Gayāśīrṣa Hill is a pithy Buddhist scripture that describes various aspects of the Mahāyāna Buddhist path. Set on Gayāśīrṣa, the hill near Bodhgayā from which its title is derived, the sūtra presents its teaching in the form of the Buddha’s inward examination, a conversation between the Buddha and the bodhisattva Mañjuśrī, and dialogues between Mañjuśrī and three interlocutors—two gods and a bodhisattva. It provides a sustained but concise treatment of the progress toward awakening, the stages of aspiration for complete awakening, method and wisdom as the two broad principles of the bodhisattva path, and various classifications of bodhisattva practices. Multiple translations, commentaries, and citations of passages from Gayāśīrṣa Hill attest to its wide influence in the Mahāyāna Buddhist communities of India, China, and Tibet.
The Translation
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. Not long after attaining full awakening, the Bhagavat was residing at the shrine of Gayāśīrṣa on Gayā Hill together with a great saṅgha of bhikṣus numbering one thousand—all of them previously ascetics with matted hair, having done what had to be done, with their task accomplished, their burdens laid down, their own purpose attained, the fetters of existence extinguished, their minds freed through perfect knowledge, and the excellence of all powers of the mind perfected, and exclusively arhats—and a great many bodhisattva great beings.
Then, alone, the Bhagavat went into isolation, settled himself inwardly, and examined the dharmadhātu, thinking, “I attained awakening. I realized gnosis. I did what had to be done. I laid down my burden. I crossed the wild forest of saṃsāra. I eliminated ignorance. I accomplished knowledge. I removed the thorn. I extinguished craving. I built the ship of Dharma. I beat the drum of Dharma. I blew the conch of Dharma. I raised the banner of Dharma. I overcame the way of saṃsāra. I described the way of Dharma. I cut off unfit paths. I demonstrated the path. I rejected barren fields. I demonstrated the fields of merit.
“Now, how did I realize awakening? [F.285.b] By what means did I realize it? Who realized it? These things ought to be examined.
“Was it realized by the body? Or was it realized by the mind?
“With respect to its being realized by the body, the body is inert matter, motionless—like grass, a tree, a wall, a clod of earth, and a visual aberration—mindless, derived from the four elements, arisen from the impurities of one’s parents, impermanent, and in need of constant anointing, washing, and massage; it has the properties of perishing, breaking apart, and being destroyed.
“The mind is like an illusion, dependently originated, without a basis, without characteristics, without substance, and in an open state.
“Awakening is merely a name, merely a convention, without language, not analyzable, not established, without movement, without engagement, without cognition, and not to be designated. It has transcended coming and going, transcended designation, and transcended the three realms. It is unseen, unheard, undifferentiated, without foundation, unobservable, without movement, without elaboration, without engagement, and not examinable. It is immeasurable, indemonstrable, without words, without syllables, without verbal expression.16
“Thus, who will attain full awakening? By what means will one attain full awakening? What is it to be fully awakened? All these things are mere names, merely designated, mere signs, mere conventions, conceptualized and imagined. They are not arisen, without arising, not a substance, without substance, without appropriation, indemonstrable, and without attachment.
“In that regard, [F.286.a] nobody will attain full awakening. There is no means by which one will attain full awakening. There is nothing whatsoever to be fully awakened. There is no means whatsoever by which to be fully awakened. Because of attaining full awakening in that way, it is called attaining full awakening, as in that regard awakening is immutable, unchanging, and without characteristics.”
Then, the ever-youthful Mañjuśrī asked the Bhagavat, “Bhagavat, if the characteristics of awakening are such, Bhagavat, how should a son of good family or a daughter of good family advance toward awakening?”17
“Mañjuśrī,” replied the Bhagavat, “a bodhisattva should advance toward awakening in accordance with how that awakening is.”
Mañjuśrī asked, “Bhagavat, how should one seek awakening?”
“Mañjuśrī,” replied the Bhagavat, “awakening transcends the three realms, transcends conventions, transcends the language of syllables, and transcends words. It is without engagement—without engagement from the very beginning. Therefore, Mañjuśrī, bodhisattvas who have transcended engagement should advance toward awakening.
“Mañjuśrī, engagement that is without engagement is engagement in awakening. Mañjuśrī, engagement in the absence of substance is engagement in awakening. Mañjuśrī, engagement in an open state is engagement in awakening. Mañjuśrī, engagement in the nature of the dharmadhātu is engagement in awakening. Mañjuśrī, engagement in the absence of fixation on all phenomena is engagement in awakening. [F.286.b] Mañjuśrī, engagement in the indivisible very limit of reality is engagement in awakening. Mañjuśrī, engagement in the absence of elimination and the absence of addition is engagement in awakening.18 Mañjuśrī, engagement in the non-different and the absence of difference is engagement in awakening. Mañjuśrī, engagement in the properly understood visual aberration, echo, space, reflection of the moon in water, and mirage is engagement in awakening.”
Then, the god Light of the Magnificent Light Rays of the Stainless Moon asked the ever-youthful Mañjuśrī,19 “Mañjuśrī, what is the beginning of bodhisattvas’ conduct? What is its basis?”
“Divine son,” replied Mañjuśrī, “the beginning of bodhisattvas’ conduct is great compassion. Its basis is sentient beings.”20
He asked, “Mañjuśrī, by what is the great compassion of bodhisattvas encompassed?”
“Divine son,” replied Mañjuśrī, “the great compassion of bodhisattvas is encompassed by immovability.”
He asked, “Mañjuśrī, by what is immovability encompassed?”
“Divine son,” replied Mañjuśrī, “the immovability of bodhisattvas is encompassed by the mind that is impartial toward all sentient beings.”
He asked, “Mañjuśrī, by what is the mind that is impartial toward all sentient beings encompassed?”
“Divine son,” replied Mañjuśrī, “the mind of bodhisattvas that is impartial toward all sentient beings is encompassed by the conduct that is non-different and without difference.”
He asked, “Mañjuśrī, by what is the conduct that is non-different and without difference encompassed?”
“Divine son,” replied Mañjuśrī, “the conduct that is non-different and without difference is encompassed by the intention and the noblest intention.” [F.287.a]
He asked, “Mañjuśrī, for the sake of what do the intention and the noblest intention arise?”
“Divine son, the intention and the noblest intention of bodhisattvas arise for the sake of the mind of awakening.”
He asked, “Mañjuśrī, for the sake of what does the mind of awakening arise?”
“Divine son, the mind of awakening of bodhisattvas arises for the sake of the six perfections.”
He asked, “Mañjuśrī, for the sake of what do the six perfections arise?”
“Divine son, the six perfections of bodhisattvas arise for the sake of the two: method and wisdom.”
He asked, “Mañjuśrī, for the sake of what do method and wisdom arise?”
“Divine son, the method and wisdom of bodhisattvas arise for the sake of heedfulness.”
He asked, “Mañjuśrī, for the sake of what does heedfulness arise?”
“Divine son, the heedfulness of bodhisattvas arises for the sake of the three kinds of good conduct.”
He asked, “Mañjuśrī, for the sake of what do the three kinds of good conduct arise?”
“Divine son, the three kinds of good conduct of bodhisattvas arise for the sake of the ten virtuous courses of action.”
He asked, “Mañjuśrī, for the sake of what do the ten virtuous courses of action arise?”
“Divine son, the ten virtuous courses of action of bodhisattvas arise for the sake of restraint.”
He asked, “Mañjuśrī, for the sake of what does restraint arise?”
“Divine son, the restraint of bodhisattvas arises for the sake of proper attention.”
He asked, “Mañjuśrī, for the sake of what does proper attention arise?”
“Divine son, the proper attention of bodhisattvas arises for the sake of investigation.”
He asked, “Mañjuśrī, for the sake of what does investigation arise?”
“Divine son, the investigation of bodhisattvas arises for the sake of mindfulness.” [F.287.b]
He asked, “Mañjuśrī, how many kinds of the bodhisattvas’ giving rise to the mind of awakening are included among causes and included among results?”
“Divine son,” replied Mañjuśrī, “these four are the kinds of the bodhisattvas’ giving rise to the mind of awakening that are included among causes and included among results. What are these four? They are the initial giving rise to the mind of awakening, that which is associated with conduct, the irreversible, and that which is separated from the goal by one birth. With respect to these, the initial giving rise to the mind of awakening should be viewed as the cause of the giving rise to the mind of awakening that is associated with conduct; that associated with conduct should be viewed as the cause of the irreversible; the irreversible should be viewed as the cause of that which is separated from the goal by one birth; the giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as the cause that is associated with the result.
“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as like the planting of a seed. The giving rise to the mind of awakening that is associated with conduct should be viewed as like the forming of a sprout from a seed. The irreversible giving rise to the mind of awakening should be viewed as like the arising of a stem, leaves, flowers, and fruits. The giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as like the ripening of fruits.
“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as like a chariot maker’s knowledge of how to gather wood. The giving rise to the mind of awakening that is associated with conduct should be viewed as like knowing how to construct the parts of a chariot. The irreversible giving rise to the mind of awakening should be viewed as like knowing how to put together the parts of a chariot. The giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as like knowing how to load packs onto a chariot.
“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as like the forming of the new moon’s orb. The giving rise to the mind of awakening that is associated with conduct should be viewed as like the appearance of the moon’s orb on the nights of the fifth, sixth, and seventh days. [F.288.a] The irreversible giving rise to the mind of awakening should be viewed as like the appearance of the moon’s orb on the night of the tenth day. The giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as like the appearance of the moon’s orb on the night of the fourteenth day. The gnosis of the tathāgata should be viewed as like the appearance of the moon’s orb on the night of the fifteenth day.
“Furthermore, divine son, the initial giving rise to the mind of awakening surpasses the śrāvaka’s level. The second giving rise to the mind of awakening surpasses the pratyekabuddha’s level. The third giving rise to the mind of awakening surpasses the uncertain level. The fourth giving rise to the mind of awakening dwells in the domain of certainty.
“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as being like learning the alphabet. The giving rise to the mind of awakening that is associated with conduct should be viewed as like knowing how to distinguish the declensions. The irreversible giving rise to the mind of awakening should be viewed as like knowing reckoning, calculation, and arithmetic.21 The giving rise to the mind of awakening that is separated from the goal by one birth should be viewed as like mastering the treatises.
“Furthermore, divine son, the initial giving rise to the mind of awakening is related to the cause. The second giving rise to the mind of awakening is associated with gnosis. The third giving rise to the mind of awakening is associated with abandonment. The fourth giving rise to the mind of awakening is associated with the result.
“Furthermore, divine son, the initial giving rise to the mind of awakening is encompassed by the cause. The second giving rise to the mind of awakening is encompassed by gnosis. The third giving rise to the mind of awakening is encompassed by abandonment. The fourth giving rise to the mind of awakening is encompassed by the result.
“Furthermore, divine son, the initial giving rise to the mind of awakening arises from the cause. [F.288.b] The second giving rise to the mind of awakening arises from gnosis. The third giving rise to the mind of awakening arises from abandonment. The fourth giving rise to the mind of awakening arises from the result.
“Furthermore, divine son, the initial giving rise to the mind of awakening is a part of the classification of cause. The second giving rise to the mind of awakening is a part of the classification of gnosis. The third giving rise to the mind of awakening is a part of the classification of abandonment. The fourth giving rise to the mind of awakening is a part of the classification of result.
“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as being like the gathering of medicines. The second giving rise to the mind of awakening should be viewed as being like skill in the classification of medicines. The third giving rise to the mind of awakening should be viewed as being like skill in concocting medicines. The fourth giving rise to the mind of awakening should be viewed as being like skill in treating patients.
“Furthermore, divine son, the initial giving rise to the mind of awakening should be viewed as being like birth into the lineage of a king of Dharma. The second giving rise to the mind of awakening should be viewed as being like undertaking the training in the lineage of a king of Dharma. The third giving rise to the mind of awakening should be viewed as being like having completed the training in the lineage of a king of Dharma. The fourth giving rise to the mind of awakening should be viewed as being like having mastered the training in the lineage of a king of Dharma.”
Then, the god Light of the Light Rays of the Light of Certainty asked the ever-youthful Mañjuśrī,22 “Mañjuśrī, what, in brief, are the paths of bodhisattvas, the paths in possession of which bodhisattvas will quickly and fully awaken to unsurpassed, perfect, complete awakening?”
“Divine son,” replied Mañjuśrī, “the paths of the bodhisattvas, in brief, are two; possessed of these two paths, bodhisattvas will quickly and fully awaken to unsurpassed, perfect, complete awakening. [F.289.a] What are the two? They are method and wisdom.23
“Regarding these, method is the knowledge of gathering, while wisdom is the knowledge of discernment.24 Method views sentient beings, while wisdom does not view any phenomena. Method is the knowledge of connection to phenomena, while wisdom is the knowledge of separation. Method is the knowledge that observes causes, while wisdom proceeds to exhaust causes. Method is the knowledge of different phenomena, while wisdom is the knowledge of the undifferentiated dharmadhātu. Method is the knowledge of the ornaments of buddha lands, while wisdom is the knowledge that the equality of buddha lands is undifferentiated. Method is the knowledge that engages the faculties and conduct of sentient beings, while wisdom is the knowledge that sentient beings cannot be observed. Method is the knowledge that obtains the ornaments of awakening, while wisdom is the knowledge of the complete awakening of all the buddhas’ qualities.
“Divine son, furthermore, the paths, in brief, are two. What are the two? The path of accumulation and the path of discernment. Regarding these, the path of accumulation is the five perfections, while the path of discernment is the perfection of wisdom.
“Furthermore, the paths, in brief, are two. What are the two? The path with attachment and the path without attachment. Regarding these, the path with attachment is the five perfections, while the path without attachment is the perfection of wisdom.
“Furthermore, the paths, in brief, are two. What are the two? The contaminated path and the uncontaminated path. Regarding these, the contaminated path is the five perfections, while the uncontaminated path is the perfection of wisdom.
“Furthermore, the paths, in brief, are two. [F.289.b] What are the two? The limited path and the unlimited path. Regarding these, the limited path is a ground for signs, while the unlimited path is a ground that is without signs.
“Furthermore, the paths, in brief, are two. What are the two? The path of knowledge and the path of abandonment. Regarding these, the path of knowledge ranges from the first level to the seventh level, while the path of abandonment ranges from the eighth level to the tenth level.”
Then, the bodhisattva great being Hero Cultivating Gnosis asked the ever-youthful Mañjuśrī,25 “Mañjuśrī, how are bodhisattva great beings distinguished in terms of object? How are they distinguished in terms of gnosis?”
“Son of good family,” replied Mañjuśrī, “the object is dissociated, but the gnosis is associated.”26
He asked, “Mañjuśrī, why is the object dissociated but the gnosis associated?”
“Son of good family,” replied Mañjuśrī, “the object is unconditioned, and hence it should be understood as neither associated with nor dissociated from any phenomena whatsoever. Why is that? The object has the characteristic of being immutable, and hence it should be understood as neither associated with nor dissociated from any phenomena whatsoever. Because the object lacks any establishment from the beginning, it should be understood as neither associated with nor dissociated from any phenomena whatsoever. Because of the absence of elimination and the absence of addition, the object should be understood as neither associated with nor dissociated from any phenomena whatsoever.27
“What is called gnosis is a path. The path is associated with mind rather than dissociated from it. Son of good family, therefore, gnosis is said to be associated; it is not dissociated.
“Gnosis is associated with abandonment, rather than dissociated from it. Therefore, son of good family, gnosis is said to be associated; it is not dissociated.
“What is called gnosis is skilled in the aggregates, [F.290.a] skilled in the elements, skilled in the sense bases, skilled in dependent origination, and skilled in analyzing what is possible and what is not possible. Therefore, son of good family, gnosis is said to be associated; it is not dissociated.
“Furthermore, son of good family, the knowledges of bodhisattva great beings are of ten types. What are the ten types? They are as follows: the knowledge of causes, the knowledge of results, the knowledge of aims, the knowledge of method, the knowledge of wisdom, the knowledge of gathering, the knowledge of the perfections, the knowledge of great compassion, the knowledge of bringing sentient beings to maturity, and the knowledge of not being fixated on any phenomena. Son of good family, these ten are the knowledges of bodhisattva great beings.
“Furthermore, son of good family, the endeavors of bodhisattva great beings are of ten types. What are the ten? They are as follows: the endeavor of body for the sake of purifying the physical actions of all sentient beings, the endeavor of speech for the sake of purifying the verbal actions of all sentient beings, the endeavor of mind for the sake of purifying the mental actions of all sentient beings, the internal endeavor for the sake of eliminating fixation on all sentient beings, the external endeavor for the sake of acting equally toward all sentient beings, the endeavor of gnosis for the sake of perfecting the gnosis of buddhas, the endeavor of lands for the sake of fully displaying the array of excellent qualities of all buddha lands, the endeavor of bringing sentient beings to maturity for the sake of developing proficiency in medicines for the illnesses of the afflictions, the endeavor of suchness for the sake of perfecting the domain of certainty, and the endeavor of perfecting the gnosis of the unconditioned for the sake of eliminating the mind’s fixation on all three realms. [F.290.b] Son of good family, these ten are the endeavors of bodhisattva great beings.
“Furthermore, son of good family, the applications of bodhisattva great beings are of ten types. What are the ten? They are as follows: the application of the perfections, the application of the means for gathering disciples, the application of wisdom, the application of method, the application of great compassion, the application of seeking the accumulations of merit, the application of seeking the accumulations of gnosis, the application of purifying intentions, the application of analyzing the truths, and the application of the absence of fixation on everything attractive or unattractive. Son of good family, these ten are the applications of bodhisattva great beings.
“Furthermore, son of good family, bodhisattva great beings’ investigations into the inexhaustible are of ten types. What are the ten? They are as follows: the investigation into inexhaustible bodies, the investigation into inexhaustible things, the investigation into inexhaustible phenomena, the investigation into inexhaustible craving, the investigation into inexhaustible views, the investigation into inexhaustible accumulations, the investigation into inexhaustible appropriation, the investigation into the inexhaustible absence of fixation, the investigation into inexhaustible conjunctions,28 and the investigation into the inexhaustible knowledge of the seat of awakening. Son of good family, these ten are bodhisattva great beings’ investigations into the inexhaustible subjects.
“Furthermore, son of good family, these ten are the ten matters that relate to the discipline of bodhisattva great beings. What are the ten? They are as follows: disciplining the mind of miserliness by pouring down a rain of charity, disciplining the mind of corrupt ethical conduct by purifying the three types of actions, disciplining the mind of anger by cultivating love, [F.291.a] disciplining the mind of laziness by not tiring in the pursuit of the qualities of the buddhas, disciplining the mind of nonvirtue with the concentrations, liberations, and emanations,29 disciplining the mind of ignorance by accumulating the collection of skills in reaching a definite conclusion by means of the perfection of wisdom, disciplining the afflictions by generating the accumulations of the paths, disciplining by way of accumulating the collection of truth by generating unerring paths, disciplining the mind by mastery over the timely and untimely, and disciplining the self by realizing the dharma of the absence of self. Son of good family, these ten are the matters that relate to the discipline of bodhisattva great beings.
“Furthermore, son of good family, these ten are the disciplined states of bodhisattva great beings. What are the ten? They are as follows: the disciplined state of the body through abandoning the three types of nonvirtuous physical action, the disciplined state of speech through abandoning the four types of verbal action, the disciplined state of mind through abandoning the three types of mental misconduct, the internal disciplined state by way of the absence of fixation on one’s body, the disciplined state in regard to external objects by way of the absence of fixation on all phenomena, the disciplined state without fixation on the accumulations of gnosis effected by way of the absence of fixation on paths, the disciplined state in regard to self-aggrandizement by way of investigating the nature of the āryas’ levels, the disciplined state in regard to purifying a pure future by way of remaining in the perfection of wisdom, the highly disciplined state in regard to conventions by way of not deceiving any sentient being, and the disciplined state of disregarding body and mind by way of the great compassion that brings all sentient beings to maturity. [F.291.b] Son of good family, these ten are the disciplined states of bodhisattva great beings.
“Furthermore, son of good family, awakening belongs to bodhisattva great beings who make practice essential; it does not belong to those who make wrong practice essential.30 With respect to that, making practice essential is acting in accordance with what one has said. Making wrong practice essential is only a matter of words. With respect to that, making practice essential is manifold; making wrong practice essential is not manifold.
“Furthermore, son of good family, these two are the practices of bodhisattva great beings. What are the two? They are the practice of the path and the practice of abandonment. Son of good family, these two are the practices of bodhisattva great beings.
“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice of subduing oneself and the practice of bringing sentient beings to maturity. Son of good family, these two are the practices of bodhisattva great beings.
“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice through knowledge that is coupled with effort and the practice through spontaneous gnosis. Son of good family, these two are the practices of bodhisattva great beings.
“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice in skill at establishing the levels and the practice in skill at the undifferentiated level. Son of good family, these two are the practices of bodhisattva great beings. [F.292.a]
“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice that abandons the flaws related to the levels and the practice that completes the skill in advancing from one level to another. Son of good family, these two are the practices of bodhisattva great beings.
“Furthermore, son of good family, there are two practices of bodhisattva great beings. What are the two? They are the practice of the teachings on the levels of śrāvakas and pratyekabuddhas and the practice that is skilled in being irreversible from the awakening of a buddha. Son of good family, these two are the practices of bodhisattva great beings.
“Son of good family, the practices of bodhisattva great beings are those that are like this. Bodhisattva great beings should make effort in them. Son of good family, unsurpassed, perfect, complete awakening is not difficult to attain for bodhisattva great beings who practice in these ways.”
Then, the Bhagavat said to the ever-youthful Mañjuśrī, “Mañjuśrī, you have spoken these words well. Well done! Well done!” After the Bhagavat had said so, the ever-youthful Mañjuśrī and the world with its gods, humans, asuras, and gandharvas rejoiced, and they praised what was spoken by the Bhagavat.
This completes the noble Mahāyāna sūtra “Gayāśīrṣa Hill.”