Toh 84The Noble Mahāyāna Sūtra “The Questions of the Girl Vimalaśraddhā”

Summary

Vimalaśraddhā, the daughter of King Prasenajit, comes to see the Buddha
in Jetavana, Anāthapiṇḍada’s Park, together with a retinue of five hundred
women. She pays homage to the Buddha and asks him to explain the conduct of
bodhisattvas. The Buddha responds by presenting twelve sets of eight qualities
that bodhisattvas should cultivate. Vimalaśraddhā and her five hundred
companions, having developed the mind set on awakening, join the ranks of the
bodhisattvas, and the Buddha prophesies her future attainment of awakening.

Acknowledgements

The text was translated by Maurizio Pontiggia and edited by Chryse
Tringos-Allen. Dr. Fabian Justus Sanders, docent of Tibetan Language and
Literature at the Ca’ Foscari University of Venice, provided most of the
Sanskrit names and terms. The 84000 editorial team subsequently checked the
translation against the Tibetan and the Chinese, and compiled the introduction
using parts of the translators’ original material.

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

Introduction

The Questions of the Girl Vimalaśraddhā
is included among of the forty-nine sūtras in The Heap of Jewels (Skt.
Ratnakūṭa) collection of the Degé Kangyur. It presents the
qualities that bodhisattvas should cultivate in their practice and the
benefits that come from such cultivation.

The sūtra begins with the princess Vimalaśraddhā, daughter of King
Prasenajit, coming to see the Buddha in Jetavana, Anāthapiṇḍada’s Park,
together with a retinue of five hundred women. In some expressive verses,
she pays homage to the Buddha and asks him to explain the conduct of
bodhisattvas. The Buddha responds by presenting twelve sets of eight
qualities that bodhisattvas should cultivate. Vimalaśraddhā then asks the
Buddha how a woman may avoid female rebirth, to which the Buddha replies by
presenting two further sets of eight qualities that ensure rebirth as a man.
Finally, Vimalaśraddhā and her five hundred companions, having developed the
mind set on awakening, join the ranks of the bodhisattvas, and the Buddha
prophesies her future attainment of awakening.

The Buddha’s explanations of how bodhisattvas should act, set out in
short prose sections followed by sets of verses, are, of course, the main
content of the sūtra. But it is noteworthy that the narrative in which this
content is framed shares its theme—the Buddha being addressed by a daughter
of King Prasenajit—with two other sūtras from the Heap of Jewels collection.
Prasenajit himself, ruling over the kingdom of Kośala from its capital,
Śrāvastī, is a well known figure in the canonical texts. Kośala was a
powerful kingdom that, under his father Arāḍa Brahmadatta, held political
control over the smaller, neighboring Śākya kingdom to the east in which the
Buddha was born, and Prasenajit is said to have been born as prince in
Śrāvasti at the same time as the Buddha took birth as prince in the Śākya
capital, Kapilavastu. It
was within the first two years after the Buddha’s awakening that Prasenajit
became his disciple and patron, although the Buddha only started residing
near Śrāvastī for his rains retreats much later, when the wealthy merchant
Anāthapiṇḍada purchased land there to build him a vihāra. Prasenajit, by
his several wives, is recorded as having had at least two sons and a number
of daughters. The name of one of his sons, Prince Jeta, is immortalized in
the name, the Jetavana, given to the grove and vihāra on the land that Jeta
sold to Anāthapiṇḍada. Another son was Virūḍhaka (by a different mother, a
Śākyan ).
Several daughters of Prasenajit are mentioned in the canonical literature.
One, Vimaladattā—younger in her story than Vimalaśraddhā in this one—is
featured in
The Questions
of Vimaladattā
(Vimaladattāparipṛcchā, Toh 77). Prasenajit’s best known
daughter is perhaps Śrīmālādevī, who became queen of Ayodhyā and is the
principal protagonist of the
The Lion’s
Roar of Śrīmaladevī
(Śrīmālādevīsiṃhanāda, Toh 92). Her mother was probably the
queen Mallikā, the foremost of Prasenajit’s queens who is said to have had
only one child, a daughter, although other sources name instead another of
Prasenajit’s daughters, Vajira, who married King Ajātaśatru of Magadha, as
Mallikā’s only daughter. While some of these members of Prasenajit’s family
are mentioned in different Sanskrit and Pali texts, both Vimalaśraddhā and
Vimaladattā seem to figure only in their respective sūtras.

If the protagonists of The Questions of the
Girl Vimalaśraddhā, The Questions of
Vimaladattā, and The Lion’s Roar of
Śrīmaladevī are all daughters of Prasenajit, they are not the
only princesses who are also bodhisattvas in the canonical texts. One
daughter of King Ajātaśatru, Aśokadattā, receives her prediction of future
awakening in the Aśokadattāvyākaraṇa
(Toh 76, also in the Heap of
Jewels), and another, Vimalaprabhā, in the
Vimalaprabhāparipṛcchā
(Toh 168, in the General
Sūtra section). King Bimbisāra’s queen, Kṣemavatī, questions the Buddha
about his qualities and receives her prediction in the Kṣemavatīvyākaraṇa (Toh 192). Less privileged female
bodhisattvas include laywomen, the main interlocutors in the Gaṅgottarāparipṛcchā (Toh 75), the Strīvivartavyākaraṇa (Toh 190), and the Mahallikāparipṛcchā (Toh 171); a
courtesan called Suvarṇottamaprabhāśrī in the Mañjuśrīvikrīḍita (Toh 96);
and Vimalakīrti’s daughter Candrottarā in the
Candrottarādārikāvyākaraṇa
(Toh 191). While some of
the women in these sūtras aspire to be reborn as males as they progress
toward awakening, others question what place notions of gender may have with
regard to awakening; some debate matters concerning gender with the śrāvaka
disciples; some (notably Strīvivarta) make use of being a woman to benefit
beings; some appear to be able to change their sex miraculously at will; and
Vimalaprabhā vows to remain a woman in at least some of her future lives in
order to undertake specific tasks. Nevertheless, these accounts all seem to
culminate in the prediction that the female protagonist will ultimately
become an apparently male buddha.

The version of the sūtra in the Degé and some other Kangyurs has no
colophon, but a colophon is to be found in the Stok Palace, Narthang, and
Lhasa Kangyurs, among others, and explicitly states that the Tibetan
translation was produced from the Chinese, noting that the text was
“translated, edited, and finalized based on the Chinese text by the
translator Gö Chödrup.” A work that can almost certainly be identified with this
sūtra, but with the slighly different Tibetan title bu mo dad ldan gyis zhus pa, is listed in both the
Denkarma and
Phangthangma imperial inventories, allowing us to date its Tibetan
translation to the late eighth or early ninth century.

In producing this translation, we have based our work on the Degé
xylograph, while consulting the Comparative Edition (Tib. dpe bsdur ma) and Stok Palace
manuscript. Since the Tibetan version of this sūtra was translated from
Chinese rather than Sanskrit, we have also made careful use of Bodhiruci’s
fifth- or sixth-century Chinese translation, noting important variants throughout.

The Translation

The Noble Mahāyāna Sūtra

The Questions of the Girl Vimalaśraddhā

Homage to all the buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in
Śrāvastī, in Jetavana, Anāthapiṇḍada’s park, together with a large assembly
of five hundred bhikṣus and eight thousand bodhisattva mahāsattvas who were
well versed in all fields of knowledge, had obtained retention and unimpeded
eloquence, were fully accomplished in patience, were completely victorious
over the hordes of Māra, and had obtained the Dharmas attained by the
thus-gone ones. There was the bodhisattva Lokadhara, the bodhisattva
Mārgadhara, the bodhisattva Dharaṇīdhara, the bodhisattva Mahādharaṇīdhara,
the bodhisattva Dhṛtimati, the bodhisattva Adhimuktika, the bodhisattva
Surūpavyūha, the bodhisattva Ratnaketu, the bodhisattva Ratnadhvaja, the
bodhisattva Ratnacinta, the bodhisattva Ratnākara, the bodhisattva
Ratnamati, the bodhisattva Ratnaguṇa, and the bodhisattva Ratnaprabha, and
there were also the bodhisattvas of this fortunate eon headed by Maitreya.
There was also a group of sixty bodhisattvas with incomparable motivation,
headed by Mañjuśrī, and a group of sixteen great men led by
the bodhisattva Bhadrapāla. Also gathered there was an assembly of twenty
thousand gods from the Tuṣita heaven.

Then the Blessed One, who was sitting there on the lion throne
called Treasury of Great Arrangements, surrounded by an immeasurable
assembly of hundreds of thousands, shone forth everywhere with rays of light
like those of the sun and the moon. Like the kings of the gods, Śakra and
Brahmā, his brilliance was outstanding. Like Mount Meru, the king of
mountains, he
was extremely tall and rose high above the common. Like a great torch, the
light that he radiated was utterly resplendent. Like an elephant king, he
beheld each one and everyone. Like a lion
roaring, he taught the Dharma fearlessly. Like the king of the asuras,
Rāhula, he eclipsed all those who surrounded him. His
body was adorned with all the major and minor marks of a buddha. His
splendor and power blazed forth. In order to establish
all sentient beings in the supreme definitive meaning and make them
understand it, he was teaching the Dharma in the midst of this large
audience with a voice like Brahmā’s, which resounded in all the universes of
the entire trichiliocosm.

Then King Prasenajit’s young daughter, Vimalaśraddhā—a pretty and beautiful girl whom everyone liked to see, and who had
produced roots of virtue in the past and practiced in the Mahāyāna—came to
Jetavana from the town of Śrāvastī, accompanied by five hundred girls, each
of whom wore golden jewelry. Having prostrated herself, bowing her head to
the feet of the Blessed One, she circumambulated him three times. Then, after
sitting down to one side before the Blessed One, she praised him with these
verses:

“For long you accumulated meritorious and pure deeds,

And completed an infinite ocean of qualities,

Causing many to rejoice with faith and devotion—

For this, I pay homage to you, supreme sage.

“Displaying a wonderful, luminous resplendence,

Like a mine of jewels, you reveal the doorways to the Dharma,

As a full fathom of light always radiates from your body—

For this, I pay homage to you, cool lake of great intelligence.

“Fruit tree of qualities, inconceivable in virtues,

The entire world praises you, supreme among humans;

You have perfected discipline and accomplished great aspirations—

For this, I pay homage to you, foremost among those worthy of
offerings.

“You abide in the supreme Dharma, always calm and unattached.

You regard every being in the universe with equanimity, as if they were
your only child.

Since with your dual knowledge you know all actions,

Like a skillful guide, you point out the smooth path.

“The conduct of bodhisattvas—

Those who, once they have acquired steadfast perseverance,

Act to benefit all sentient beings with love and compassion—

I request that the Thus-Gone One teach and explain.

“How, having obtained steadfast strength,

Do bodhisattvas defeat the hordes of Māra, yet remain within saṃsāra?

How, having obtained the Dharma of equanimity,

Do they bring sentient beings to maturity?

“How are they like the earth and the sky,

Like the wind, like water, and like fire?

How, having obtained trust in it, do they abide in the Dharma,

Becoming like Mount Meru or a lion king?

“How, having abandoned a mind of love and hate,

Do their minds become pure, honest, and nondeceptive?

How do they cultivate generosity, discipline, patience,

Perseverance, concentration, and liberation?

“How do they vanquish the darkness of the afflictions with their
insight,

And how, constantly applying great means,

Do they abide in unimpeded retention and concentration,

The four immeasurables, and the five kinds of supernormal powers?

“How, having come into the presence of the buddhas,

Do they always take miraculous births, remembering their previous
lives?

Practicing austerities, they
dwell in hermitages without strife,

Taming their minds and pacifying the afflictions.

“Following discipline, they cultivate the path of awakening.

And, having obtained the nectar of cessation, they defeat the armies of
Māra,

And turn the Wheel of Dharma that confers bliss—

I beseech you to explain in words such a perfect path!”

Then the Blessed One replied to the girl Vimalaśraddhā, “Girl, if
bodhisattvas are endowed with eight strengths, although dwelling within
saṃsāra, they have steadfast courage and are completely indefatigable. And
what are these eight strengths? The first is the strength of mental
motivation, because they are without deceit. The second is the strength of
determination, because they abandon all faults. The third is the strength of
application, because they continually practice virtue. The fourth is the
strength of real trust, because they have strong trust in the maturation of
karma. The fifth is the strength of the mind set on awakening, because they
do not seek out inferior vehicles. The sixth is the strength of great love,
because they do not harm sentient beings. The seventh is the strength of
great compassion, because they take all injury upon themselves. The eighth
is the strength of a spiritual friend, because from time to time they need
to be examined. Girl, these are called the eight kinds
of strength. When bodhisattvas are endowed with these eight strengths, they have steadfast courage,
and although they dwell within saṃsāra, they have no clinging or
attachment.”

Then the Blessed One spoke again in verse:

“Heroic ones with motivated minds

Abandon any deceit,

And, always behaving in a straightforward manner,

Apply themselves diligently to genuine awakening.

“One who has the strength of determination

Abandons the various faults,

And, practicing virtue exclusively,

Maintains genuine diligence.

“One who is endowed with application

Is always excellently stable,

And, having steadfast perseverance,

Brings happiness to sentient beings.

“Through the power of real trust,

If one is aware of the full maturation of karma,

One has confidence in the Buddha’s wisdom

And brings the entire universe under one’s care.

“One who has the strength of the mind set on awakening

Abandons the inferior vehicles,

And, not interrupting the lineage of the buddhas,

Abides in the true nature of things.

“Through the power of great loving-kindness,

One looks with equality at all sentient beings

And, being beyond love and hate,

Does not give rise to anger or ill will.

“Through the strength of great compassion,

One takes responsibility for sentient beings

And, not clinging to saṃsāra,

Does not feel disenchanted or weary.

“Through the strength of the spiritual friend,

There is continuous examination of each other.

One will not lose heart,

And so will abide in awakening.

“When those who are heroes

Have obtained these eight strengths,

They will reside in the heart of awakening

And defeat the many armies of Māra.

“Furthermore, girl, when bodhisattvas are endowed with eight
qualities, they abide in sameness. What are
these eight qualities? The first is the sameness of all sentient beings,
because they are intrinsically without a self. The second is the sameness of
all phenomena, because they are utterly void. The third is the sameness of
all buddhafields, because they all occur within the sphere of emptiness. The
fourth is the sameness of all thus-gone ones, because they all teach in
equanimity. The fifth is the sameness of all actions, because causes and
conditions are without intrinsic nature. The sixth is the sameness of all
vehicles, because they are all similar in being noncomposite. The seventh is
the sameness of minds, because mind is similar to an illusion. The eighth is
the sameness of all māras, because one cannot observe a beginning of the
afflictions. This is what is called abiding in sameness through the eight
qualities.”

Then the Blessed One spoke again in verse:

“Because sentient beings are intrinsically without a self,

They cannot be observed even for a moment.

One who abides in sameness

Should see in this way.

“Because all phenomena are the same,

They are always intrinsically empty and void.

Differentiated only through words,

Phenomena are intrinsically without particularity.

“As one cannot observe any boundaries

Of all the buddhafields in the ten directions,

Their nature is similar to space—

All the buddhafields are always the same.

“As all thus-gone ones of the three times

Are the same in their abiding in the expanse of reality,

They are completely free through their unending wisdom—

All buddhas are such.

“The causes and conditions of sentient beings

In their nature are all the same.

By knowing their actions,

One understands them accordingly.

“All the different sentient beings

Are understood to be like an illusory display.

Not grasping at either the inner or the outer,

Their nature is always pure.

“Although various vehicles were taught,

They are the same in being noncomposite.

In full knowledge of means, the Guide

Made distinctions by teaching three vehicles.

“Even when the māra of afflictions is at hand,

The afflictions are not at all existing things.

Similarly, the domains of the māra of the gods,

The māra of the aggregates, and the māra of the Lord of Death are
empty.

“Furthermore, girl, when bodhisattvas are endowed with eight
qualities, they abandon love and hate. What
are these eight qualities? Being endowed with
love; being endowed with compassion; always being willing to benefit others;
not being attached to worldly things; not being attached to one’s body; always
cultivating a concentrated mind; giving away one’s body and life; and
discerning the afflictions. When bodhisattvas can accomplish these eight
qualities, they will abandon love and hate.”

Then the Blessed One spoke again in verse:

“Bearing the armor of a loving mind,

One has affectionate concern for everyone,

And, maintaining equality,

Love and hate do not arise.

“Because wise people always act to be of benefit,

They constantly give happiness to others;

Although they acquire something, they do not see it as their own,

And they hold no resentment despite being blamed or disparaged.

“Since they are unshaken by the eight worldly concerns,

Love and hate do not arise.

Whether it concerns themselves or others,

Conceptions of love and hate do not arise.

“Having abandoned all conceptions,

Such people do not cling to any objects of experience.

Always understanding the nature of the body,

They have no distress about their bodies or lives.

“Sagacious beings, like the sky,

Are unmoved by joys and sorrows,

And, properly understanding the afflictions,

Avoid both me and mine.

“Being like the earth in always accepting all activity,

Love and hate do not arise.

“Furthermore, girl, when bodhisattvas are endowed with eight
qualities, they do not become exhausted by
saṃsāra. What are these eight qualities? Bodhisattvas do not become exhausted by saṃsāra
because their roots of virtue are immensely vast; because they discern
sentient beings; because they always see and make offerings to the thus-gone
ones; because they see innumerable buddhafields; because they always strive
for the knowledge of a buddha; because they understand that saṃsāra is like
a dream; because they are not intimidated by the excellent Dharma; and
because they have distinct comprehension of the beginning, the end, and the
real endpoint.”

Then the Blessed One spoke again in verse:

“Meditators on the yogin’s path

Eradicate their faults and become unstained,

Like the pure moon in the sky;

They liberate sentient beings from their suffering.

Because they gather qualities,

They do not become exhausted by saṃsāra.

“They consider the nature of all sentient beings,

And they act with steadfast perseverance.

Devotedly making offerings

To buddhas in immeasurable buddhafields,

They thereby become endowed with the ten strengths,

And they do not become exhausted by saṃsāra.

“Teaching the inconceivable Dharma,

In innumerable, infinite worlds,

They maintain uninterrupted the lineage of the Three Jewels

And become fully awakened as Dharma Kings.

Those who preserve excellent discipline

Do not become exhausted by saṃsāra,

“And they recognize that the nature of saṃsāra

Is like a dream, a cloud, or a flash of lightning.

Those who find liberation through the Dharma

Do not become exhausted by saṃsāra.

“Remaining in an awakened state,

With their joyful minds, they are
always happy.

Those who have become accomplished through skillful means

Do not become exhausted by saṃsāra.

“Constantly practicing the excellent Dharma,

Their realization increases, like the waxing moon in the sky.

Those who aspire to the Buddha’s qualities

Do not become exhausted by saṃsāra.

“And, although saṃsāra is endless,

They always dwell in the real endpoint.

Those who are attuned to insight, even for just a moment,

Do not become exhausted by saṃsāra.

“Furthermore, girl, when it is endowed with eight qualities, the mind’s constitution will be
balanced. What are these eight qualities? The mind will
be of balanced constitution because the mind has become similar to
earth; because the mind has become similar to water; because
the mind has become similar to fire; because the mind has become similar to
air; because the mind has become similar to space; because the mind has
become similar to the expanse of reality; because the mind has become similar to
liberation; and because the mind has become similar to nirvāṇa. These are
called the eight kinds of balanced constitution of the mind.”

Then the Blessed One spoke again in verse:

“Because the mind is similar to earth,

It can carry any load,

And, whether there is virtue or nonvirtue,

It never increases or diminishes.

“Because the mind is similar to water,

It washes away all stains and impurities

And, nourishing all worlds,

Dispels the distress of the afflictions.

“Because the mind is similar to fire,

It burns away all the afflictions,

And, like the light of a huge torch,

There is nothing it does not illuminate.

“Because the mind is similar to wind,

It neither dwells anywhere nor depends on anything,

And the fragrance of discipline and learning

Pervades everywhere throughout the three times.

“Because the mind is similar to space,

It is free from views and completely pure,

And, although it interacts with everything,

It does not follow after Māra.

“Because the mind is similar to the expanse of reality,

It is established in the very essence of bliss

And, without ever increasing or diminishing,

Always dwells in equanimity.

“Even when liberation is attained

By hearers and the solitary realizers,

There is neither bondage,

Nor is there liberation.

“Saṃsāra and nirvāṇa

Are said to be beyond coming and going,

So, peacefully maintaining disengagement,

One acts everywhere throughout the three times.

“Furthermore, girl, when bodhisattvas are endowed with eight
qualities, they become sources of awakening. What are these eight qualities? First, they have become sources of generosity, because they give
away everything they own. Second, they have become sources of discipline,
because they are free of transgressions. Third, they have become sources of
patience, because they are free of aggression. Fourth, they have become
sources of perseverance, because they are free of laziness and doubt. Fifth,
they have become sources of concentration, because they are skillful in
means. Sixth, they have become sources of insight, because they maintain
discipline and have vast learning. Seventh, they have become sources of the
abodes of Brahmā, because they are fully at peace through complete
liberation. Eighth, they have become sources of supernormal powers,
because they constantly maintain concentration.”

Then the Blessed One spoke again in verse:

“Since those who constantly practice generosity

Abandon the agony of desire,

They do not seek the maturation of karmic fruit,

And dedicate all their merit to the awakening of a buddha.

“Because practitioners of the Great Vehicle have discipline,

They are without anger, even when cut and torn apart.

Striving one-pointedly for great bliss, and abandoning all habitual
patterns,

They never meet any real obstacle.

“Bodhisattvas endowed with perseverance,

For the sake of sentient beings and for many eons,

Bear suffering and wander through countless worlds,

Increasing the strength of their perseverance.

“Those who cultivate concentration

Abandon all kinds of elaboration,

And, although they have perfected concentration,

They do not get caught up in concentration.

“Through incomparable great insight,

They abandon extreme views

And, with knowledge that the world is empty,

Dispel all the darkness of delusion.

“Those who cultivate the peaceful abodes of Brahmā

Abandon unfortunate destinies

And, always obtaining the states of Śakra and Brahmā,

Meditate assiduously on the ultimate benefit.

“With supernormal powers, bodhisattvas travel through all
buddhafields,

Respectfully honoring the buddhas and listening to the Dharma

And, knowing well the natures of aspirations of all,

Teach the Dharma, repeating it to sentient beings.

“Furthermore, girl, because bodhisattvas are endowed with eight
qualities,
they obtain
perfect retention and unimpeded eloquence. What are these eight qualities?
They revere the Dharma. They show respect for their preceptors and masters.
They are never disheartened with seeking the Dharma. They teach it
correctly, in the same way that they were taught. They are not miserly with
the Dharma. They do not make public the faults of others. They devotedly pay
respect to those who are expounding the Dharma, as if they were their own
preceptors. And, without being fixated on the faults of others, they exhort
others to abandon their faults. Because bodhisattvas are endowed with these
eight qualities, they obtain perfect retention and unimpeded eloquence.”

Then the Blessed One spoke again in verse:

“Those who always one-pointedly seek the Dharma

Show respect for their preceptors and spiritual friends.

Since they abandon bad companions,

They obtain an inexhaustible treasure.

“Never being disheartened by learning,

They zealously seek the Dharma.

Because they teach it in the same way that they were taught,

They do not look for any gain.

“Since those who obtain perfect eloquence

Gladden numerous assemblies,

They are fully dedicated to giving the Dharma,

And abandon miserliness and jealousy.

“They practice the Dharma without attachment,

And are ones who obtain retention.

Because they preserve discipline by watching their own physical
behavior,

They never look for the faults of others.

“They sustain their love and compassion,

And since they do not speak untimely words,

They obtain unimpeded eloquence,

And show mastery of inspirational speech.

“Those who honor capable Dharma teachers,

As if they were preceptors,

And exhort others to abandon their faults, while keeping them to
themselves

Obtain an ocean of inexhaustible treasures.

“Furthermore, girl, because bodhisattvas are endowed with eight
qualities,
they take
miraculous rebirths from lotus buds in the presence of the buddhas. What are
these eight qualities? Not speaking of the faults of others, even at the
risk of their own lives; exhorting sentient
beings to take refuge in the Three Jewels; establishing everyone in the mind
set on awakening; having immaculate sublime conduct; making statues of the
Thus-Gone One and putting them on lotus seats; dispelling the suffering of
sentient beings entangled in sorrow; always humbling themselves in front of
the arrogant and proud; and never causing any harm whatsoever to
others.”

Then the Blessed One spoke again in verse:

“Those who, even if pain is inflicted,

Never speak of the defects of others,

And always praise the Three Jewels,

Will be miraculously born in the presence of the buddhas.

“Those who cultivate the mind set on awakening

And exhort others to strive for omniscience,

And who always maintain sublime conduct,

Will be miraculously born in the presence of the buddhas.

“Those who cover a buddha statue with gold

And place it on a precious lotus seat,

And who dispel the sorrow of beings,

Will be miraculously born in the presence of the buddhas.

“Those who, in front of the arrogant,

Humble themselves as if they were their disciples,

And who never harm others,

Will be miraculously born in the presence of the buddhas.

“Furthermore, girl, when bodhisattvas are endowed with eight
qualities, they are consummate in ascetic virtue and always aspire to dwell
in seclusion. What are these eight qualities? Having
few wants; being content; being fully
satisfied with the virtuous Dharma; nourishing themselves with virtue;
always maintaining the tradition of the noble ones; always being
disenchanted because of seeing the faults of saṃsāra; always contemplating
impermanence, suffering, emptiness, and selflessness; and being
steadfast in faith, and not following other teachings.”

Then the Blessed One spoke again in verse:

“Since bodhisattvas have few wants and are content,

They delight in the Dharma and nourish themselves with many virtues.

Always aspiring to follow the manners of the noble ones,

They see the defects of saṃsāra and dread it.

“Since they are always dedicated to ascetic virtue,

Like the solitary rhinoceros, they stay without companions.

Contemplating that all compounded things are suffering and without
self,

They have minds of complete faith and full of energy.

“Having seen the Dharma and not following other teachings,

But always dwelling in solitude and praising the Buddha,

With ascetic virtue, they keep a distance and suffer no anguish,

Being free from the many troubles of strife.

“Having abandoned relatives and friends and refused praise,

They are fully committed to dwelling in seclusion.

“Furthermore, girl, because bodhisattvas are endowed with eight
qualities, they defeat the armies
of Māra. What are these eight qualities? Penetrating emptiness as the very
essence of things; having a real trust in
signlessness; having a real trust in wishlessness; fully discerning the
uncompounded; not being doubtful or skeptical about it; accepting non-arising; understanding essencelessness; and,
by being skillful in means, individually discriminating all phenomena, while
knowing unending suchness.”

Then the Blessed One spoke again in verse:

“Those who realize the three doors of complete liberation—

Emptiness, signlessness, and wishlessness—defeat the armies of Māra.

As there is no duality between the compounded and uncompounded,

They realize non-arising and are completely liberated.

“They will defeat the armies of Māra

When they accept the non-arising of all phenomena thus:

‘These are without arising and without cessation;

The aggregates and the elements are without self and like illusions.’

“They recognize that phenomena have no essence,

While, by being skillful in means, they do not do away with suchness.

The discrimination of phenomena is known to be the work of Māra.

Having abandoned discrimination, Māra is defeated.

“Employing both insight and means,

And not being fixed on existence or emptiness,

Those who thus meditate on the supreme Dharma,

Being skillful in means, will obtain beautiful bodily forms.

“Furthermore, girl, when bodhisattvas are endowed with eight
qualities, they will never be separated from awakening.
What are these eight qualities? With right view, they ripen sentient beings
who have wrong views. With right mindfulness,
they act compassionately toward sentient beings who have wrong intention.
With right speech, they act compassionately toward those who speak wrongly.
With right action, they draw in those engaged in wrongdoings. With right
effort, they stop those engaged in wrong pursuits. With right livelihood,
they do not abandon sentient beings engaged in wrong livelihoods. With right
thought, they make them abandon wrong thinking. With right absorption, they
wake those who are stuck in wrong absorption, and make them strive
higher.”

Then the Blessed One spoke again in verse:

“Those who are endowed with right view

Bring those with wrong views to maturity.

Constantly cultivating right mindfulness,

They act compassionately toward those with wrong intention.

“Those who have right speech

Act compassionately toward those who speak wrongly.

Being established in right action,

They draw in those who act wrongly.

“Continuously cultivating right effort,

They do not abandon those with wrong effort.

Pursuing right livelihood,

They draw in those engaged in wrong livelihoods.

“The wise ones who have right thought

Think compassionately toward those who think wrongly.

Always absorbed in right absorption,

They draw in those caught up in wrong absorption.

“With this unsurpassed perfect eightfold path,

They liberate those who are caught in the river of saṃsāra.

By rescuing those who are carried away by the stream,

They are on the great path to awakening.

“Hearers and solitary realizers

Transport only themselves, like on a raft made of grass.

A bodhisattva leads everyone across,

Like the captain of a great boat.

“Furthermore, girl, because bodhisattvas are endowed with eight
qualities, they have direct
experience of the deathless path. What are these eight qualities? Abiding in
the strifeless Dharma; guarding themselves
well against thoughts of hostility; constantly contemplating the meaning of
suchness; sustaining the mind set on awakening, and meditating on the six
recollections; meditating on the transcendental perfections with meticulous
perseverance; collecting roots of virtue, and ripening sentient beings;
sustaining great compassion, and drawing beings to the perfect Dharma; and
attaining the acceptance that phenomena do not arise, and remaining in the
irreversible condition.”

Then the Blessed One spoke again in verse:

“Always achieving conduct that is without strife,

They abide in the Dharma of the Great Ascetic.

Abandoning the shortcoming of hatred,

They gather roots of virtue.

“By contemplating the right meaning,

They obtain inexhaustible eloquence;

And, sustaining in the mind set on awakening,

They always remember the six recollections.

“Accomplishing all the perfections

With absolute perseverance, they become irreversible on the path,

And, since they obtain the powers of skill in means,

They liberate sentient beings.

“With riches as lords of Dharma,

They draw everyone in with their loving minds,

Quickly attain acceptance of non-arising,

And become irreversible from awakening.

“If they are able to act in this way,

It will not be difficult for them to obtain the Buddhadharma,

And before long, they will tame the māras

And attain supreme awakening.”

Then the girl Vimalaśraddhā, having thus heard the Dharma, greatly
rejoiced, and she asked the Blessed One, “Blessed One, how many qualities
must one possess to avert female existence?”

The Blessed One answered, “Girl, when a woman is endowed with eight
qualities, she will avert female existence. What
are these eight qualities? Not being jealous; not being miserly; not being sly; not being angry;
speaking the truth; not uttering harsh words; abandoning lust; and
abandoning wrong views. Girl, when one realizes these eight qualities, one
will quickly avert female existence.”

Then the Blessed One spoke again in verse:

“One who is weary of having a female body,

Is not jealous of others,

Abandons miserliness, and

Is committed to the Dharma does not act deceitfully.

“Avoiding hatred, with a mind of loving-kindness,

One always speaks words of truth.

Dispelling lust and avoiding harsh words,

One should maintain right view.

“When, weary of having a female body,

One brings about such qualities,

One will quickly avert female existence,

And acquire the favorable body of a man.

“Furthermore, girl, when a woman is endowed with eight qualities,
she will avert female existence. What are these eight qualities? Venerating the Buddha and being
dedicated to the Dharma; respectfully
honoring and venerating ascetics and brahmins endowed with discipline,
patience, and great learning; not being attached or clinging to any man,
woman, or household matters; not breaking the training precepts to which one has committed;
not bringing forth negative intentions toward any living being; with
superior intent, being completely weary of female existence; with the mind
set on awakening, being set on the qualities of a great man; and viewing
worldly household affairs as illusions or dreams.”

Then the Blessed One spoke again in verse:

“When one is devoted to the Buddha and dedicated to the Dharma,

Venerates those with discipline and great learning,

And does not bring forth thoughts of desire and craving,

One will quickly avert female existence.

“When one keeps discipline with modesty and bashfulness,

Does not think wrongly of others,

And maintains the mind set on awakening,

One is not inclined to other vehicles,

“Then very soon one will surely avert

Impure existence as a woman.

When, with supreme intent, one develops weariness,

Seeing everything as an illusion,

“And when one persistently meditates on the true Dharma

That phenomena are intrinsically unmoving,

And that causes and conditions are intrinsically empty and void,

One will quickly obtain the body of a man.”

Then the girl Vimalaśraddhā tossed the golden necklaces she was
wearing toward the Blessed One. Rising into the sky, these jewels became
perfectly golden celestial palaces and multi-storied mansions,
inside of which, seated on golden thrones, there appeared emanations of the
Thus-Gone One. Then each one of the five hundred girls likewise untied the
jewelry they were wearing and tossed them toward the Blessed One. The jewelry also rose into the sky and became golden
celestial palaces with jeweled pavilions, jeweled parasols, and all kinds of
arrays of jewels.

“The Blessed One, supreme and foremost among men,

Through his compassion acts as healer for all
sentient beings.

We too now give rise to the mind set on awakening,

And remain properly committed to this resolve.

“Blessed One, guide, bestower of happiness,

To you, supreme among men, we make offerings.

By force of hearing the Dharma, we have discarded all passions,

And we no longer have any doubts or hesitation.

“Thus leaving behind the many afflictions of women,

We will continually overcome the afflictions and defeat Māra,

And we will joyously make continuous offerings

To the countless buddhas in the ten directions.

“Maintaining generosity, discipline, and perseverance,

We will train our minds with patience and concentration.

And, gathering all sentient beings through insight and skillful
means,

We will realize all the aspects of the path of supreme awakening.

“Conferring remedies to countless assemblies of gods and men,

We will exhort all to give rise to the spirit of the Great Vehicle;

We will roar the lion’s roar,

And become the teachers of gods and men.”

At that moment the Blessed One smiled.

It is in the nature of the buddhas that when they smile, they emit
light rays of various kinds of colors. There were blue, yellow, red, white,
orange, violet, and crystalline rays that emanated from the Thus-Gone One’s
mouth, which pervaded and illuminated countless and innumerable world
systems up to their Brahmā’s realms, then returned and circled the Thus-Gone
One three times, and finally dissolved into the Thus-Gone One’s crown
protuberance.

Then the venerable Ānanda arose from his seat and asked the Blessed
One, “Blessed One, what is the reason that you display such a smile?”

The Blessed One continued, “Ānanda, when
the present lives of this girl Vimalaśraddhā and the other five hundred
girls are exhausted, they will abandon these female bodies and be reborn
among the gods of Tuṣita. There they will respectfully
honor, venerate, and make offerings to the Blessed One Maitreya and to all
the other thus-gone ones of this fortunate eon. In this way, after
eighty-four thousand trillion eons, this girl Vimalaśraddhā will obtain
perfect and complete awakening in a universe known
as Vidyutprabha and will be known as the Thus-Gone One Raśmivyūha. The name
of that eon will be Nityāvabhāsa. The life span of that thus-gone one will
be the same as that of the gods of Tuṣita, that is, twelve thousand years.
In that universe, he will be surrounded by limitless and immeasurable
retinues exclusively consisting of
bodhisattva mahāsattvas. These five hundred girls will be at the head of
those retinues, in the same way as now, during my lifetime, these sixty
bodhisattvas—Mañjuśrī and so on —are at the head.

Ānanda, if any woman who, having listened to this Dharma discourse,
retains it, reads it, or recites it aloud after having had a female body,
she will not take such a rebirth again in the future, and will quickly
obtain supreme, perfect, and complete awakening.”

After the Blessed One spoke thus, the girl Vimalaśraddhā and the
other five hundred girls, as well as the entire world with its gods, men,
and asuras, rejoiced in the words of the Blessed One and praised them
greatly.

This concludes The Questions of the Girl
Vimalaśraddhā, the fortieth of the one hundred thousand sections
of the Dharma discourse known as The Noble Great Heap of Jewels.

Notes

Bibliography

eight worldly concerns