佛說象頭精舍經

Thus have I heard. At one time the Bhagavān (the World-Honored One) was dwelling at the Gajaśīrṣa Vihāra (the Elephant-Head Monastery) in the city of Gayā.

At that time the Tathāgata had not long attained Buddhahood. He was together with an assembly of great bhikṣus, fully one thousand in number, all of whom had formerly been the matted-hair ascetics (jaṭila) of past ages. They had already accomplished all that was to be done, had laid down the heavy burden, had long since departed from birth and death, had exhausted all the afflictions, were equal in the Wisdom of Emptiness, had rightly received the Wisdom-Mind, and had all in their understanding reached the other shore; all were Arhats. He was also together with an immeasurable assembly of great Bodhisattva-Mahāsattvas who had come to attend.

Then the World-Honored One was sitting alone in contemplation, entering into the various samādhis, contemplating throughout the Dharma-Realm. He himself knew that he had accomplished the Path, was complete in all Wisdom, had accomplished all that was to be done, had laid down the burdens, had crossed the stream of birth and death, had let go of and departed from greed, had pulled out the three poisonous thorns, had exhausted all craving and thirst (tṛṣṇā), had gathered the ship of the Great Dharma, beaten the drum of the Great Dharma, blown the conch of the Great Dharma, raised the banner of the Great Dharma, had cut off birth and death, expounded the Right Dharma, closed off the evil destinies, opened the gateway of the wholesome path (the path of good),

forever departed from the evil ground, and roamed through the pure lands (the Pure Realms).

"I contemplate this Dharma. Who cultivates Bodhi? Who attains Bodhi? Who is the one who wishes to attain? In the past, the present, and the future, of whom is it the realization? Is it through that Body that it is attained, or is it through the Mind that it is attained?"

If it is attained through the Body, then that body has no awareness, like grass, trees, sand, stones, walls, and partitions, which have no understanding; it is formed by the harmonious union of the four Great Elements, born of father and mother. It constantly requires food and drink, clothing, bathing, anointing and wiping, and in the end it is destroyed and decays—it is a Dharma that wears away and perishes. Thus this Bodhi has only an empty name and no real Mark; it has no sound, no form and color, no accomplishing, no seeing, no entering, no knowing, no going, and no coming.

Dharmas of this kind likewise have no binding fetters, but transcend all Dharmas, pass beyond the three realms, have no seeing, no hearing, no Self and nothing belonging to Self, no maker, no location, no cave, pit, or dwelling, no grasping, no clinging, no going out, no coming in, no vow, no abiding, no mark, no appearance, no "that," no "this," no manifestation… they are like illusory transformations. Employing the Twelve Conditioned Arisings, there is no location, they cannot be seen, they are apart from marks, appearing like empty space, still and silent, without sound, without echoing reverberation, without phrasing, without writing, and also without speech. To know it thus is called Bodhi.

If it is attained through the Mind, then that Mind cannot be set in place; it is like an illusory transformation, all of it arising in dependence upon the deluded thoughts of the past; it has no form and nothing to be grasped, like empty space.

Bodhi has no location; it is not past, not future, not present. All Dharmas are wholly empty; though there are words, there is only a name and no reality. It is the Unconditioned Dharma, empty (śūnya), without mark, without making; not existent, not nonexistent; it cannot be manifested; there is nothing said, nothing heard.

Now Bodhi is not attained in the past, not attained in the future, not attained in the present; nor is it attained apart from the three times. It is without mark, not a making, not a not-making. If one is able to understand clearly the Dharma of the three times in this way, then this is Bodhi.

At that time Mañjuśrī the Youth (Kumāra) addressed the Buddha, saying: "World-Honored One! If the markless (signless) is Bodhi, then in what should good sons and good women now abide in order to attain the accomplishment of Bodhi?"

The Buddha said to Mañjuśrī: "The various Bodhisattvas who study Bodhi should abide thus."

Mañjuśrī addressed the Buddha, saying: "World-Honored One! How should the various Bodhisattvas abide?"

The Buddha said to Mañjuśrī: "Now Bodhi passes beyond the three realms, transcends speech, departs from all written words, and has no place of abiding.

"Furthermore, Mañjuśrī! When the Bodhisattva-Mahāsattva abides in the place of no-abiding, this is to abide in Bodhi. To abide in the place of no clinging-attachment is to abide in Bodhi. To abide in the empty Dharma (the Dharma of Emptiness) is to abide in Bodhi. To abide in the Dharma-Nature (Dharmatā) is to abide in Bodhi. To abide in all Dharmas being without essential mark is to abide in Bodhi. To abide in immeasurable Faith is to abide in Bodhi. To abide in the place of neither increase nor decrease is to abide in Bodhi. To abide in the place of no other thought is to abide in Bodhi. To abide as a reflected image within a mirror, as an echo resounding within an empty valley, as the moon within water, as a blazing fire in the heat of summer—

"O Mañjuśrī! To abide in Dharmas of this kind is to abide in Bodhi."

Then the Devaputra Pure-Light-Flame (Vimala-prabhā-arcis) addressed Mañjuśrī the Youth, saying: "How does one cultivate and practice? Through what kinds of karmic deeds are the practices of a Bodhisattva?"

Mañjuśrī said: "O Devaputra! To give rise to a mind of Great Loving-Kindness toward sentient beings is the practice of a Bodhisattva."

The Devaputra again addressed Mañjuśrī: "How do the various Bodhisattvas cultivate and practice so as to be able to give rise to a mind of Great Loving-Kindness?"

Mañjuśrī said: "O Devaputra! To have no deceiving, no flattering mind is the Great Loving-Kindness of a Bodhisattva."

The Devaputra again addressed Mañjuśrī: "How does one cultivate and practice so as to attain freedom from flattery and deceit?"

Mañjuśrī said: "O Devaputra! Toward all sentient beings, to give rise to a mind of equality is to be free of flattery and deceit. The various Bodhisattvas should study thus."

The Devaputra again addressed Mañjuśrī: "How does the Bodhisattva-Mahāsattva cultivate and practice so as to give rise to a mind of equality toward all sentient beings?"

Mañjuśrī said: "To have no 'that,' no 'this,' and no differing views (divergent views) is the practice of Equality. The various Bodhisattvas should study thus."

The Devaputra again addressed Mañjuśrī: "How does the Bodhisattva-Mahāsattva cultivate and practice so as to have no 'that,' no 'this,' and no differing views, and to give rise to the practice of Equality toward all sentient beings?"

Mañjuśrī said: "O Devaputra! To skillfully reflect and remember, with reverence, having no 'that,' no 'this,' and no differing views toward the Dharma of equality. The various Bodhisattvas should study thus."

The Devaputra again addressed Mañjuśrī: "When the Bodhisattva-Mahāsattva skillfully reflects and remembers, with reverence, even to the point of having no 'that,' no 'this,' and no differing views—from what cause does this arise?"

Mañjuśrī said: "O Devaputra! To skillfully reflect and remember, with reverence, is the cause for giving rise to the Mind of Bodhi. The various Bodhisattvas should study thus."

The Devaputra again addressed Mañjuśrī: "The Mind of Bodhi—from what cause does it arise?"

Mañjuśrī said: "O Devaputra! The Mind of Bodhi arises in accordance with the six Pāramitās."

The Devaputra again addressed Mañjuśrī: "The six Pāramitās—from where do they arise?"

Mañjuśrī said: "O Devaputra! They arise in accordance with the Wisdom of Skillful Means."

The Devaputra again addressed Mañjuśrī: "The Wisdom of Skillful Means of the Bodhisattva-Mahāsattva—from where does it arise?"

Mañjuśrī said: "O Devaputra! The Wisdom of Skillful Means arises in accordance with non-heedlessness."

The Devaputra again addressed Mañjuśrī: "Non-heedlessness, in turn, from where does it arise?"

Mañjuśrī said: "O Devaputra! Non-heedlessness arises in accordance with the cultivation of the three wholesome karmas."

The Devaputra again asked: "The cultivation of the three wholesome karmas—from what cause does it arise?"

Mañjuśrī said: "O Devaputra! It arises in accordance with the cultivation of the ten wholesome karmas."

The Devaputra again asked: "The cultivation of the ten wholesome karmas—from what cause does it arise?"

Mañjuśrī said: "O Devaputra! It arises in accordance with the skillful guarding of body, speech, and mind."

The Devaputra again asked Mañjuśrī: "These three wholesome karmas, in turn, from what cause do they arise?"

Mañjuśrī said: "They arise in accordance with skillful reflection."

The Devaputra again asked: "Skillful reflection—from what cause does it arise?"

Mañjuśrī said: "It arises in accordance with skillfully contemplating the Practice of Insight (Contemplative Practice)."

The Devaputra again asked: "Skillfully contemplating the Practice of Insight—from what cause does it arise?"

Mañjuśrī said: "It arises in accordance with remembering and retaining without forgetting."

The Devaputra again asked: "Remembering and retaining without forgetting—how many kinds of Mind are there? Through what Causes and Conditions is the fruit-reward attained?"

Mañjuśrī said: "O Devaputra! The Bodhisattva-Mahāsattva has four kinds of Generating the Mind, attaining the Fruit in accordance with the Cause. What are the four? The first is the initial generating of the mind; the second is binding the mindfulness in cultivation and practice; the third is non-retrogression; the fourth is being born together with the wholesome. By the cause of initially generating the mind, one attains the binding of mindfulness; by the cause of cultivating the binding of mindfulness, one attains non-retrogression; by the cause of non-retrogression, one is born together with the wholesome."

"Furthermore, Devaputra! Initially generating the mind is like a seed being sown in a good field. Binding the mindfulness in cultivation and practice is like the sprouting of a shoot. Cultivating and practicing without retrogressing is like the trunk, root, branches, and leaves growing and increasing. Being born together with the wholesome is like blossoming with flowers and forming ripened fruit.

"Furthermore, Devaputra! One who initially generates the mind is like a cart-maker who skillfully knows all the kinds of wood. Binding the mindfulness in cultivation and practice is like gathering the wood together. Cultivating to the point of non-retrogression is like fashioning the completed cart. Being born together with the wholesome is like conveying goods and implements. Generating the mind, binding the mindfulness in cultivation and practice, non-retrogression, and being born together with the wholesome are likewise so.

"Furthermore, Devaputra! Initially generating the mind is like the newly risen moon. Binding the mindfulness in cultivation and practice is like the moon on the fifth day up to the moon on the seventh day. Cultivating and practicing without retrogressing is like the moon on the tenth day. Being born together with the wholesome is like the moon on the fourteenth day. Being complete in the Wisdom of the Tathāgata, without deficiency, is like the moon on the fifteenth day. Generating the mind, binding the mindfulness in cultivation and practice, non-retrogression, and being born together with the wholesome are likewise so.

"Furthermore, Devaputra! One who initially generates the mind transcends the Stage of the Śrāvaka. The second generating of the mind transcends the Stage of the Pratyekabuddha. The third generating of the mind transcends the Indeterminate Stage. The fourth generating of the mind comes to abide in the Determined Stage.

"Furthermore, Devaputra! Just as the sounds of the group A (āḥ) and A (a) are the root of all letters, initially generating the mind is likewise so—it is the root of all the wholesome. Just as, by studying the written letters, one attains a little Wisdom, binding the mindfulness in cultivation and practice is likewise so—one attains a little Wisdom. Just as a master of calculation, reckoning together the immeasurable, knows that the portions are equal, the non-retrogressing mind is likewise so—it knows the non-retrogressing mind. For example, just as someone who understands clearly the Sūtras and Treatises, being born together with the wholesome and penetratingly comprehending the wholesome mind is likewise so.

"Furthermore, Devaputra! Initially generating the mind is binding the mindfulness upon the wholesome Cause. The second generating of the mind is binding the mindfulness upon Wisdom. The third generating of the mind is binding the mindfulness upon Meditative Concentration (Dhyāna). The fourth generating of the mind is binding the mindfulness upon the Fruit.

"Furthermore, Devaputra! Initially generating the mind is receiving and holding the wholesome cause. The second generating of the mind is receiving and holding Wisdom. The third generating of the mind is receiving and holding Meditative Concentration. The fourth generating of the mind is receiving and holding upon the Fruit.

"Furthermore, Devaputra! Initially generating the mind is the accomplishment of the wholesome cause. The second generating of the mind is the accomplishment of Wisdom. The third generating of the mind is the accomplishment of Meditative Concentration. The fourth generating of the mind is the accomplishment of the Right Fruit.

"Furthermore, Devaputra! Initially generating the mind is, through the wholesome (good) cause, entering the Path. The second generating of the mind is, through the cause of Wisdom, entering the Path. The third generating of the mind is, through the cause of Meditation, entering the Path. The fourth generating of the mind is, through the cause of the Fruit, entering the Path.

"Furthermore, Devaputra! Initially generating the mind is like studying the art of medicine and knowing the medicines. The second generating of the mind is skillfully knowing the components of the medicines. The third generating of the mind is dispensing medicine according to the illness. The fourth generating of the mind is causing the medicine to be taken.

"Furthermore, Devaputra! By the cause of initially generating the mind, one is born into the house of the Dharma-King. The second generating of the mind is studying the Dharma of the Dharma-King. The third generating of the mind is cultivating the Practice of the Dharma-King. The fourth generating of the mind is being complete in the station of the King.

"This is called the four kinds of generating the mind."

At that time the Devaputra Pure-Light-Flame addressed Mañjuśrī: "Which is the swift course of the Bodhisattva-Mahāsattva? A Bodhisattva who practices in accordance with that course swiftly attains Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Right Awakening)?"

Mañjuśrī said: "O Devaputra! The swift course is of two kinds. The Bodhisattva-Mahāsattva who relies upon these two courses swiftly attains Anuttarā-samyak-saṃbodhi. Which are the two? The first is the course of skillful means (the Path of Skillful Means); the second is the course of Prajñā (the Path of Prajñā).

"Because of receiving and holding the Wisdom of skillful means, one is able to contemplate all sentient beings. Because of receiving and holding Prajñā, one contemplates all Dharmas as wholly empty, and is able to cut off doubt and clinging.

"By the Wisdom of skillful means, one harmonizes and unites the Dharmas. By Prajñā, therefore, the Dharmas are not united.

"Skillful means is the Cause. Prajñā is the Fruit.

"By skillful means one knows all Dharmas. By Prajñā, therefore, one knows that all Dharmas are wholly empty.

"By the Wisdom of skillful means one adorns the Buddha-lands. By Prajñā, therefore, one knows that the Buddha-lands are all utterly equal.

"By skillful means one knows the differing faculties and natures of sentient beings. By Prajñā, therefore, one knows that the faculties and natures of sentient beings are wholly empty.

"By skillful means one attains the flavor of Amṛta (Sweet Dew) and realizes the accomplishment of Bodhi. By Prajñā, therefore, one understands the true, right, and equal course of all the Buddha-Dharmas.

"Furthermore, Devaputra! There are again two Practices able to cause the Bodhisattva-Mahāsattva to swiftly attain Anuttarā-samyak-saṃbodhi. Which are the two? The first is the Conditioned (saṃskṛta); the second is the Unconditioned (asaṃskṛta). The Conditioned embraces together the five Pāramitās; the Unconditioned embraces together the Prajñā-Pāramitā.

"Furthermore, there are two Practices able to cause the Bodhisattva-Mahāsattva to swiftly attain Bodhi. Which are the two? The first is the Practice with Outflows (sāsrava); the second is the Practice without Outflows (anāsrava). The Practice with Outflows is the five Pāramitās; the Practice without Outflows is the Prajñā-Pāramitā.

"Furthermore, there are two Practices able to cause the Bodhisattva-Mahāsattva to swiftly attain Bodhi. Which are the two? The first is the Abiding Practice; the second is the Non-abiding Practice. The Abiding Practice is the five Pāramitās; the Non-abiding Practice is the Prajñā-Pāramitā.

"Furthermore, there are two Practices able to cause the Bodhisattva-Mahāsattva to swiftly attain Bodhi. Which are the two? The first is that which has measure (the measurable); the second is that which has no measure (the immeasurable). That which has measure is the five Pāramitās; that which has no measure is the Prajñā-Pāramitā. The Practice which has measure is the Dharma with marks; the Practice which has no measure is the Dharma without marks.

"Furthermore, there are two Practices able to cause the Bodhisattva-Mahāsattva to swiftly attain Bodhi. Which are the two? The first is the Practice of Wisdom; the second is the Practice of Concentration. By means of the Practice of Wisdom, one proceeds from the initial Stage (the First Stage) up to the seventh Stage (the Seventh Stage). By means of the Practice of Concentration, one proceeds from the eighth Stage (the Eighth Stage) up to the tenth Stage (the Tenth Stage)."

At that time the Bodhisattva Fearless-Dhāraṇī (Abhaya-dhāraṇī) addressed Mañjuśrī the Youth: "How does the Bodhisattva-Mahāsattva know the Meaning? How does he know Wisdom?"

Mañjuśrī said: "O good son! The Meaning is without essence (without substance); Wisdom too is without essence."

The Bodhisattva Fearless-Dhāraṇī again asked Mañjuśrī: "Why is the Meaning without essence? And why is Wisdom too without essence?"

Mañjuśrī said: "O good son! The Meaning being without essence (without substance) is being without making (unconditioned), without doing (without action), without mark, without appearance, without coming, without going… this is called the Meaning. Wisdom being without essence (without substance) is neither a determinate Dharma nor a non-determinate Dharma… this is called Wisdom. Receive and hold it thus.

"The Meaning is without essence, neither existent nor nonexistent. Wisdom is essence that is empty, neither existent nor nonexistent, with nothing grasped and nothing relinquished. Receive and hold it thus.

"Furthermore, the Meaning is neither determinate nor non-determinate. Wisdom is called the Mind of the Path; the Mind and Wisdom are equal, without discrimination. Receive and hold it thus.

"Furthermore, Wisdom takes Meditation (Dhyāna) as its essence. Meditation and Wisdom are equal, without discrimination. By means of skillful means one contemplates the Aggregates, the Bases (Āyatanas), the Elements (Dhātus), and the Twelve Causes and Conditions; the flowing-on of birth and death, and the marks of good and evil, are like illusory transformations, neither existent nor nonexistent. The Bodhisattva-Mahāsattva should thus contemplate the Dharmas.

"Furthermore, good son! The Bodhisattva-Mahāsattva has, moreover, ten kinds of Wisdom-Practice. Which are the ten? The first is the Wisdom of Cause; the second is the Wisdom of Fruit; the third is the Wisdom of Meaning; the fourth is the Wisdom of Skillful Means; the fifth is the Wisdom of Prajñā; the sixth is the Wisdom of Receiving-and-Holding; the seventh is the Wisdom of the Pāramitās; the eighth is the Wisdom of Great Compassion; the ninth is the Wisdom of compassionately teaching and transforming sentient beings; the tenth is the Wisdom of not clinging to any Dharma.

"This is called the ten kinds of Wisdom-Practice of the Bodhisattva.

"Furthermore, good son! The Bodhisattva-Mahāsattva gives rise to ten kinds of pure Practice. Which are the ten?

The first is the Practice of giving rise to the pure bodily karma of oneself. The second is the Practice of giving rise to the pure bodily karma of all sentient beings. The third is the Practice of giving rise to the pure verbal karma of oneself.

The fourth is the Practice of giving rise to the pure verbal karma of all sentient beings. The fifth is the Practice of giving rise to the pure mental karma of oneself. The sixth is the Practice of giving rise to the pure mental karma of all sentient beings.

The seventh is the Practice of giving rise to the pure equality of all sentient beings. The eighth is the Practice of giving rise to the pure equality outwardly toward all sentient beings. The ninth is the Practice of giving rise to the pure Wisdom of all the Buddhas.

The tenth is the Practice of giving rise to the pure Buddha-land so as to bring sentient beings to accomplishment. If there are sentient beings who meet with various illnesses, then swiftly give them medicine, causing them to attain peace and joy. To those filled with afflictions, one uses the Unconditioned Wisdom to teach and transform them, causing them to depart from the three realms, all of them being made complete in Merit, Wisdom, and the Path of the Unconditioned.

"This is called the Bodhisattva being complete in the ten kinds of pure Practice.

"Furthermore, good son! The Bodhisattva-Mahāsattva has ten kinds of skillful means. Which are the ten? The first is the skillful means of the other shore. The second is the skillful means of receiving-and-holding. The third is the skillful means of Wisdom. The fourth is the skillful means of skillful means. The fifth is the skillful means of Great Compassion. The sixth is the skillful means of being complete in Wisdom (jñāna). The seventh is the skillful means of being complete in Wisdom (prajñā). The eighth is the skillful means of pure mindfulness. The ninth is the skillful means of true and real practice. The tenth is the skillful means of being equal toward all sentient beings, without any love or hatred.

"This is called the ten kinds of skillful means of the Bodhisattva.

"Furthermore, good son! The Bodhisattva-Mahāsattva has ten kinds of discernment of the inexhaustible body. Which are the ten?

The first is the discernment of the inexhaustibility of things. The second is the discernment of the inexhaustibility of the afflictions. The third is the discernment of the inexhaustibility of the Dharma.

The fourth is the discernment of the inexhaustibility of craving-thirst. The fifth is the discernment of the inexhaustibility of the Views (opinions, interpretations). The sixth is the discernment of the inexhaustibility of good and evil.

The seventh is the discernment of the inexhaustibility of making. The eighth is the discernment of the inexhaustibility of non-grasping and non-clinging. The ninth is the discernment of the inexhaustibility of harmonious union.

The tenth is the discernment of the inexhaustibility of the perfect fullness of the Wisdom of Bodhi.

"This is called the ten kinds of discernment of the inexhaustible body.

"Furthermore, good son! The Bodhisattva-Mahāsattva has ten kinds of Subduing Practice. Which are the ten?

The first is the Practice of subduing through wholesome deeds. The second is the Practice of subduing stinginess through letting go and giving like rain. The third is the Practice of subduing non-vigor.

The fourth is the Practice of subduing the three karmas. The fifth is the Practice of subduing the poisonous mind through non-anger. The sixth is the Practice of subduing by giving rise to a mind of compassionate concern (loving care).

The seventh is the Practice of subduing the indolent mind. The eighth is the Practice of subduing by diligently cultivating the Buddha-Dharma. The ninth is the Practice of subduing the unwholesome mind by not doing the various evils.

The tenth is the Practice of subduing through the sovereign mastery of liberation in Meditative Concentration.

"There are again ten kinds of Subduing Practice. Which are the ten? The first is the Practice of subduing—destroying ignorance that is without Wisdom.

The second is the Practice of subduing—the skillful means of the all-retaining Prajñā-Pāramitā. The third is the Practice of subduing the afflictions. The fourth is the Practice of subduing—giving rise to the Path.

The fifth is the Practice of subduing—the all-retaining of true faith. The sixth is the Practice of subduing—not falling into the evil destinies. The seventh is the Practice of subduing the unwholesome mind.

The eighth is the Practice of subduing—the sovereign mastery of the timely and the untimely. The ninth is the Practice of subduing one's own body. The tenth is the Practice of subduing—the contemplation of emptiness (the Contemplation of Emptiness).

"This is called the ten kinds of Subduing Practice.

"Furthermore, good son! The Bodhisattva-Mahāsattva has ten kinds of other subduing. Which are the ten? Namely, subduing by departing far from the three evil karmas of the Body, the four evil karmas of the mouth, and the three evil karmas of the Mind.

"There are again ten kinds of Dharma-Contemplation, inner and outer, that do not give rise to clinging-attachment. Which are the ten? The first is contemplating that the Elements within the Body are all wholly empty, and so not giving rise to clinging-attachment.

The second is contemplating that the Elements outside the body are also all wholly empty, and so not giving rise to clinging-attachment. The third is contemplating that all Dharmas, inner and outer, are all wholly empty, and so not giving rise to clinging-attachment. The fourth is, toward all Wisdom, not giving rise to clinging-attachment.

The fifth is not giving rise to clinging-attachment toward the course one has cultivated and practiced. The sixth is contemplating the Stages of the Worthy and Holy Ones, and not giving rise to clinging-attachment. The seventh is having cultivated purity for a long time, and not giving rise to clinging-attachment.

The eighth is abiding in the Prajñā-Pāramitā, and not giving rise to clinging-attachment. The ninth is, toward the Dharma of expounding and teaching to transform sentient beings, not giving rise to clinging-attachment. The tenth is contemplating sentient beings, giving rise to the great skillful means of compassionate Loving-Kindness, yet not giving rise to clinging-attachment.

"This is called the ten kinds of Dharma-Contemplation, inner and outer, that do not give rise to clinging-attachment.

"Furthermore, good son! The Bodhisattva-Mahāsattva should make the mind firm and solid in this way and cultivate the Path of Bodhi. If one does not have Bodhi firm and solid in this way, then one is not called a Bodhisattva. What is firm and solid? When the three karmas of the group of body, speech, and mind are mutually corresponding and do not run contrary to one another—this is called firm and solid. What is not firm and solid? When the three karmas of the group of body, speech, and mind do not mutually correspond and are mutually contrary to one another—this is called not firm and solid.

"Furthermore, good son! The Bodhisattva-Mahāsattva has, moreover, two kinds of Right Practice that make the Mind of Bodhi firm and solid. Which are the two? The first is the Practice of Right Mindfulness of Bodhi. The second is the Practice of cultivating Meditative Concentration and cutting off the afflictions. This is called the two kinds of Right Practice that make the Mind of Bodhi firm and solid.

"Furthermore, good son! The Bodhisattva-Mahāsattva has, moreover, two kinds of Right Practice that are firm and solid. Which are the two? The first is the Practice of disciplining one's own body. The second is the Practice of disciplining the bodies of sentient beings.

"O good son! This is called the two kinds of firm and solid Right Practice.

"Furthermore, good son! The Bodhisattva-Mahāsattva has, moreover, two kinds of Right Practice that are firm and solid. Which are the two? The first is diligently cultivating and attaining all Wisdom. The second is, through not cultivating, attaining all Wisdom.

"This is called the two kinds of firm and solid Right Practice of the Bodhisattva-Mahāsattva.

"Furthermore, good son! The Bodhisattva-Mahāsattva has, moreover, two kinds of Right Practice that are firm and solid. Which are the two? The first is the firm and solid Right Practice of abiding in the Stage of Skillful Means. The second is the firm and solid Right Practice of abiding in the Immovable Stage.

"This is called the two kinds of firm and solid Right Practice of the Bodhisattva-Mahāsattva.

"Furthermore, good son! The Bodhisattva-Mahāsattva has, moreover, two kinds of Right Practice that are firm and solid. Which are the two? The first is the firm and solid Right Practice of departing far from the Defiled Stage. The second is the firm and solid Right Practice of, with regard to the Skillful Means of each and every Stage, perfecting one's own practice.

"This is called the two kinds of firm and solid Right Practice of the Bodhisattva-Mahāsattva.

"Furthermore, good son! The Bodhisattva-Mahāsattva has, moreover, two kinds of Right Practice that are firm and solid. Which are the two? The first is the firm and solid Right Practice of manifesting within the Stages of the Śrāvaka and the Pratyekabuddha. The second is the firm and solid Right Practice with regard to the skillful means of the Bodhi of the Buddha.

"This is called the two kinds of firm and solid Right Practice of the Bodhisattva-Mahāsattva.

"O good son! The Bodhisattva-Mahāsattva, by means of immeasurable skillful means of firm and solid Right Practice of this kind, will attain Anuttarā-samyak-saṃbodhi."

At that time the World-Honored One praised Mañjuśrī the Youth, saying: "Excellent! Excellent! Mañjuśrī, you have swiftly spoken these words."

When this Dharma was spoken, Mañjuśrī, together with immeasurable hosts of Devas, Humans, Asuras, Gandharvas… all the Great Assembly, having heard the Buddha expound the Dharma, all believed and accepted it, bowed their heads in reverence, and rejoicing, reverently practiced in accordance with it.

THE SŪTRA OF THE ELEPHANT-HEAD MONASTERY (Gajaśīrṣa Vihāra Sūtra) (The End)