. Ninth, the wisdom of teaching and transforming sentient beings. Tenth, the wisdom of non-attachment toward all dharmas. Good son! Such are called the ten kinds of wisdom of the great Bodhisattva.^[24]

"Furthermore, good son! The great Bodhisattva has ten kinds of giving rise to practice. What are these ten kinds of giving rise to practice?

First, the giving rise of the body: for the sake of all sentient beings, skillfully purifying the karma of the body. Second, the giving rise of speech: for the sake of all sentient beings, skillfully purifying the karma of speech. Third, the giving rise of the mind: for the sake of all sentient beings, skillfully purifying the karma of thought.

Fourth, the inner giving rise: having no attachment toward all sentient beings. Fifth, the outer giving rise: practicing the conduct of equality toward all sentient beings. Sixth, the giving rise of wisdom: cultivating all the wisdom of the Buddhas.

Seventh, the giving rise of the lands: manifesting all the merit and adornment within the lands of the Buddhas. Eighth, the giving rise of teaching and transforming sentient beings: knowing the illnesses of affliction of sentient beings and dispensing the medicine. Ninth, the giving rise of the true and real: accomplishing the determinate aggregation.^[25] Tenth, the giving rise of the fulfillment of unconditioned wisdom (the perfect completeness of unconditioned wisdom): having no attachment of mind toward all dharmas within the three realms.

Such are called the ten kinds of giving rise to practice of the great Bodhisattva."^[26]

"Furthermore, good son! The great Bodhisattva has ten practices. What are these ten practices?—First, cultivating the practice of the six Pāramitās.

Second, cultivating the practice of the four means of gathering-in,^[27] gathering in sentient beings. Third, cultivating the practice of Prajñā (the wisdom of emptiness). Fourth, cultivating the practice of skillful means.

Fifth, cultivating the practice of great compassion. Sixth, cultivating and seeking the provisions of wisdom. Seventh, cultivating and seeking the provisions of insight.

Eighth, cultivating the practice of pure faith. Ninth, cultivating the practice of contemplative entry into the truths (such as the absolute truth, the conventional truth, and the four truths). Tenth, cultivating the practice of not discriminating between objects of love and hatred.

Such are called the ten practices of the great Bodhisattva.

"Furthermore, good son! The great Bodhisattva has ten dharmas of contemplating the inexhaustible (without end or limit). What are these ten dharmas of contemplation?—First, contemplating the inexhaustibility of the body.

Second, contemplating the inexhaustibility of phenomena. Third, contemplating the inexhaustibility of dharmas. Fourth, contemplating the inexhaustibility of craving (love).

Fifth, contemplating the inexhaustibility of views (thought). Sixth, contemplating the inexhaustibility of non-attachment (where there is no longer any place of attachment). Ninth, contemplating the inexhaustibility of correspondence (mutual accord).

Tenth, contemplating the inexhaustibility of the self-nature of the consciousness of the bodhimaṇḍa.^[28] Good son! Such are called the ten dharmas of contemplating the inexhaustible of the great Bodhisattva.^[29]

"Furthermore, good son! The great Bodhisattva has ten dharmas of the practice of subduing. What are these ten dharmas?—First, subduing the practice of stinginess, greed, and jealousy, casting away possessions in giving as though they were raindrops.

Second, subduing the practice of breaking the precepts, purifying the karma of body, speech, and mind. Third, subduing the practice of anger, cultivating the mind of loving-kindness. Fourth, subduing the practice of laziness, seeking the Dharma without weariness.

Fifth, subduing the practice of the unwholesome, attaining meditative concentration, liberation, and spiritual powers. Sixth, subduing the practice of ignorance, generating determinate provisions and skillful wisdom. Seventh, subduing the practice with respect to the various afflictions, completing the provisions of all-knowledge.

Eighth, subduing the practice of inversion, bringing forth the true and real provision-path that is without inversion. Ninth, subduing the practice of lacking mastery, being masterful whether at the proper time or the improper time. Tenth, subduing the practice of grasping at a self, contemplating the selflessness of all dharmas.

Good son! Such are called the ten dharmas of the practice of subduing of the great Bodhisattva.^[30]

"Furthermore, good son! The great Bodhisattva has ten places of tranquil stillness (grounds of tranquil stillness). What are these ten places?—First, the tranquil stillness of the body: far removed from the three unwholesome karmas of the body (killing, stealing, and lust).

Second, the tranquil stillness of speech: skillfully purifying the four things pertaining to the karma of speech (lying, ornate speech, double-tongued speech, and harsh speech). Third, the tranquil stillness of the mind: utterly casting off the three evil conducts of thought (greed, hatred, and delusion). Fourth, the inner tranquil stillness: no attachment to one's own body.

Fifth, the outer tranquil stillness: no attachment to any dharma whatsoever. Sixth, the tranquil stillness of the provisions of wisdom: no attachment to the place of practicing the path. Seventh, the tranquil stillness of not exalting oneself: contemplating the self-nature of Sagely wisdom.^[31] Eighth, the tranquil stillness of the spiritual powers of the ultimate limit:^[32] bringing forth the Prajñā-pāramitā.

Ninth, the tranquil stillness of extinguishing frivolous discourse: not deceiving any sentient beings whatsoever. Tenth, the tranquil stillness of body and mind that is without clinging attachment (without dwelling upon or longing for): the mind of great compassion teaching and transforming sentient beings. Good son!

Such are called the ten places of tranquil stillness of the great Bodhisattva.^[33]

"Furthermore, good son! The great Bodhisattvas, when they cultivate and practice in accordance with reality (cultivating-as-it-truly-is),^[34] attain the path of Bodhi; when they do not cultivate and practice in accordance with reality, they do not realize it. To cultivate and practice in accordance with reality is to cultivate and practice exactly as it has thus been spoken; not to cultivate and practice in accordance with reality is to have only verbal expression, without being able to receive it in faith and without being able to cultivate it.

"Furthermore, good son! The great Bodhisattva has two modes of cultivating and practicing in accordance with reality. What are these two modes?

First, cultivating and practicing in accordance with reality along the path of skillful means. Second, cultivating and practicing in accordance with reality by utterly cutting off delusion and confusion. Good son!

The great Bodhisattva has, furthermore, two modes of cultivating and practicing in accordance with reality. What are these two modes? First, cultivating and practicing in accordance with reality by subduing oneself.

Second, cultivating and practicing in accordance with reality by teaching and transforming sentient beings. Good son! The great Bodhisattva has, furthermore, two modes of cultivating and practicing in accordance with reality.

What are these two modes? First, cultivating and practicing in accordance with reality by wisdom that has functional activity.^[35] Second, cultivating and practicing in accordance with reality by wisdom that has no functional activity.^[36] Good son! The great Bodhisattva has, furthermore, two modes of cultivating and practicing in accordance with reality.

What are these two modes? First, cultivating and practicing in accordance with reality by establishing (distinguishing) with clarity all the 'grounds' (the ten grounds). Second, cultivating and practicing in accordance with reality by contemplating with clarity all the 'grounds' as without distinction.^[37] Good son!

The great Bodhisattva has, furthermore, two modes of cultivating and practicing in accordance with reality. What are these two modes? First, cultivating and practicing in accordance with reality by skillfully leaving behind the errors of the grounds.

Second, cultivating and practicing in accordance with reality by skillfully bringing to fullness the merit of the grounds. Good son! The great Bodhisattva has, furthermore, two more modes of cultivating and practicing in accordance with reality.

What are these two modes? First, cultivating and practicing in accordance with reality by making clear the Śrāvaka and Pratyekabuddha grounds. Second, cultivating and practicing in accordance with reality by making clear the non-retrogressive Bodhi-dharma of all the Buddhas.

Good son! The great Bodhisattva has immeasurable, boundless dharmas of cultivating and practicing in accordance with reality such as these; if anyone is able to cultivate and practice in accordance with reality in this way, one should know that such a person will, before long, attain the path of Unsurpassed Perfect and Complete Enlightenment. The great Bodhisattvas should diligently cultivate and study in this way!"

At that time, the World-Honored One praised the Bodhisattva Mañjuśrī, saying: "Excellent, excellent! Mañjuśrī! You have well and accurately spoken these true and real words!"

When the Buddha had spoken this sūtra, the great Bodhisattva Mañjuśrī, the great Bodhisattva Valiant-Cultivation Wisdom-Faith, the Devaputra Pure-Moon Majestic-Radiance, the Devaputra Determinate Radiant-Brightness, together with all the worldly devas, humans, asuras, and so forth—the multitude of beings within the Dharma-assembly—all rejoiced greatly, received it in faith, and reverently put it into practice.

Notes:

^[1] This sūtra is sūtra number 467 in the Great Treasury of Sūtras (the Tripiṭaka). This sūtra is spoken at Mount Gayā, and so it takes the name of the mountain as the title of the sūtra. "Gayā Mountain" is a Sanskrit term, transliterated in China as Yiqie-sha-shi-li-sha (Gajaśīrṣa) and translated as "Elephant-Head," meaning a mountain shaped like the head of an elephant. This mountain on one side adjoins Vulture Peak (Gṛdhrakūṭa), and on another side adjoins the Bodhi seat of enlightenment (the place where the Buddha attained the Way). And, according to the Great Master Taixu, "Gayā Mountain" also has the meaning of "body"; "body" has the meaning of accumulation, formed by the accumulation of the four great elements and the five aggregates.

^[2] This sūtra states that after the Buddha attained the Way, He had liberated 1,000 of the Brahmacārin lineage wearing long hair, that is, the followers of the three brothers, the venerable Kāśyapas. All of these became Arhats and had attained much merit of liberation and Nirvāṇa; therefore this passage praises the merit of these venerable ones (for the meaning of these words of praise, see the explanations in the earlier sūtras).

^[3] The above states that the Buddha entered Right Concentration and contemplated within Himself, seeing that He had already realized Bodhi, had escaped affliction, ignorance, and the craving-attachment of birth-and-death, had attained the body of the Dharma-realm, had propagated the Dharma and delivered beings, had opened the path of good intention, had opened the Dharma-eye, had left far behind the field of the heterodox (the non-field), and had pointed out the field of merit that is the Three Jewels. That is, He had fully accomplished the wisdom of enlightenment and the compassionate vow to deliver beings.

^[4] Here the Buddha contemplates anew His accomplishment of Bodhi. He thinks: what dharma was realized, is now realized, and shall hereafter be realized? And is this realization of Bodhi a realization by the body or a realization by the mind? That is, He contemplates closely the three dharmas: that which realizes, that which is realized, and Bodhi.

^[5] Here it is said: if one were to claim that the body realizes Bodhi, then this body is a false combination, is impermanent—how could it realize Bodhi?

^[6] Here it is said: if one were to claim that the mind realizes Bodhi, then the mind is like an illusory transformation—how could it realize Bodhi?

^[7] Here it is said: what is Bodhi, after all? It is only that worldly people have assigned a name to it; in truth it has no form or mark, no coming or going, and the like, so what is there that is Bodhi, to be realized? When one contemplates in fine detail, there is no body or mind that realizes Bodhi, and likewise there is no Bodhi to be realized—only this is the realization of Bodhi.

^[8] The above has already said: body and mind are both not the place of realizing Bodhi, and Bodhi too is only a designation. Here it further says that there is not even any present realization, past realization, or future realization of Bodhi. For Bodhi is emptiness-nature; Bodhi leaves behind the marks of agitation and change; only non-realization and non-accomplishment is the realization of Bodhi, also called the accomplishment of Perfect Enlightenment.

^[9] In this passage the Bodhisattva Mañjuśrī asks the Buddha: if the mark of Bodhi is such, in what should sentient beings abide in order to give rise to the mind? He teaches: abide in that markless state!

^[10] Here the Bodhisattva Mañjuśrī asks, and the Buddha answers: Bodhi is "emptiness-nature"; although it has a designation, it is far removed from both sound and language. Therefore, when the Bodhisattva gives rise to the mind and directs himself toward Bodhi, he must not see there being any "giving rise to the mind," nor see there being any "directing"—only this is "giving rise to the mind and directing oneself toward Bodhi." That is, to turn toward the place of "no location," entering together with "the nature of the Dharma-realm."

^[11] Wisdom of skillful means: the wisdom that knows how to use the methods of counteracting.

^[12] The ten paths of wholesome action: not killing, not stealing, not engaging in sexual misconduct, not lying, not double-tongued speech, not ornate speech, not harsh speech, not greed, not anger, and not delusion.

^[13] In the passage above the Devaputra Pure-Moon asks about the practice of cultivation together with the basis of reliance of that practice among the great Bodhisattvas, and is answered in fine detail by the Bodhisattva Mañjuśrī, with the aim of causing the Devaputra's giving rise to the Bodhi-mind to go deeply into the practice of the Mahāyāna conduct, so as to reach the goal of non-retrogression.

^[14] Here the Bodhisattva Mañjuśrī answers regarding the 4 causes and effects of Bodhi: the initial giving rise to the mind points to the stage of the Ten Faiths; understanding (superior understanding), practice, and abiding point to the Ten Abodes, the Ten Practices, and the Ten Dedications; non-retrogression points to the Ten Grounds; and one-lifetime-to-succession points to the Bodhisattva who has cultivated to the very end of the Ten Grounds, needing only one transmigration to succeed and ascend to the ground of Buddhahood.

^[15] Here it states the 4 causes and effects of Bodhi: beginning from the initial giving rise to the mind, they will serve as cause and effect for one another.

^[16] In the "furthermore" passages above, the Bodhisattva Mañjuśrī speaks of analogies, cause and effect, and attainment from the lower to the higher, leading the questioner to go deeply into a clear and practical understanding.

^[17] In the passage above the Devaputra Determinate asks the Bodhisattva Mañjuśrī: which path swiftly reaches Unsurpassed Bodhi. The Bodhisattva Mañjuśrī answers: there are 2 paths, skillful means and Prajñā. Skillful means is the provision of merit; Prajñā is the provision of wisdom. Skillful means manifests the character of harmonious blending in order to gather and lead; Prajñā stands upon the aspect of comprehending emptiness-nature, in order to reach the state where there is no longer any mark of awakening (no place of awakening).

^[18] Also within the two swift paths. The Bodhisattva's cultivation of the first 5 perfections is the provision of merit; the cultivation of Prajñā is decisive discernment. Even what is "with attachment" and "with outflows" belongs to the first 5 perfections; what is "without attachment" and "without outflows" belongs to Prajñā.

^[19] "With measure" is the path on which the Bodhisattva cultivates the six perfections; from the first ground to the seventh ground there is still the marking of marks, and so the merit is limited and measured. "Without measure" is from the eighth ground, where the Bodhisattva cultivates without marking marks, the path of no functional activity, and so it is without limit or measure.

^[20] From the first ground to the seventh ground, one truly knows the Dharma-realm, but there is still a little affliction, and so it is called "wisdom"; from the eighth ground upward, affliction is entirely cut off, and so it is called "cessation."

^[21] The mark of meaning is the absolute meaning—the true mark of all dharmas. Wisdom here is the wisdom of the great Bodhisattva.

^[22] The five aggregates, the 12 sense-bases, the 18 elements: see the explanations in the earlier sūtras.

^[23] In the passage above the Bodhisattva Valiant-Cultivation Wisdom-Faith asks the Bodhisattva Mañjuśrī about the two points of "Meaning" and "Wisdom." Meaning is the absolute meaning, the true mark; it is the unconditioned, and so there is no longer any meaning of combination—that is, it belongs to emptiness-nature. Wisdom is insight, is the path (the way), is right principle, contemplating and penetrating things, whether in the right place or not in the right place, while it is always combined with the wholesome mind.

^[24] Here are explained clearly the 10 kinds of wisdom of the great Bodhisattva. These 10 kinds of wisdom exist within the sphere of relativity, combination, benefiting beings, and non-marking of marks. Among these, the "wisdom of meaning" is the wisdom of the absolute meaning; the "wisdom of gathering-in" is the wisdom that gathers and holds among the relative wisdoms, such as cause with effect, and so forth.

^[25] The determinate aggregation: the merit of cultivation gathered together so firmly that it no longer shifts or moves.

^[26] Here it states: the Bodhisattva's own pure nature gives rise to the practices that benefit sentient beings.

^[27] The four means of gathering-in: giving, loving speech, beneficial conduct, and cooperative endeavor.

^[28] Here it states that there are very many places where the Buddhas attain the Way. The Buddhas' attainment of the Way is the moment when the self-nature of great-perfect-complete-awakening unites with the undefiled-pure-consciousness, and so it is called "the inexhaustible self-nature of the consciousness of the bodhimaṇḍa (the place of awakening)."

^[29] Here one contemplates the Dharma-realm as without obstruction, without end or limit.

^[30] This is the method of training body and mind, subduing affliction, and breaking attachment.

^[31] The self-nature of Sagely wisdom is equal, without high or low, superior or inferior.

^[32] Using the Prajñā-wisdom, one attains the boundless tranquil-still spiritual powers in the hereafter, thereby reaching the ultimate ground.

^[33] Here it speaks of the pure merit attained within one's own body.

^[34] Here it speaks of cultivating-and-practicing-in-accordance-with-reality and not cultivating-and-practicing-in-accordance-with-reality. Cultivating-and-practicing-in-accordance-with-reality, clearly stated, means cultivating and practicing exactly as it truly is.

^[35] This points to those who cultivate and practice from the first ground to the seventh ground.

^[36] This points to those who cultivate and practice from the eighth ground upward.

^[37] Here: contemplative entry into the wisdom of the single mark, not grasping at marks, with no longer any distinction.