大乘伽耶山頂經

Thus have I heard: At one time the World-Honored One was dwelling in a monastery upon the summit of the mountain belonging to the city of Gayā, together with a community of one thousand Great Bhikshus, who in former times had all been of the Brāhmaṇa lineage wearing long matted hair. They were all Arhats whose every defilement and karma was exhausted, who had accomplished what was to be done, who had laid down every burden, who had attained that which is of benefit to themselves, who had exhausted every bond 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 attained the rank of Perfect Enlightenment, not many days thereafter, He sat serenely and silently, entering into Right Concentration, and contemplating the dharma-realm, He gave rise to the thought: "I have realized Bodhi; I have attained Sacred Wisdom; what was to be done I have 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 drawn out the poisoned arrow; I have drained dry the mind of craving-thirst; I have realized the dharma-realm; I have beaten the drum of the Dharma; I have blown the conch of the Dharma; I have raised the banner of the Dharma;

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

"Now let Me examine carefully such dharmas as these: which dharma is presently realized, has been realized, and shall be realized? Is that dharma realized through the body, or is it realized through the mind? ^[4]

"If Bodhi is realized through the body, then the body is dull and inert, without knowing, without thinking, just 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, perishing, and dissolving, which must rely on all manner of conditions—bathing, washing, food, and clothing—in order to continue to exist ^[5].

"If Bodhi is realized through the mind, then the mind is like an illusory transformation, without characteristic, without form, with no place to rest upon, with no place to admit or to receive ^[6].

"Furthermore, Bodhi is, in accordance with the world, established as a mere name; yet it has no resonance, no form or color, it bears no fruit (no result), it has no characteristic or aspect; it does not come, does not go, does not go forth, does not enter; it transcends the three realms and has no dwelling place whatsoever; it cannot be seen, heard, or known; it cannot be remembered or thought of; it is far from clinging to conditions (entanglement with the dusts of conditions); it is not a domain of idle speculation; it has no place of entry (nowhere to be entered); it is without letters; it cannot be moved; it cannot be set or established; and it cuts off entirely every path of language ^[7].

"As for that Bodhi which is presently realized, has been realized, and shall be realized—it is but a false and deluded discrimination of names; for it does not arise, does not come forth, has no essential nature, cannot be grasped, cannot be spoken, cannot be coveted or attached to. Therein there truly is nothing that has attained Perfect Enlightenment, that presently attains Perfect Enlightenment, and that shall attain Perfect Enlightenment. If there be such non-realization (nothing realized) and non-attainment (nothing attained) as this, only then is it called the attainment of Perfect Enlightenment. Why is this so?—Because Bodhi (Perfect Enlightenment) is the leaving behind of every characteristic of fluctuation." ^[8]

At that time, the Great Bodhisattva Mañjuśrī, knowing that the Buddha was reflecting in this manner, addressed the Buddha, saying: "O World-Honored One! If the characteristic of Bodhi be such as this, where should the good sons and good daughters who give rise to the Bodhi-mind abide?"

The Buddha taught: "Just as the characteristic of Bodhi is, so should they abide." ^[9]

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

The Buddha taught: "Mañjuśrī! The characteristic of Bodhi rises high above the three realms; in accordance with worldly convention it is given a name, yet it is far removed from all sound and verbal expression. The Bodhisattvas who give rise to the mind and incline toward Bodhi, from the very moment of first giving rise to the mind, are already 'without any destination' (having no place to incline toward, because Bodhi belongs to the nature of emptiness).

Therefore, Mañjuśrī! The good sons and good daughters should, with a mind that leaves behind the giving rise of the mind and the seeking-inclination, abide in Bodhi. Mañjuśrī!

If the Bodhisattvas give rise to the mind and are able to incline toward and enter the place of 'no destination,' this is to incline toward the path of Bodhi. Mañjuśrī! To incline toward 'the absence of self-nature' is to incline toward Bodhi; to incline toward 'the absence of any dwelling place' is to incline toward Bodhi; to incline toward 'the nature of the dharma-realm' is to incline toward Bodhi; to incline toward the place where, within all dharmas, there is no longer any object of attachment, is to incline toward Bodhi; to incline toward 'the true limit without distinction' is to incline toward Bodhi;

to incline 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 incline toward Bodhi!" ^[10]

At that time, in the great assembly there was a deva-son named Pure-Moon Majestic-Light, 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 deva-son! The Great Bodhisattvas cultivate the practice of Great Compassion,

relying upon all sentient beings in their cultivation."—The deva-son Pure-Moon asked again: "The practice of great compassion of the Bodhisattvas—upon what mind does it arise?" The Bodhisattva Mañjuśrī replied: "The practice of great compassion of the Bodhisattvas arises upon a mind free of flattery and deception."—The deva-son Pure-Moon asked again: "Upon what does the mind free of flattery and deception arise?"—He replied: "The mind free of flattery and deception arises upon the mind of equality toward all sentient beings."—He asked: "Upon what does the mind of equality toward all sentient beings arise?"—He replied: "It arises upon the mind that enters into the nature of the Dharma,

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

and mind)."—He asked: "Upon what do the three pure practices arise?"—He replied: "They arise upon the ten paths of wholesome karma ^[12]."—He asked: "Upon what do the ten paths of wholesome karma arise?"—He replied: "They arise upon the pure upholding of the precepts."—He asked: "Upon what does the pure upholding of the precepts arise?"—He replied: "It arises upon reflection in accordance with right principle."—He asked: "Upon what does reflection in accordance with right principle arise?"—He replied: "It arises upon the mind of contemplation."—He asked: "Upon what does the mind of contemplation arise?"—He replied: "It arises from unforgetting retention (remembering, thinking, and guarding) that does not lose hold." ^[13]

Then the deva-son Pure-Moon Majestic-Light again asked the Bodhisattva Mañjuśrī: "O Great Being! How many kinds of cause and effect are there by which the Bodhisattvas who give rise to the Bodhi-mind attain accomplishment?"—The Bodhisattva Mañjuśrī replied: "O deva-son! 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 of the Mind. Second, the Giving-Rise of the Mind of Understanding, Practice, and Abiding. Third, the Giving-Rise of the Mind of Non-Retrogression.

Fourth, the Giving-Rise of the Mind of One-Life Replacement ^[14]. It should be known that the Initial Giving-Rise of the Mind is the cause of Understanding, Practice, and Abiding; the Giving-Rise of the Mind of Understanding, Practice, and Abiding is the cause of Non-Retrogression; the Giving-Rise of the Mind of Non-Retrogression is the cause of One-Life Replacement; and One-Life Replacement is the cause of All-Knowing Wisdom." ^[15]

"Furthermore, deva-son! It should be known that the initial giving-rise of the mind is like a seed newly sown in the field; the giving-rise of the mind of understanding, practice, and abiding is like a sprout gradually growing; the giving-rise of the mind of non-retrogression is like branches, leaves, flowers, and fruit successively coming forth; and the giving-rise of the mind of one-life replacement is like the fruit ripened to maturity.

"Furthermore, deva-son! The first giving-rise of the mind is like a cartwright who must first gather wood; the second giving-rise of the mind is like having obtained the wood, then dividing it and planing and trimming it clean; the third giving-rise of the mind is like that carpenter having made a complete cart; the fourth giving-rise of the mind is like that man's cart which, laden with many heavy loads, has traveled to a distant place.

"Furthermore, deva-son! The first giving-rise of the mind is like the moon at the beginning of the month; the second giving-rise of the mind is like the moon from the night of the fifth to the night of the seventh; the third giving-rise of the mind is like the moon on the night of the tenth; the fourth giving-rise of the mind is like the moon on the night of the fourteenth. It should be known that the wisdom of the Tathāgata is like the bright moon precisely on the night of the full moon, all its light perfectly complete.

"Furthermore, deva-son! The first giving-rise of the mind transcends the stage of the Śrāvaka; the second giving-rise of the mind transcends the stage of the Pratyekabuddha; the third giving-rise of the mind transcends the indeterminate stage; the fourth giving-rise of the mind abides in the stage of certainty.

"Furthermore, deva-son! The first giving-rise of the mind is like a person who has just begun to learn the letters of the alphabet; the second giving-rise of the mind is like that student gradually coming to know analysis; the third giving-rise of the mind is like that student who has long since come to know calculation clearly and distinctly; the fourth giving-rise of the mind is like that student who is thoroughly skilled and has fully penetrated all treatises.

"Furthermore, deva-son! In the first giving-rise of the mind the Bodhisattva abides in the cause; in the second giving-rise of the mind the Bodhisattva abides in wisdom; in the third giving-rise of the mind the Bodhisattva abides in severance (the severing of the two obstructions); in the fourth giving-rise of the mind the Bodhisattva abides in the fruit (the fruition-rank of Bodhi).

"Furthermore, deva-son! The first giving-rise of the mind takes in (holds fast) the cause; the second giving-rise of the mind takes in wisdom; the third giving-rise of the mind takes in severance; the fourth giving-rise of the mind takes in the fruit.

"Furthermore, deva-son! The first giving-rise of the mind arises from the cause; the second giving-rise of the mind arises from wisdom; the third giving-rise of the mind arises from severance; the fourth giving-rise of the mind arises from the fruit.

"Furthermore, deva-son! The first giving-rise of the mind is the distinct portion of the cause; the second giving-rise of the mind is the distinct portion of wisdom; the third giving-rise of the mind is the distinct portion of severance; the fourth giving-rise of the mind is the distinct portion of the fruit.

"Furthermore, deva-son! The first giving-rise of the mind is like gathering together all manner of medicines; the second giving-rise of the mind is like distinguishing the nature of each medicine; the third giving-rise of the mind is like, in accordance with the illness, compounding and administering the proper medicine; the fourth giving-rise of the mind is like drinking the medicine and being cured of the illness.

"Furthermore, deva-son! In the first giving-rise of the mind one is born into the house of the Dharma-King; in the second giving-rise of the mind one studies the Dharma of the Dharma-King; in the third giving-rise of the mind one has studied until one has come to understand it clearly and thoroughly; in the fourth giving-rise of the mind one has studied until one attains mastery." ^[16]

At that time, in the Dharma assembly there was a deva-son named Resolute Bright-Light, who addressed the Bodhisattva Mañjuśrī, saying: "O Great Being! What is the swift path of the Great Bodhisattvas? And do the Great Bodhisattvas who travel that path swiftly attain Unsurpassed Perfect Enlightenment?"

The Bodhisattva Mañjuśrī replied: "O deva-son! The swift path of the Great Bodhisattvas is twofold, and the Great Bodhisattvas who travel that path swiftly attain the path of Unsurpassed Perfect Enlightenment. What are these two paths?—First, the path of Skillful Means.

Second, the path of Prajñā. The path of Skillful Means takes in (holds fast) 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 dharmas of conjunction; the path of Prajñā knows the dharmas of non-conjunction. The path of Skillful Means constantly creates causes and conditions; the path of Prajñā constantly leads to the place of quiescent cessation (the unconditioned). The path of Skillful Means knows the distinct characteristics of all dharmas; the path of Prajñā knows the principle of non-distinction of the dharma-realm.

The path of Skillful Means constantly adorns and completes the Buddha-lands of all Buddhas; the path of Prajñā knows the principle of equality within the Buddha-lands of all Buddhas. The path of Skillful Means constantly knows the differing faculties and conduct of sentient beings; the path of Prajñā knows that the faculties and conduct are 'empty,' without anything possessed (without ownership). The path of Skillful Means causes the Bodhisattvas to arrive at the place of enlightenment; the path of Prajñā constantly causes the Bodhisattvas to reach the place of 'No Object of Awakening' (where there is no longer any place, no longer any characteristic of awakening). ^[17]

"O deva-son! The Great Bodhisattvas have, furthermore, two swift paths. What are these two paths?—First, the path of Provision (preparation, cultivation). Second, the path of Determination (selecting and deciding). The path of Provision is the five Pāramitās such as giving and the rest; the path of Determination is the Prajñā-Pāramitā. The path with attachment (where there is still clinging) and the path without attachment (where there is no longer any clinging), the path with outflows and the path without outflows—all are spoken of as having such Provision and Determination as this. ^[18]

"There are, furthermore, two swift paths. What are these two paths?—First, the path of measure (having limit and measure). Second, the path beyond measure (without limit and measure). The path of measure has characteristic-aspects; the path beyond measure is without characteristic-aspects. ^[19]

"There are, furthermore, two more swift paths, namely the path of Wisdom (intelligent wisdom) and the path of Severance (the severing of cessation). The path of Wisdom is from the first ground up to the seventh ground. The path of Severance is from the eighth up to the tenth ground. ^[20]

At that time, in the Dharma assembly there was a Bodhisattva named Valiantly-Cultivating Wisdom-Faith, who addressed the Bodhisattva Mañjuśrī, saying: "O Great Being! What is the place where the Great Bodhisattvas know the characteristic of meaning? What is the place where the Great Bodhisattvas cultivate wisdom? ^[21]

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

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

The Bodhisattva Mañjuśrī replied: "Good son! Meaning is the unconditioned; the unconditioned is non-meaning (no longer having a meaning-characteristic); within non-meaning there is no dharma that is either conjunction or non-conjunction. Meaning is unchanging, bears no fruit (no result), cannot be grasped, cannot be cast off—all this is spoken precisely thus. Good son! Wisdom is called the 'Path' (the way); the Path is in conjunction with the mind, and is not non-conjunction. Furthermore, good son! Wisdom is only conjunction; it is not non-conjunction.

The Bodhisattva Valiantly-Cultivating Wisdom-Faith asked: "O Great Being! For what cause and condition is wisdom only conjunction and not non-conjunction?"

The Bodhisattva Mañjuśrī replied: "Good son! Wisdom contemplates clearly the five aggregates, the twelve bases, and the eighteen elements ^[22]; it contemplates clearly the dharma of dependent arising; it contemplates clearly what is the place and what is not the place (what is fitting and what is unfitting); for this reason it is only conjunction, and not non-conjunction. ^[23]

"Furthermore, good son! The Great Bodhisattvas have ten wisdoms. What are these ten wisdoms? 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 taking-in. Seventh, the wisdom of the Pāramitās. Eighth, the wisdom of great compassion. Ninth, the wisdom of transforming and teaching sentient beings. Tenth, the wisdom of non-attachment with respect to all dharmas. Good son! These are called the ten wisdoms of the Great Bodhisattvas. ^[24]

"Furthermore, good son! The Great Bodhisattvas have ten practices of giving-rise. What are these ten practices of giving-rise?

First, the giving-rise of the body: for the sake of all sentient beings, skillfully governing the karma of the body to be pure. Second, the giving-rise of speech: for the sake of all sentient beings, skillfully governing the karma of speech to be pure. Third, the giving-rise of the mind: for the sake of all sentient beings, skillfully governing the karma of the mind to be pure.

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

Seventh, the giving-rise of the land: manifesting all the meritorious adornments within the Buddha-lands. Eighth, the giving-rise of transforming and teaching sentient beings: knowing the afflictive illnesses of sentient beings and administering medicine. Ninth, the giving-rise of the true and real: accomplishing the assemblage of certainty ^[25].

Tenth, the giving-rise of the fullness of unconditioned wisdom (the perfect completeness of unconditioned wisdom): having no attachment of mind with respect to all dharmas within the three realms. These are called the ten practices of giving-rise of the Great Bodhisattvas." ^[26]

"Furthermore, good son! The Great Bodhisattvas have ten practices. What are these ten practices?—First, cultivating the practice of the six Pāramitās.

Second, cultivating the practice of the four means of attraction ^[27], taking 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 the seeking of the provision of wisdom. Seventh, cultivating the seeking of the provision of knowledge.

Eighth, cultivating the practice of pure faith-mind. Ninth, cultivating the practice of contemplating and entering the truths and principles (such as the absolute truth, the conventional truth, the four truths). Tenth, cultivating the practice of not discriminating the objects of love and hate.

These are called the ten practices of the Great Bodhisattvas.

"Furthermore, good son! The Great Bodhisattvas have ten contemplations of the inexhaustible (that which has no end). What are these ten contemplations?—First, contemplating the body as inexhaustible. Second, contemplating phenomena as inexhaustible. Third, contemplating dharmas as inexhaustible. Fourth, contemplating craving (love) as inexhaustible. Fifth, contemplating views (notions) as inexhaustible. Sixth, contemplating non-attachment (no longer having any object of attachment) as inexhaustible. Ninth, contemplating correspondence (the matching together) as inexhaustible. Tenth, contemplating the inexhaustible self-nature of the consciousness of the place of enlightenment ^[28]. Good son! These are called the ten contemplations of the inexhaustible of the Great Bodhisattvas. ^[29]

"Furthermore, good son! The Great Bodhisattvas have ten dharmas of subduing practice. What are these ten dharmas?—First, subduing the practice of stinginess, greed, and jealousy, casting off one's possessions in giving as though they were drops of rain.

Second, subduing the practice of breaking the precepts, making the karma of body, speech, and mind pure. 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, giving rise to the provision of certainty and skillful wisdom. Seventh, subduing the practice of the various afflictions, fully complete in the provision of All-Knowing Wisdom.

Eighth, subduing the practice of inversion, bringing forth the path of provision that is true and real and without inversion. Ninth, subduing the practice of not attaining mastery, being at ease whether in the proper time or out of time. Tenth, subduing the practice of grasping at a self, contemplating that all dharmas are without self.

Good son! These are called the ten dharmas of subduing practice of the Great Bodhisattvas. ^[30]

"Furthermore, good son! The Great Bodhisattvas have ten places of quiescent stillness (grounds of quiescent stillness). What are these ten places?—First, bodily quiescent stillness: leaving far behind the three unwholesome karmas of the body (killing, stealing, lust).

Second, verbal quiescent stillness: skillfully governing to purity the four kinds belonging to the karma of speech (lying, ornamented speech, double-tongued speech, harsh speech). Third, mental quiescent stillness: forever abandoning the three evil practices of the mind (greed, hatred, delusion). Fourth, inner quiescent stillness: having no attachment to one's own body.

Fifth, outer quiescent stillness: having no attachment to any dharma. Sixth, the quiescent stillness of the provision of wisdom: having no attachment to the place where the path is practiced. Seventh, the quiescent stillness of non-self-exaltation: contemplating the self-nature of Sacred Wisdom ^[31].

Eighth, the quiescent stillness of the ultimate limit of spiritual powers ^[32]: bringing forth the Prajñā-Pāramitā. Ninth, the quiescent stillness of extinguishing idle speculation: not deceiving any sentient being. Tenth, the quiescent stillness of not clinging to and not longing for (not regarding with longing or regret) body and mind: with the mind of great compassion transforming and teaching sentient beings.

Good son! These are called the ten places of quiescent stillness of the Great Bodhisattvas. ^[33]

"Furthermore, good son! When the Great Bodhisattvas practice in accordance with reality (practice as it truly is) ^[34], they attain the path of Bodhi; when they do not practice in accordance with reality, they do not realize it. To practice in accordance with reality is, just as that which is spoken declares, so to practice; to not practice in accordance with reality is to have only verbal expression, yet to be unable to receive it in faith, and unable to cultivate it.

"Furthermore, good son! The Great Bodhisattvas have two modes of practicing in accordance with reality. What are these two modes?

First, practicing in accordance with reality according to the path of skillful means. Second, practicing in accordance with reality, forever severing deluded confusion. Good son!

The Great Bodhisattvas have, furthermore, two modes of practicing in accordance with reality. What are these two modes? First, practicing in accordance with reality, self-subduing.

Second, practicing in accordance with reality, transforming and teaching sentient beings. Good son! The Great Bodhisattvas have, furthermore, two modes of practicing in accordance with reality.

What are these two modes? First, practicing in accordance with reality according to wisdom that has effortful function ^[35]. Second, practicing in accordance with reality according to wisdom that has no effortful function ^[36].

Good son! The Great Bodhisattvas have, furthermore, two modes of practicing in accordance with reality. What are these two modes?

First, practicing in accordance with reality, clearly establishing (distinguishing) all the "grounds" (the ten grounds). Second, practicing in accordance with reality, clearly contemplating all the "grounds" as without distinction ^[37]. Good son!

The Great Bodhisattvas have, furthermore, two modes of practicing in accordance with reality. What are these two modes? First, practicing in accordance with reality, skillfully leaving far behind the errors of the grounds.

Second, practicing in accordance with reality, skillfully bringing the merits of the grounds to perfect completion. Good son! The Great Bodhisattvas have, furthermore, two more modes of practicing in accordance with reality.

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

Good son! The Great Bodhisattvas have immeasurable, boundless dharmas of practicing in accordance with reality such as these; if anyone is able to practice in accordance with reality in this way, it should be known that such a person will, before long, attain the path of Unsurpassed Perfect 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! O Mañjuśrī! You have well and accurately spoken these words that are in accordance with reality!"

When the Buddha had finished speaking this sūtra, the Great Bodhisattva Mañjuśrī, the Great Bodhisattva Valiantly-Cultivating Wisdom-Faith, the deva-son Pure-Moon Majestic-Light, the deva-son Resolute Bright-Light, together with all the worldly devas, humans, asuras, and the rest—the multitude of beings in the Dharma assembly—were all greatly delighted, and received it in faith and reverently put it into practice.

Annotations:

^[1] This sūtra is scroll number 467 in the Great Canon of Scriptures. This sūtra was spoken at Mount Gayā, and so it takes the name of the mountain for the name of the sūtra. "Mount Gayā" is a Sanskrit term, which Chinese transliterates as Yết-sà-thi-lỵ-sa (Gajaśīrṣa) and translates as "Elephant-Head," meaning a mountain shaped like the head of an elephant. This mountain on one side adjoins Vulture Peak, and on another side adjoins the Bodhi-maṇḍala (the place where the Buddha attained the Way). And, according to the Great Master Taixu, "Mount Gayā" 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 already delivered 1,000 of the Brāhmaṇa lineage who wore long matted hair, that is, the followers of the three Kāśyapa brothers. All of these became Arhats and attained many merits of liberation and Nirvāṇa, and so this passage praises the merits of these beings (for the meaning of these praising phrases, see the earlier sūtras, where they have been annotated).

^[3] The above states that the Buddha entered Right Concentration and contemplated within Himself, seeing that He had already realized Bodhi, escaped affliction, ignorance, craving, and birth-and-death; that He had verified the dharma-realm-body, spread the Dharma, delivered beings, opened the path of good will, opened the Dharma-eye, left far behind the field of the non-Buddhist paths (the barren field), and pointed to the field of merit of the Three Jewels. That is to say, He had become fully complete in the wisdom of enlightenment and in the compassionate vow to deliver beings.

^[4] Here the Buddha contemplates again His own accomplishment of Bodhi. He thinks: which dharma has been realized, is now realized, and shall hereafter be realized? And is this realization of Bodhi a realization through the body or a realization through the mind? That is to say, He carefully contemplates the three dharmas: that which realizes, that which is realized, and Bodhi itself.

^[5] This states: if one were to say that Bodhi is realized through the body, then this body is a false conjunction, is impermanent—how could it realize Bodhi?

^[6] This states: if one were to say that Bodhi is realized through the mind, then the mind is like an illusory transformation—how could it realize Bodhi?

^[7] This states: what is there to Bodhi? It is merely a name given to it by people of the world; in truth it has no form or characteristic, no going or coming, and so forth—so what is there of Bodhi to be realized? When one contemplates minutely, there is neither body nor mind that realizes Bodhi, and there is also no Bodhi to be realized—only this is the realization of Bodhi.

^[8] Above it was already stated: neither body nor mind is the place where Bodhi is realized, and Bodhi is also merely a name. Here it further states that there is not even any present realization, prior realization, or future realization of Bodhi. Because Bodhi is the nature of emptiness, and Bodhi leaves behind the characteristic of fluctuation, only non-realization and non-attainment is the realization of Bodhi, or what is called the attainment of Perfect Enlightenment.

^[9] In this passage the Bodhisattva Mañjuśrī asks the Buddha: since the characteristic of Bodhi is such, where should sentient beings abide in order to give rise to the mind? He teaches: abide in that place of no-characteristic!

^[10] Here the Bodhisattva Mañjuśrī asks, and the Buddha replies: Bodhi is "the nature of emptiness"; although it has a name, yet it leaves far behind sound and language. Therefore, when the Bodhisattva gives rise to the mind and inclines toward Bodhi, he must not see any "giving-rise of the mind" and not see any "inclining"—only then is it "giving rise to the mind and inclining toward Bodhi." That is to say, inclining toward the place of "nowhere," entering together with "the nature of the dharma-realm."

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

^[12] The Ten Paths of Wholesome Karma: not killing, not stealing, no sexual misconduct, not lying, not double-tongued speech, no ornamented speech, no harsh speech, no greed, no hatred, and no delusion.

^[13] The passage above is the deva-son Pure-Moon asking about the practice cultivated by the Great Bodhisattvas together with the basis of reliance of that practice, which the Bodhisattva Mañjuśrī answers minutely, with the purpose of causing the giving-rise of the Bodhi-mind of the deva-son to enter deeply into the practice of the Mahāyāna in order to reach the goal of non-retrogression.

^[14] Here the Bodhisattva Mañjuśrī answers concerning the 4 causes and effects of Bodhi: the Initial Giving-Rise of the Mind refers to the rank of the Ten Faiths; understanding (superior understanding), practice, and abiding refer to the Ten Abodes, the Ten Practices, and the Ten Dedications; Non-Retrogression refers to the Ten Grounds; and One-Life Replacement refers to the Bodhisattva who has cultivated the Ten Grounds to the utmost, needing only one further transmigration to be supplemented up to the Buddha-ground.

^[15] This states the 4 causes and effects of Bodhi: beginning from the Initial Giving-Rise of the Mind, they serve as cause and effect for one another.

^[16] In the "furthermore" passages above, the Bodhisattva Mañjuśrī speaks of analogies, cause and effect, and the accomplishment proceeding from low to high, leading the questioner to enter deeply into a clear and practical understanding.

^[17] In the passage above, the deva-son Resolute asks the Bodhisattva Mañjuśrī: which path swiftly reaches Unsurpassed Bodhi? The Bodhisattva Mañjuśrī replies: 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 take in and lead; Prajñā stands upon the side of comprehending the nature of emptiness, in order to reach the place where there is no longer any characteristic of awakening (no object 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 determination. So too, that which is with attachment and with outflows belongs to the first 5 perfections; that which is without attachment and without outflows belongs to Prajñā.

^[19] "Of measure" is the path in which the Bodhisattva cultivates the six perfections, from the first ground to the seventh ground; because there is attachment to characteristics, the merit has limit and measure. "Beyond measure" is, from the eighth ground onward, the Bodhisattva cultivating without attachment to characteristics, the path of effortless function, and so there is no limit and 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 onward, all affliction is severed, and so it is called "severance."

^[21] The characteristic of meaning is the absolute meaning, the true characteristic of all dharmas. Wisdom here is the wisdom of the Great Bodhisattvas.

^[22] The five aggregates, the 12 bases, the 18 elements: see the earlier sūtras, where they have been explained.

^[23] In the passage above, the Bodhisattva Valiantly-Cultivating Wisdom-Faith asks the Bodhisattva Mañjuśrī about the two points of "Meaning" and "Wisdom." Meaning is the true characteristic of the absolute meaning; it is unconditioned, and so there is no longer any meaning of conjunction—that is, it belongs to the nature of emptiness. Wisdom is intelligent wisdom; it is the path (the way), it is right principle, contemplating and thoroughly penetrating things, whether in the proper place (place) or not in the proper place (non-place), and it is forever in conjunction with the wholesome mind.

^[24] Here the 10 wisdoms of the Great Bodhisattvas are explained clearly. These 10 wisdoms exist within the sphere of relativity, conjunction, benefiting beings, and non-attachment to characteristics. Herein, the "wisdom of meaning" is the wisdom of the absolute meaning; "the wisdom of taking-in" is the wisdom that takes in and holds among those wisdoms of relativity, such as cause together with effect, and so forth.

^[25] The assemblage of certainty: the merit of cultivation gathered together in such a way that it is certainly no longer subject to movement or change.

^[26] This states: the pure self of the Bodhisattva gives rise to the practices that bring benefit to sentient beings.

^[27] The Four Means of Attraction: giving, loving speech, beneficial conduct, and shared endeavor.

^[28] This refers to the very many places where the Buddhas attain the Way. The Buddhas' attainment of the Way is precisely the moment when the self-nature of perfectly complete enlightenment unites with the undefiled, pure consciousness, and so it is called "the inexhaustible self-nature of the consciousness of the place of enlightenment (the place of awakening)."

^[29] This is the contemplation of the dharma-realm as without obstruction and without end.

^[30] This is the method of disciplining body and mind, subduing the afflictions, and breaking attachments.

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

^[32] Using the wisdom of Prajñā, one attains the boundless quiescent stillness of spiritual powers hereafter, and thereby reaches the ultimate ground.

^[33] This speaks of the pure merit attained within one's own self.

^[34] This speaks of practicing in accordance with reality and not practicing in accordance with reality. Practicing in accordance with reality means, clearly, to practice truly just so.

^[35] This refers to the practitioners from the first ground to the seventh ground.

^[36] This refers to the practitioners from the eighth ground onward.

^[37] This: contemplating and entering the wisdom of one characteristic, not grasping at characteristics, with no longer any distinction.