優婆夷淨行法門經
Chinese title:優婆夷淨行法門經
Chapter 1: CULTIVATION
1. The Causes and Conditions for the Buddha’s Teaching of the Sutra
Thus indeed have I heard: At one time, the Buddha was dwelling in the Hall of Joy, in Lady Migara’s Pubbarama Monastery in the kingdom of Sravasti[1].
At that time, Visakha[2], together with one thousand five hundred upasikas[3], went to the Buddha, bowed at his feet, and sat to one side.
The Buddha said to Visakha:
– What matter has brought you here so early?
Visakha said to the Buddha:
– Blessed One! Previously, I heard the Tathagata briefly expound the unsurpassed, profound, and rarely heard Dharma called the Pure Conduct of an Upasika. I humbly beseech the Blessed One, out of compassion for us, to explain clearly the subtle characteristics of the Dharma taught in this sutra. After hearing the sutra, may we forever afterward dwell securely and joyfully among gods and humans, until we attain bodhi[4].
The Buddha said to Visakha:
– Excellent! Excellent, good woman! Throughout immeasurable past kalpas, you and your retinue have delighted in hearing the Dharma and wished for the Tathagata to expound it profoundly and extensively.
Hearing the Buddha speak of these causes and conditions from the past, Visakha rejoiced and said to the Buddha:
– Blessed One! We pray that you explain them clearly so that we may understand.
2. Visakha’s Previous Life
The Buddha said to Visakha:
– Listen closely, listen closely! The Tathagata will briefly explain this for you. Good woman! In a very distant kalpa in the past, there was a king in the kingdom of Varanasi named Brahmadatta, whose queen was named Bhadra. The king had a daughter named Lotus. She was beautiful and upright in appearance, gentle and virtuous by nature, intelligent, fond of learning, diligent and courageous, and constantly practiced wholesome deeds. She was accomplished in all the worldly arts. The princess was deeply loved by her parents.
At that time, on the Snow Mountain[5], there was a brahmin ascetic named Narada who diligently cultivated the pure life, attained the five superknowledges[6], and frequently taught the Dharma to others. His excellent reputation spread far and wide throughout the four directions.
One day, the princess went to a friend’s home and heard everyone praising the brahmin ascetic Narada, saying that he possessed spiritual powers and immeasurable merit and that he frequently proclaimed the wondrous Dharma to the assembly. Lotus rejoiced and thought, “A worthy person is difficult to encounter, the Dharma is also difficult to hear, and life itself is difficult to preserve. Therefore, I should quickly go to him, pay homage, and inquire about the Dharma.” She then returned and said to her parents:
– Father and Mother! I have heard everyone praise the brahmin ascetic Narada as a cultivator of exalted virtue. I ask that you permit me to go to this brahmin ascetic and hear the Dharma.
Her royal father said:
– You are still young, have grown up within the seclusion of the palace, are gentle by nature, and have never ventured outside. The Snow Mountain is high and distant, its way perilous and arduous. How could you possibly reach it? Our kingdom has many brahmin ascetics who are venerable elders, possessed of spiritual powers and peerless wisdom, and skilled at expounding the wondrous Dharma. I shall invite them into the palace to discourse on the Way and the Dharma, allowing you to question them as you please. What need is there for you to make the journey?
Lotus again said:
– The venerable brahmin elders in the kingdom of Varanasi all esteem and exalt their own teachings and methods. I ask only that Father and Mother permit me to hear the essential Dharma.
Because the king loved his daughter so deeply, he consented.
The king then ordered four ministers and the palace attendants to prepare all the necessary offerings. When the preparations were complete, a minister reported, “Great King! The offerings are ready.”
The princess then thought, “I wish to hear the Dharma, and now the proper time has come.” Thereupon, the princess, together with one thousand five hundred palace attendants, took incense, flowers, and other offerings and went to the brahmin ascetic Narada to hear the Dharma.
The Buddha said to Visakha:
– The princess of that time was none other than you, and the brahmin ascetic on the Snow Mountain is now the Tathagata. In the past, you requested the Tathagata to teach the Dharma, and so it is again today. The Tathagata shall extensively expound the Dharma-gate of pure conduct for you.
Visakha said to the Buddha:
– Excellent, Blessed One! The Tathagata, out of great loving-kindness, has compassion for sentient beings. We pray that you explain how we should cultivate.
3. The Pure Conduct of an Upasika
The Buddha said to Visakha:
– Listen carefully! The Tathagata will now clearly explain for you the Dharma-gate of pure conduct for an upasika. This Dharma is kept in mind and protected by all Buddhas[7]; you should diligently study and practice it:
1. Visakha! If a good woman abandons unwholesome companions, draws near to virtuous friends, and makes offerings to those worthy of offerings, this is called the pure conduct of an upasika.
2. To be born in a good land through the power of wholesome causes planted in previous lives is called pure conduct.
3. Always making offerings to one’s mother and father, properly raising and teaching one’s children, and devoting oneself to serving the country is called pure conduct.
4. Not taking minor faults lightly and performing the wholesome deeds that ought to be done in their proper sequence is called pure conduct.
5. Always delighting in generosity and cherishing one’s friends is called pure conduct.
6. Not drinking any kind of intoxicating liquor, committing no evil deeds, and always speaking gentle and harmonious words is called pure conduct.
7. Knowing many useful arts, diligently learning proper deportment, seeking to understand what is good, and not forgetting what one has heard is called pure conduct.
8. Respecting the virtuous and worthy, having few desires and knowing contentment, and always repaying kindness received is called pure conduct.
9. Keeping one’s mind from being shaken or confused by the eight worldly dharmas[8] and always maintaining a joyful and harmonious countenance is called pure conduct.
10. Not giving rise to indolence regarding wholesome dharmas, swiftly realizing the unsurpassed Way, and attaining the liberation of nirvana is called pure conduct.
11. Patiently enduring every word, drawing near to sramanas, creating upright karma through bodily actions, and causing one’s good reputation to spread far and wide is called pure conduct.
12. Always using the fire of wisdom to burn the firewood of afflictions, perfecting all wholesome practices, and advancing courageously without retreat is called pure conduct.
13. Neither scorning nor disparaging others, neither striking nor reviling anyone, skillfully guarding the sense faculties, and gathering the mind so that it is not disturbed is called pure conduct.
14. Being upright in nature and free from greed, delighting in secluded places, diligently devoting oneself to cultivation, and never retreating is called pure conduct.
15. Advancing diligently and without retreat on the path to bodhi, always regarding the three realms with revulsion as though beholding a corpse, and contemplating deeply in this manner is called pure conduct.
16. Delighting in relinquishing what is difficult to relinquish, skillfully observing the precepts that are difficult to observe, joyfully cultivating meditative concentration, and never allowing the mind to become disturbed is called pure conduct.
17. Although sentient beings often fall back from the path to bodhi, I shall always advance diligently and never retreat in any of the four modes of deportment—walking, standing, sitting, or lying down. This is called pure conduct.
18. Sentient beings fail to guard themselves and constantly burn away their roots of goodness, but I shall perpetually resolve to nurture wholesome causes. That which sentient beings cultivate and perpetuate, I have utterly extinguished at its source; although birth and death are truly without end, I have completely severed them. This is called pure conduct.
4. Supporting Practices
Having heard the Buddha speak in this way about pure conduct, Visakha was filled with boundless joy and attained what she had never experienced before. She immediately said to the Buddha:
Blessed One! How many further practices does the Dharma-gate of an upasika contain?
The Buddha said to Visakha:
– There are ten practices that you should study and cultivate:
1. Seeing the fault of stinginess and greed, one joyfully practices generosity.
2. Seeing the faults associated with the five sense faculties, one vows to observe the precepts.
3. Seeing the faults of household life, one aspires to leave the household life.
4. Seeing the fault of doubt, one wishes to cultivate wisdom.
5. Seeing the fault of indolence, one constantly practices diligence.
6. Seeing the fault of anger, one joyfully practices patience.
7. Seeing the fault of false speech, one delights in maintaining sincerity and trustworthiness.
8. Seeing the fault of a distracted mind, one constantly cultivates meditative concentration.
9. Seeing the faults, transgressions, and suffering, she delights in loving-kindness and compassion.
10. Seeing the faults of suffering and pleasure, she delights in cultivating equanimity.
At that time, the Blessed One restated the meaning above in verse:
Constantly relinquishing cherished things,
Through giving, one attains wealth and nobility;
Leaving the household life, one parts from sensual pleasures;
Observing the precepts, one guards the faculties.
Through study and cultivation, one attains wisdom;
Through diligence, one abandons indolence;
Through patience, one eliminates anger;
One speaks truthfully, without falsehood or deceit.
If one encounters the eight worldly conditions,
One abides with a serene and tranquil mind;
The mind constantly delights in meditative concentration,
Unmixed with distraction or heedlessness.
The practice of loving-kindness and compassion benefits beings;
The practice of equanimity transcends pleasure and suffering;
One who constantly practices such conduct
Is a person of great courage,
Who crosses beyond the shore of delusion
And realizes the path of bodhi.
5. The First Fundamental Practices
Having heard the Buddha's teaching, Visakha was filled with joy and said:
“Blessed One, when a female lay disciple first cultivates the Dharma-gate of pure conduct, how many things must she abandon? And how many dharmas must she draw near to?”
The Buddha told Visakha:
“There are forty-eight dharmas[9] that must be approached and cultivated, or that must be abandoned. They are:
1. Abandon all impure dharmas.
2. Draw near to pure dharmas.
3. Abandon evil dharmas.
4. Draw near to wholesome dharmas.
5. Do not nurture evil dharmas.
6. Abandon unwholesome causes.
7. Go wherever it is proper to go.
8. Do not do what is improper.
9. Do only what ought to be done.
10. Do not use things acquired improperly.
11. Use only things that are rightfully obtained.
12. Skillfully discipline body and mind.
13. Always delight in secluded places.
14. Abandon deceit.
15. Practice right speech.
16. Become disenchanted with indolence.
17. Delight in diligence.
18. Skillfully restrain the faculties and do not allow them to become heedless.
19. Maintain a humble and respectful mind.
20. Abandon arrogance.
21. Constantly practice patience.
22. Do not become angry.
23. Do not engage in disputes or litigation.
24. Skillfully bring the community into harmony.
25. Abandon coarseness.
26. Conduct oneself with refinement.
27. Abandon meaningless speech.
28. Speak meaningful words.
29. Resolutely abandon wrong livelihood.
30. Live by right livelihood.
31. Be moderate in eating and drinking.
32. Do not be excessively greedy.
33. Know contentment with few desires.
34. Abandon obstinacy.
35. Train the mind to be gentle and harmonious.
36. Speak words of loving-kindness.
37. Do not speak harsh words.
38. Leave places that are unsafe.
39. Dwell in places of peace and happiness.
40. Set aside differences of opinion.
41. Always maintain concord of views.
42. Abandon the habit of refusing to learn.
43. Cultivate the habit of constant learning.
44. Always be disenchanted with the three realms.
45. Abandon the creation of karma.
46. Abide where no karma is created.
47. Relinquish the view of self.
48. Study and cultivate the Dharma of emptiness[10].
“Visakha! Such are the forty-eight initial practices for cultivating pure conduct. You should practice them well.”
At that time, the Blessed One restated the meaning above in verse:
Whatever should be abandoned,
Relinquish it completely, from beginning to end;
Do not draw near to any such dharma—
In this way, peace and happiness are attained.
Having learned all these dharmas,
Every vow will be fulfilled;
Relinquishing attachment to body and life,
One realizes the unsurpassed path.
Regarding the Dharma-gate of pure conduct,
If one can train in this way,
Its realization is not that of the Two Vehicles,
Nor is it merely the realization of a bodhisattva;
Throughout immeasurable kalpas,
Its merit and virtue shall be praised.
6. The Three Great Practices
After the Buddha had spoken this verse, Visakha was filled with joy and asked the Buddha:
“Blessed One! How many great practices are there in the Dharma-gate of pure conduct?”
The Buddha said:
“There are three great practices that should be cultivated:
1. Great faith.
2. Great diligence.
3. Great wisdom.”
“Blessed One! What is called great faith?”
The Buddha taught:
“Great faith means believing that the Buddha is the Bhagavat[11], Arahat[12], Samyaksambuddha[13], Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, the Buddha, the Blessed One. This is called great faith.”
“What is called great diligence?”
“It means always diligently abandoning all evil dharmas while preserving and courageously, diligently cultivating all wholesome dharmas. This is called great diligence.”
“What is great wisdom?”
“One who, with the eye of wisdom, sees the arising and cessation of all dharmas—the noble one who clearly sees impermanence and brings all suffering to an end—possesses what is called great wisdom.”
“These are the three great practices.”
At that time, the Blessed One restated this in verse:
With great faith,
Believe deeply and never abandon it;
Perfecting all practices,
Seek bodhi.
With great diligence,
Persevere and never abandon it;
Cultivating to perfection,
Seek bodhi.
With great wisdom,
Penetrate completely to the ultimate;
Perfecting the paramitas[14],
Seek bodhi.
When faith has increased,
One understands the Buddha-Dharma
With ever-increasing profundity
And practices according to the Dharma.
Through understanding this Dharma,
One penetrates persons and dharmas[15].
7. Four Practices Leading to the Fruition of Buddhahood
After the Buddha had spoken this verse, Visakha was filled with joy and again asked the Blessed One:
“Blessed One! How many practices must the Dharma-gate of pure conduct for female lay disciples include in order to lead to the fruition of Buddhahood?”
The Buddha said:
“Visakha! There are four further practices for attaining the fruition of Buddhahood. They are:
1. Earnest diligence.
2. Luminous wisdom.
3. Resolute determination never to regress.
4. The practice of loving-kindness that benefits sentient beings.
“Visakha! These four dharmas lead to the fruition of Buddhahood.”
At that time, the Blessed One restated this in verse:
Earnestly and constantly diligent,
With wisdom free from delusion,
Resolute and never regressing,
One practices loving-kindness for the benefit of sentient beings.
Through these four dharmas,
One realizes the fruition of Sarvajna[16].
8. Practices of Contemplation
After the Buddha had spoken this verse, Visakha was filled with joy and again asked the Blessed One:
“Blessed One! Which dharmas must we cultivate to attain contemplation[17]? How do we abide in those dharmas without becoming scattered? How many practices are initially required to accord with those dharmas?”
The Buddha told Visakha:
“Abide in the four dharmas of loving-kindness, compassion, sympathetic joy, and equanimity in order to attain contemplation. By abiding in them, one does not become scattered. Thus one attains the wisdom of a sravaka, the wisdom of a pratyekabuddha, the wisdom of Sarvajna, and the wisdom of a Buddha. Initially, thirty-two contemplations are required to accord with the Dharma:
1. Recollection of the Buddha.
2. Recollection of the Dharma.
3. Recollection of the Sangha.
4. Recollection of the precepts.
5. Recollection of giving.
6. Recollection of the devas.
7. Ana-recollection[18].
8. Pana-recollection[19].
9. Contemplation of dissolution.
10. Contemplation of the body.
11. Contemplation of tranquility.
12. Contemplation of earth.
13. Contemplation of water.
14. Contemplation of fire.
15. Contemplation of wind.
16. Contemplation of the color blue.
17. Contemplation of the color yellow.
18. Contemplation of the color red.
19. Contemplation of the color white.
20. Contemplation of infinite space.
21. Contemplation of the sphere of consciousness.
22. Contemplation of the bloated appearance of a corpse.
23. Contemplation of the foul and putrid appearance of a corpse.
24. Contemplation of the appearance of blood and pus oozing from a corpse.
25. Contemplation of the swollen and ruptured appearance of a corpse.
26. Contemplation of the decomposition of a corpse.
27. Contemplation of the dismemberment of a corpse.
28. Contemplation of a corpse with bones and flesh strewn chaotically about.
29. Contemplation of a corpse reduced to damp bones.
30. Contemplation of a corpse reduced to dry, white bones.
31. Contemplation that all things are impermanent.
32. Contemplation that all dharmas are without self[20].
“These are called the thirty-two contemplative practices together with the four immeasurable minds. They are also precisely the dharmas in which one abides to attain the wisdom of a sravaka, the wisdom of a pratyekabuddha, the wisdom of Sarvajna, and the wisdom of a Buddha. These are called the dharmas that gather the mind and prevent it from becoming scattered.”
At that time, the Blessed One restated this in verse:
If one practices the lower contemplation,
One attains the wisdom of a sravaka;
Skillfully cultivating the intermediate contemplation,
One attains the wisdom of a pratyekabuddha;
Perfecting the higher contemplation,
One attains the wisdom of bodhi.
9. The Objects of Contemplation on Impurity
After the Buddha had spoken this verse, Visakha rejoiced and again asked the Blessed One:
– How should one establish the mind in the contemplation of impurity so as swiftly to leave afflictions behind and penetrate the six gateways[21]?
The Buddha told Visakha:
– There are thirty-two aspects for the contemplation of impurity. If the mind constantly abides in them, one will swiftly leave afflictions behind and attain the six gateways. The thirty-two impure aspects are: 1. Hair of the head, 2. Hair of the body, 3. Nails, 4. Teeth, 5. Skin, 6. Flesh, 7. Sinews, 8. Bones, 9. Solid fat, 10. Liquid fat, 11. Marrow, 12. Brain, 13. Heart, 14. Kidneys, 15. Liver, 16. Gallbladder, 17. Large intestine, 18. Small intestine, 19. Spleen, 20. Lungs, 21. Abdomen, 22. Stomach, 23. Blood, 24. Pus, 25. Phlegm, 26. Sweat, 27. Nasal mucus, 28. Saliva, 29. Rheum, 30. Tears, 31. Feces, 32. Urine.
Visakha! This is the contemplation of the thirty-two impure aspects, which causes the mind to delight in abiding in the Dharma gateway of pure conduct, swiftly leave afflictions far behind, and penetrate the six gateways.
The Blessed One then spoke again in verse:
Just as a hundred streams
Pour into the great ocean,
So too, among the Dharma gateways,
Is the stream of contemplation.
Skillfully contemplating the coarse and subtle,
The pure and the impure,
The Dharma of unsurpassed wisdom—
The Buddha penetrates them all.
10. Seven Attachments of Mind That Must Be Abandoned
After the Buddha had spoken these verses, Visakha rejoiced exceedingly and asked again:
– Blessed One! In the Dharma gateway of pure conduct, how many attachments cause bodhisattvas to remain bound within the world and unable to attain liberation?
The Buddha taught:
Visakha! Bodhisattvas who cultivate the Dharma gateway of pure conduct have seven states of mind that cause them to remain bound within the world. They think:
1. If I have been delivered, then because others have not yet been delivered, I wish to deliver them.
2. If I have attained liberation, then because others have not yet attained liberation, I wish to enable them to attain liberation.
3. If I have awakened, then because others have not yet awakened, I wish to awaken them.
4. If I have been disciplined, then because others have not yet been disciplined, I wish to discipline them.
5. If I have attained peace and happiness, then because others have not yet attained peace and happiness, I wish to enable them to attain peace and happiness.
6. If I have accomplished the Path, then because others have not yet accomplished the Path, I wish to guide them.
7. If I have attained nirvana, then because others have not yet attained nirvana, I wish to enable them to enter nirvana.
Visakha! These are the seven kinds of attachment of bodhisattvas in the world that prevent them from attaining liberation.
The Blessed One then spoke again in verse:
Having been delivered, one delivers sentient beings;
Having been freed, one guides sentient beings;
Having awakened, one awakens others;
Having disciplined oneself, one disciplines others;
Having found peace oneself, one brings peace to others;
Having gone oneself, one leads others onward;
I have attained nirvana
And cause others to enter final nirvana.
The three realms are like a burning house;
Sensual desire is like a net and mire.
When all have been extinguished and severed,
The path of bodhi is realized.
11. Three Practices That Perfect All Dharma Gateways
After the Blessed One had spoken these verses, Visakha rejoiced greatly and asked again:
– Blessed One! In the Dharma gateway of pure conduct, how many wholesome practices must one cultivate to perfect all Dharma gateways?
The Buddha taught:
– By cultivating three wholesome practices, one will perfect all Dharma gateways:
1. Wholesome conduct of body.
2. Wholesome conduct of speech.
3. Wholesome conduct of mind.
When these three wholesome practices are perfected, they cause all practices to be perfected. That is, the perfection of generosity, the perfection of moral discipline, the perfection of renunciation, the perfection of wisdom, the perfection of diligence, the perfection of patience, the perfection of truthfulness, the perfection of vows, the perfection of loving-kindness, compassion, sympathetic joy, and equanimity, the perfection of the four contemplations[22], the perfection of the four meditative absorptions[23], the perfection of the four bases of spiritual power[24], the perfection of the five faculties[25], the perfection of the five powers[26], the perfection of the seven factors of bodhi[27], the perfection of the Noble Eightfold Path[28], the perfection of the nine knowledges[29],
the perfection of the ten powers[30], the perfection of knowledge of the path of stream-entry[31], the perfection of knowledge of the fruit of stream-entry[32], the perfection of knowledge of the path of once-returning[33], the perfection of knowledge of the fruit of once-returning[34], the perfection of knowledge of the path of non-returning[35], the perfection of knowledge of the fruit of non-returning[36], the perfection of knowledge of the path of arhatship[37], the perfection of knowledge of the fruit of arhatship[38], and the perfection of the four knowledges: knowledge of phenomena[39], knowledge of what is not yet known[40], knowledge of names and designations[41], and knowledge of the minds of others[42];
the perfection of the knowledge of exhaustion[43], the perfection of the knowledge of non-arising[44], the perfection of the twin spiritual powers[45], the perfection of the samadhi-knowledge of great loving-kindness, the perfection of omniscience[46], and the perfection of unobstructed knowledge[47].
Visakha! This is called cultivating the three wholesome practices that perfect all dharmas.
The Blessed One then spoke in verse:
Having cultivated the three wholesome practices,
All dharmas are perfected.
By perfecting all dharmas,
One realizes the path of bodhi.
12. Eight Things a Great Person Must Keep in Mind
After the Buddha had spoken these verses, Visakha rejoiced and again asked the Blessed One:
– Blessed One! In the Dharma gateway of pure conduct, how many things must a great person keep in mind?
The Buddha taught:
– There are eight things a great person keeps in mind:
1. Few desires; one should not be without fewness of desires.
2. Contentment; one should not be without contentment.
3. Tranquility; one should not be without tranquility.
4. Renunciation; one should not be without renunciation.
5. Diligence; one should not be without diligence.
6. Meditative concentration; one should not be without meditative concentration.
7. Wisdom; one should not be without wisdom.
8. Unobstructedness; one should not be without unobstructedness.
– Visakha! These are called the eight things that a great person constantly keeps in mind.
The Blessed One then restated the foregoing meaning in verse:
When unwholesome thoughts arise,
Skillfully keep the mind calm and concentrated;
One should abandon those thoughts
And give rise to a mind of disenchantment and renunciation.
When unwholesome thoughts arise,
Skillfully keep the mind calm and concentrated;
Deeply contemplate the characteristics of all dharmas
And attain the unsurpassed Path.
Chapter 2: CULTIVATION AND STUDY
1. Dharmas for Beginners in the Bodhisattva Practice
After the Buddha had spoken these verses, Visakha rejoiced greatly and again asked the Blessed One:
– Blessed One! How should a beginner in the bodhisattva practice cultivate and study the Dharma gateway of pure conduct so as to attain bodhi?
The Buddha taught:
– A beginner in the bodhisattva practice has fifty things to cultivate and study in order to realize the path of bodhi:
1. To penetrate deeply into the Dharma-nature[48].
2. To cultivate and study the Dharma-nature without abandoning it or diminishing it.
3. To cultivate and study the Dharma-nature without deviation.
4. To cultivate and study the Dharma-nature without regressing or losing it.
5. To cultivate and study the mind of relinquishment.
6. To cultivate and study extensive learning[49].
7. To cultivate and study dignified deportment.
8. To cultivate and study the subjugation of all maras.
9. To cultivate and study the Buddha’s characteristic of radiance.
10. To cultivate and study the Buddha’s excellent marks.
11. To cultivate and study the precepts.
12. To cultivate and study samadhi.
13. To cultivate and study wisdom.
14. To cultivate and study great wisdom.
15. To cultivate and study wholesome conduct.
16. To cultivate and study great wholesome conduct.
17. To cultivate and study physical form and characteristics.
18. To cultivate and study non-dual speech[50].
19. To cultivate and study the bases of spiritual power.
20. To cultivate and study the superior bases of spiritual power.
21. To cultivate and study the great bases of spiritual power.
22. To cultivate and study the wondrous bases of spiritual power.
23. To cultivate and study mental activity[51].
24. To cultivate and study accomplished mental activity.
25. To cultivate and study great mental activity.
26. To cultivate and study the Buddha’s practice of leadership[52].
27. To cultivate and study mastery.
28. To cultivate and study the characteristics of the Buddha-mind.
29. To cultivate and study the characteristics of the perfectly fulfilled mind.
30. To cultivate and study spiritual powers.
31. To cultivate and study great spiritual powers.
32. To cultivate and study truthfulness.
33. To cultivate and study the guidance by which the true Dharma is caused to abide for a long time[53].
34. To cultivate and study until reaching the ultimate point.
35. To cultivate and study the Buddha-land.
36. To cultivate and study the Buddha’s lifespan.
37. To cultivate and study the practice of sitting beneath the bodhi tree[54].
38. To cultivate and study the lotus practice[55].
39. To cultivate and study the Buddha’s teaching of the Dharma.
40. To cultivate and study the Mahayana Dharma[56].
41. To cultivate and study the propagation of the Buddhadharma[57].
42. To cultivate and study spiritual friends[58].
43. To cultivate and study never abandoning sentient beings.
44. To cultivate and study skillfulness in every craft[59].
45. To cultivate and study garments made from the kalpataru tree[60].
46. To cultivate and study the lion throne[61].
47. To cultivate and study lying on the right side.
48. To cultivate and study the Buddha’s taste of food.
49. To cultivate and study ti-chien-do.
50. To cultivate and study the Tathagata’s water-mark.
Viśākhā! These are the fifty dharmas that must be learned. Bodhisattvas who are beginners must cultivate and study them deeply, neither abandoning them nor diminishing them, neither falling away nor regressing. You should know this!
At that time, the Blessed One spoke these verses:
Perfecting all wholesome practices,
They seek the Dharma of quiescence;
Their radiance illumines Buddha lands,
Bestowing joy upon all beings,
Guiding sentient beings
Beyond the sufferings and perils of the three realms.
All dharmas are inexhaustible;
The Tathagata has reached the other shore.
2. The Radiances of the Tathagata and the Causes Cultivated to Attain Them
After the Blessed One had spoken these verses, Viśākhā rejoiced greatly and asked further:
“Blessed One! How many kinds of radiance does the Tathagata possess? How should those beginning the bodhisattva practice cultivate so as to attain such radiances?”
The Buddha told Viśākhā:
“The Tathagata possesses six kinds of radiance:
1. Blue radiance.
2. Yellow radiance.
3. Red radiance.
4. White radiance.
5. Pink radiance.
6. Brilliantly luminous radiance.
“Viśākhā! These are called the six radiances of the Tathagata.
“How should those beginning the bodhisattva practice cultivate in order to attain these radiances?
“Viśākhā! Bodhisattvas who wish to attain blue radiance should regularly make offerings of blue flowers, blue anointing incense, blue powdered incense, blue brocade and silk, and blue precious jewels. While entering meditative concentration, they should also regularly contemplate the color blue. Having performed such deeds, bodhisattvas should vow to attain blue radiance in future lives.
“How should bodhisattvas cultivate in order to attain yellow radiance?
“Viśākhā! Those bodhisattvas should regularly make offerings of yellow flowers, yellow anointing incense, yellow powdered incense, yellow brocade and silk, and yellow precious jewels. While entering meditative concentration, bodhisattvas should regularly contemplate the color yellow. Having performed such deeds, bodhisattvas should vow to attain yellow radiance in future lives.
“How should bodhisattvas cultivate in order to attain red radiance?
“Viśākhā! Those bodhisattvas should regularly make offerings of red flowers, red anointing incense, red powdered incense, red brocade and silk, and red precious jewels. While entering meditative concentration, bodhisattvas should regularly contemplate the color red. Having performed such deeds, bodhisattvas should vow to attain red radiance in future lives.
“How should bodhisattvas cultivate in order to attain white radiance?
“Viśākhā! Those bodhisattvas should regularly make offerings of white flowers, white anointing incense, white powdered incense, white brocade and silk, and white precious jewels. While entering meditative concentration, bodhisattvas should regularly contemplate the color white. Having performed such deeds, bodhisattvas should vow to attain white radiance in future lives.
“How should bodhisattvas cultivate in order to attain pink radiance?
“Viśākhā! Those bodhisattvas should regularly make offerings of pink flowers, pink anointing incense, pink powdered incense, pink brocade and silk, and pink precious jewels. While entering meditative concentration, bodhisattvas should regularly contemplate the color pink. Having performed such deeds, bodhisattvas should vow to attain pink radiance in future lives.
“How should bodhisattvas cultivate in order to attain brilliantly luminous radiance?
“Viśākhā! Those bodhisattvas should regularly make offerings of brilliantly luminous flowers, brilliantly luminous anointing incense, brilliantly luminous powdered incense, brilliantly luminous brocade and silk, and brilliantly luminous precious jewels. While entering meditative concentration, bodhisattvas should regularly contemplate brilliant light. Having performed such deeds, bodhisattvas should vow to attain brilliantly luminous radiance in future lives.
“Viśākhā! This is called the bodhisattva’s cultivation and study of the six radiances of the Tathagata.”
At that time, the Blessed One spoke these verses:
The Buddha’s light has six radiances:
Radiances of yellow and blue,
White, red, and pink,
Together with brilliant luminous radiance.
If there are people of wisdom
Who constantly cultivate with diligence,
Seeking wondrous radiance,
They should extensively learn these practices.
Offering lamps, incense, and flowers
To the Unsurpassed One,
They fully cultivate the six practices,
And all their vows shall be fulfilled.
3. The Marks of a Great Person and the Practices for Cultivating Them
After the Buddha had spoken these verses, Viśākhā rejoiced exceedingly and again asked the Blessed One:
“Blessed One! How many kinds of marks does a great person ordinarily possess? How can those beginning the bodhisattva practice cultivate them?”
The Buddha replied: “There are thirty-two marks of a great person. Bodhisattvas must cultivate twelve practices to attain them. Once these marks of a great person have been attained, there are two paths and no other. These two paths are:
1. If such a person remains a householder, he will become a wheel-turning sage king, ruling the four continents[62], subduing all kingdoms, with the seven treasures always accompanying him. These seven treasures are: the golden wheel, the white elephant, the white horse, the mani jewel, the precious woman, the treasurer, and the general. He will also have one thousand strong and valiant sons who constantly subdue hostile forces. Through supernatural powers, he will even be able to subdue the regions deep beneath the sea without recourse to weapons.
2. If such a person renounces the household life, he will become a Buddha, the most honored one in the world, fully endowed with the thirty-two marks of a great person. What are these thirty-two marks[63]? They are:
1. A body the color of gold.
2. A circular halo extending eight feet, resembling molten gold.
3. A well-proportioned body like that of Brahmā.
4. A radiance behind the body like the sun.
5. An uṣṇīṣa upon the crown of the head.
6. Deep blue hair.
7. A full and rounded body like a nyagrodha tree.
8. A tuft of white hair between the eyebrows, soft as tūla cotton.
9. Deep blue eyelashes.
10. A tongue capable of covering the face.
11. Eight kinds of Brahmā voice, resembling the song of the kalaviṅka bird.
12. Forty teeth in the mouth.
13. Teeth that are white, even, and close-set.
14. Cheeks like those of a lion.
15. Smooth skin.
16. Skin to which dust does not adhere.
17. A single hair growing from each pore.
18. Blue body hair.
29. Smooth body hair.
20. Body hair curling toward the right.
21. A chest like that of a lion.
22. The character svastika upon the center of the chest.
23. The flesh at the seven places—the palms of both hands, the soles of both feet, both shoulders, and the neck—is full and soft.
24. Thin membranes between the fingers and toes.
25. Long, tapering fingers.
26. Supple wrists.
27. When standing, the hands extend beyond the knees.
28. The mark of the male organ concealed within a sheath.
29. Thighs like those of the king of deer.
30. Intestines arranged in orderly folds near the lower abdomen.
31. The mark of a thousand-spoked wheel upon the soles of the feet.
32. Full heels.
“These are the thirty-two marks of a great person.
4. Detailed Explanation of the Causes Cultivated to Attain the Auspicious Marks
4.1. The Causes Cultivated for the Auspicious Marks of the Feet
“Viśākhā! What are the twelve practices for attaining the marks of a great person?
“In the past, while the Tathagata was still an ordinary being, he cultivated these practices:
– Steadfastly preserving wholesome dharmas without changing.
– Performing wholesome deeds with the body.
– Speaking wholesome words with the mouth.
– Thinking wholesome thoughts with the mind.
– Giving everything to sentient beings.
– Steadfastly observing all precepts.
– Observing the poṣadha practices[64].
– Making offerings to his parents.
– Making offerings to śramaṇas.
– Making offerings to brahmins.
– Making offerings to those of great virtue.
– Providing for the six classes of relatives.”
All wholesome dharmas had been cultivated to perfection and accumulated extensively and profoundly throughout many lifetimes of birth and death, until he became a bodhisattva with only one more birth remaining[65], freely attaining whatever he wished, constantly enjoying happiness, a full lifespan, and the five sensual pleasures. After enjoying the sublime bliss of the heavenly realm, he was born among human beings and attained the mark of a great person: level feet.
When he placed a foot upon the ground, the entire sole rested evenly against it. When he lifted his foot, the sole remained level, while the instep was full like the back of a tortoise. By virtue of these marks, if he remained a householder, he would become a Wheel-Turning Sage King; if he renounced the household life, he would attain Anuttara-samyak-sambodhi, forever end birth and death, and attain the eternal bliss of nirvana.
Neither internal nor external enmities, nor heavenly maras, Brahmas, brahmins, ascetics, and others could harm him. One such as this is called a Buddha.
At that time, the Blessed One restated the meaning above in verse:
Having brought all dharmas into harmony,
Ever observing the moral precepts,
Giving with a mind of equanimity,
And deeply contemplating impermanence.
All such wholesome practices
Were firmly maintained in his mind;
Through cultivating such causes,
He was always born in heavenly realms.
Having enjoyed the bliss of heaven,
He was born among humankind
And received these meritorious rewards:
The mark of level feet.
As he walked, the earth itself rose to meet them,
And his footprints were perfectly imprinted;
Whether a householder or a renunciant,
He possessed such a mark.
Neither Brahmas nor mara kings,
Ascetics nor brahmins,
Nor any hostile adversaries
Could prevail against him.
If he renounced the household life to study the Way,
He severed the source of birth and death;
With all practices brought to fulfillment,
He became the Unsurpassed One.
4. 2. The Cultivated Cause of the Mark of the Thousand-Spoked Wheels on the Soles
Furthermore, Visakha! How should one practice in order to attain the mark of thousand-spoked wheels on the soles?
Visakha! When the Tathagata was still an ordinary being, he constantly protected sentient beings, dispelled their fears, bestowed upon them the joy of fearlessness, and gave generously to all beings. He accumulated such wholesome practices to an immeasurable height and depth; therefore, when his life ended, he was immediately born in a heavenly realm, where he enjoyed surpassing happiness.
Thus, after passing through immeasurable and boundless kalpas, he was born into the world and attained the mark of a great person: on the soles of his feet were thousand-spoked wheels, perfectly round in form like golden wheels. If one possessing this mark remained a householder, he would become a Wheel-Turning Sage King, ruling the four continents beneath heaven, accompanied by the seven treasures and constantly surrounded by ascetics, brahmins, householders, ministers, elders, and the four divisions of the army.
If he renounced the household life, he would become a Buddha and would be approached and revered by the great assembly of bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others.
At that time, the Blessed One restated the meaning above in verse:
Throughout many former lives,
I rose and fell within the three realms,
Dispelling all fear
And bringing happiness to sentient beings.
I skillfully protected them without cease;
Through the merit of this deed,
I was always born among devas and humans,
Until I reached the stage of one more birth,
Manifesting the mark of thousand-spoked wheels,
Radiant like golden wheels.
Through the causes of myriad wholesome practices,
I became the Most Honored One,
Surrounded by the great assembly
And subduing all hostile maras;
Born into the ksatriya lineage,
I became a Wheel-Turning Sage King.
If one renounces the household life to study the Way,
One attains the state of the Unsurpassed Honored One;
Devas, humans, asuras,
And rahulagas…
Four-footed creatures and nonhuman beings
All reverently make offerings;
His renown resounds throughout the ten directions,
A field of merit for sentient beings.
4. 3. The Cultivated Causes of Three Marks: Beautiful Long Feet, Slender Toes, and a Well-Proportioned Body
Furthermore, Visakha! How should one practice in order to attain three marks of a great person: first, the mark of beautiful long feet; second, the mark of slender toes; and third, the mark of a well-proportioned body, upright like the body of a Brahma deva?
Visakha! In the past, when the Tathagata was still an ordinary being, he did not kill sentient beings and abandoned even thoughts of killing. He did not use clubs or rods, did not store weapons, always possessed a sense of moral shame, and cultivated loving-kindness and compassion. The Tathagata accumulated wholesome practices of inconceivable height and depth. After passing through many kalpas of birth and death in this way, he reached the stage of having only one more birth remaining and descended into the human realm, where he attained these three marks of a great person. These are precisely the marks of longevity. If he renounced the household life and became a Buddha, his lifespan would be long, and no devas, humans, ascetics, brahmins, or others could harm him.
At that time, the Blessed One restated this in verse:
Sentient beings fear death and fear blades and clubs;
Reflecting upon oneself, one should never harm another.
Therefore, he abandoned all evil thoughts;
Through this wholesome practice, he was born in heaven,
Enjoyed immeasurably blissful meritorious rewards,
And, when that life ended, became human and attained three marks.
His toes were slender and soft, like golden pestles;
His feet were level like the back of a tortoise;
His Brahma-like form was perfectly harmonious,
Radiantly shining like Mount Sumeru.
Having perfected these three marks, he became the Blessed One;
They are the Tathagata's marks of longevity.
4. 4. The Cultivated Cause of the Mark of Seven Full Parts
Furthermore, Visakha! How should one practice in order to attain the mark of seven full parts?
Visakha! Long ago, when the Tathagata was still an ordinary being, throughout immeasurable kalpas he constantly served as a donor and diligently practiced generosity. He gave various foods, beverages, fragrances, flowers, and sweet and delicious fruits.
This practice accumulated to an immeasurable height and depth, until he became a bodhisattva with only one more birth remaining and enjoyed the happiness of the heavenly realm. Afterward, the bodhisattva descended into the human realm and attained seven rounded and full parts: the two palms, the two soles, the two shoulders, and the neck. By virtue of this physical mark, if he remained a householder, he would become a Wheel-Turning Sage King and fully possess the finest flavors of the world; if he renounced the household life and became a Buddha, he would partake of the finest flavors of the heavenly and human realms.
At that time, the Blessed One spoke this verse:
He gave food of the most exquisite flavor;
In the past, as a donor, he cultivated this cause.
Through this immeasurable wholesome practice,
He enjoyed happiness in Nanda Garden.
As the meritorious reward, he descended into the human realm
And attained the great person's mark of seven full parts;
His hands and feet were incomparably soft,
And through this mark he also received fine flavors.
Whether a householder or a renunciant, it was thus.
The Buddha had severed the afflictions of the three realms;
Therefore, he attained the state of the Unsurpassed One.
4. 5. The Cultivated Cause of the Mark of Soft Hands and Feet
Furthermore, Visakha! How should one practice in order to attain the marks of soft hands and feet and webbing between each of the fingers and toes?
Visakha! Long ago, when the Tathagata was still an ordinary being, he constantly gathered and guided sentient beings by means of the four methods of embracing: generosity, loving speech, beneficial conduct, and cooperation. His generosity never ran contrary to the wishes of sentient beings.
He accumulated this wholesome practice profoundly and extensively until he became a bodhisattva with only one more birth remaining. After enjoying the happiness of the heavenly realm, the bodhisattva descended into the human realm and attained these two marks of a great person. By virtue of these marks, if he remained a householder, he would become a Wheel-Turning Sage King and rule all four continents beneath heaven.
If he renounced the household life, he would become the Dharma King and skillfully tame immeasurable sentient beings, including bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yaksas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhuman beings, and others.
At that time, the Blessed One spoke this verse:
He practiced generosity and loving speech,
Beneficial conduct and cooperation;
Constantly employing the four methods of embracing,
He gathered and guided all sentient beings.
Because of this wholesome practice,
He was always born in heavenly realms;
Later, descending into the human realm,
He attained two marks of a great person:
His hands and feet were all soft,
And between each finger and toe was webbing;
The color of his skin was exceedingly wondrous,
Golden without and rosy within.
Precisely by virtue of these two marks,
As a householder, he became a sage king;
If he used the Dharma to teach and transform,
All beings followed his guidance.
Steadfastly observing the precepts without transgression,
Together they praised the noble king,
Whose bestowal of kindness was beyond compare,
Whose loving-kindness permeated the four directions.
If he relinquished the five sensual desires
And left the household life, he would attain Buddhahood;
He would expound the Dharma for sentient beings,
And everyone would reverently follow it.
4. 6. The Cultivated Causes of the Signs of Calves Like Those of the King of Deer and Body Hairs Curling to the Right
Furthermore, Viśākhā! What practices did the Tathagata cultivate to obtain calves like those of the king of deer and body hairs that all curl to the right?
Viśākhā! Long ago, while the Tathagata was still an ordinary person, he constantly used wholesome Dharma to benefit sentient beings and continually bestowed the true Dharma upon them. From beginning to end, he never spoke meaningless words.
Through such practices, which he cultivated ever more deeply and abundantly, he eventually became a bodhisattva in his final existence before Buddhahood. When the bodhisattva was born into the human realm, he obtained two marks of a great person: first, calves like those of the king of deer, with the anklebones not protruding; second, hair tips that all curled to the right. By virtue of these marks, if he remained a householder, he would become a noble wheel-turning king, supreme above devas and humans, delighting in the five sensual pleasures, possessing the seven treasures, and constantly attended by a thousand princes.
If he left home for the mountains to cultivate the path, he would become a Buddha, the Most Honored One among devas and humans, revered and honored by all sentient beings.
At that time, the Blessed One spoke this verse:
Always using wholesome Dharma
To benefit sentient beings,
Always using wholesome words
To guide sentient beings,
Always using loving-kindness
To support sentient beings.
Joyful and at ease,
He constantly bestowed the Dharma,
Without the slightest jealousy or resentment.
Accumulating these practices,
Profound and immeasurable,
He was born into the human realm
And obtained the marks of a great person:
Calves like those of the king of deer,
With anklebones not protruding,
And hair tips
Curling to the right.
If he remained a householder,
He became a wheel-turning king,
Ruling the four continents.
If he entered the homeless life,
He attained the fruit of Buddhahood
And, among devas and humans,
Became the most honored one.
4. 7. The Cultivated Causes of the Sign of Intestines Like Those of a Deer
Furthermore, Viśākhā! What must one cultivate to obtain intestines like those of a deer?
Viśākhā! Throughout immeasurable kalpas, while the Tathagata was still an ordinary person, he skillfully taught others all manner of scriptures, deportment, crafts, medicine, mantra arts, and so forth. He also taught them to observe the prohibitory precepts, instructing them fully in every respect.
At that time, the Tathagata often reflected: “How can I enable everyone to understand the meanings well and comprehend them quickly?” Thus, he taught them without ever becoming weary or disheartened. Through this wholesome practice, which he diligently accumulated in great abundance, he eventually became a bodhisattva in his final existence before Buddhahood and constantly enjoyed the bliss of the heavenly realms. Afterward, he was born into the human realm and obtained the mark of a great person: intestines like those of a deer.
If he remained a householder, he would become a noble wheel-turning king, ruling all four continents, with everything provided according to his wishes. If he entered the homeless life and became a Buddha, he would receive the reverence and offerings of all devas and humans.
At that time, the Blessed One reiterated this in verse:
All the scriptures,
Crafts, and mantra arts,
Medical principles—he taught them all to others.
He also constantly reflected:
“How can I enable others to understand quickly?”
Continuing in this manner,
He taught tirelessly.
These wholesome practices
He accumulated in immeasurable abundance.
When, from his final existence, he descended to be born,
He acquired the excellent marks of a great person:
Intestines like those of a deer,
Fingers rounded, slender, and long,
Skin thin, smooth, and soft,
And hairs curling to the right.
By virtue of these marks of a great person,
He became an honored one in the world.
As a householder, he became a noble king,
Easily attaining whatever he wished.
Entering the homeless life, he attained Buddhahood,
And every offering
Was fully provided according to his wishes.
4. 8. The Cultivated Causes of the Sign of Smooth Skin to Which Dust Does Not Adhere
Furthermore, Viśākhā! What must one cultivate to obtain smooth skin to which dust does not adhere?
Viśākhā! Long ago, while the Tathagata was still an ordinary person, śramaṇas, brahmins, kṣatriyas, or householders would sometimes come and ask: “Venerable sir! What is called doing good?
What is called doing evil? How does one draw near to the wholesome? How does one distance oneself from evil?
What should one do to attain happiness? And what actions cause one to undergo suffering?” The Tathagata explained these matters to everyone: this Dharma should be practiced; that Dharma should not be practiced; this Dharma leads to happiness; that Dharma leads to suffering. He accumulated such practices immeasurably until he became a bodhisattva in his final existence before Buddhahood and enjoyed the karmic blessings of the heavenly realms.
Afterward, he descended to be born in the human realm and obtained the mark of a great person: smooth skin that could not be soiled by dust or water. Just as a lotus flower, though dwelling in water, is not sullied by water, so too was the bodily form of the Tathagata. By virtue of this mark, if he remained a householder, he would become a noble wheel-turning king, possessing intelligence and wisdom unequaled by any śramaṇa, brahmin, kṣatriya, or householder in the world.
If he entered the homeless life to cultivate the path, he would attain Buddhahood and possess vast wisdom beyond compare. Among devas, humans, Māra kings, Brahmā devas, śramaṇas, brahmins, and all those possessing wisdom, none could equal the Tathagata.
At that time, the Blessed One spoke this verse:
When the Buddha was still an ordinary person,
He cultivated through many kalpas.
Whenever someone came to inquire,
He gladly taught them until they understood.
I often became a religious practitioner,
Skillfully discerning meanings and words.
Because I practiced in this way,
Among devas and humans
I constantly obtained great wisdom.
When born into the human realm,
I obtained the sign of smooth skin.
By virtue of this excellent mark,
I accomplished great wisdom.
Born into a kṣatriya lineage,
As a householder I became a noble king.
If I took no delight in worldly life,
I entered the homeless life and realized bodhi,
Attaining wisdom of all modes.
Throughout the realms of devas and humans,
No one could equal the Buddha.
Notes:
[1] The kingdom of Śrāvastī (舍衛國, Skt. Śrāvastī): the name of a kingdom in Central India in ancient times.
[2] Viśākhā 毘舍佉 (Skt. Viśākhā; Ch.: Mother of Mṛgāra 鹿子母; Skt. Mṛgāra-mātṛ): a female lay disciple who attained the first fruit and lived during the Buddha’s lifetime. She was the daughter of an elder in the kingdom of Aṅga. In the presence of the Buddha, she made the following vows:
– To offer food to bhikṣus arriving from afar.
– To offer food to bhikṣus departing on distant journeys.
– To offer food to bhikṣus who were ill.
– To offer medicines and other necessities to bhikṣus who were ill.
– To offer food to caregivers of the sick.
– To offer gruel to bhikṣus.
– To offer rain robes.
– To offer bathing robes.
In addition, she donated resources to build the lecture hall at Mṛgāramātṛ’s Eastern Park.
[3] Upāsikā 優婆夷 (Skt. Upāsikā): a female lay follower endowed with a pure mind who undertakes the Three Refuges and observes the Five Precepts.
[4] Bodhi 菩提 (Skt. bodhi): the wisdom that completely ends the afflictions and accomplishes nirvana; it refers to the realization of Buddhahood.
[5] Snow Mountains 雪山 (Skt. Himālaya): the lofty mountain range situated northwest of India, associated with many of that land’s mystical legends.
[6] Five higher knowledges 五通 (Skt. pañcābhijñā): extraordinary abilities attained through cultivating the four fundamental meditative absorptions. They comprise:
1. Higher knowledge realized through wisdom of miraculous manifestations (psychic power): the ability to travel freely to any place.
2. Higher knowledge realized through wisdom of the divine eye (divine eye): the ability to see what ordinary eyes cannot see.
3. Higher knowledge realized through wisdom of the divine ear (divine ear): the ability to hear sounds that ordinary people cannot hear.
4. Higher knowledge realized through wisdom of others’ minds (knowledge of others’ minds): the ability to clearly know the thoughts in the minds of others.
5. Higher knowledge realized through wisdom of recollection of past abodes (psychic power): the ability to clearly know past events.
[7] Protective mindfulness 護念: “protective” means preventing external evil from entering, while “mindfulness” means causing inner goodness to arise.
[8] Eight worldly conditions: 1-Gain (material benefit), 2-Loss (deprivation), 3-Disgrace (being disparaged or criticized), 4-Fame (being praised indirectly), 5-Praise (being extolled directly), 6-Blame (false matters being fabricated to defame one), 7-Suffering (encountering adverse conditions and circumstances that oppress and distress body and mind), 8-Pleasure (encountering favorable conditions and circumstances that bring joy and delight to body and mind).
[9] The original text states that there are 58 dharmas, but an examination of the text shows that it cannot be divided into 58 dharmas; only 48 dharmas would be reasonable and accurate. Believing this to be an error, the translator has ventured to amend “58 dharmas” to “48 dharmas.”
[10] Emptiness of dharmas (Ch: kongfa 空法): this refers to cultivation through which one enters into and perceives that the essential nature of all dharmas is originally empty.
[11] Bhagavat 婆伽婆 (S: bhagavat): One possessed of great merit and revered by devas and humans; an honorific title of the Buddha.
[12] Araha 阿羅呵: arhat.
[13] Samyak-saṃbuddha 三藐三佛陀 (S: samyak-saṃbuddha; Ch: Right and Universal Knowledge): one of the ten epithets of the Tathagata.
[14] Paramita 波羅蜜 (S: pāramitā): crossing from this shore of birth and death to the other shore of liberation. Here it refers to the bodhisattva’s consummate practices that lead to Buddhahood.
[15] Persons and dharmas 人法: all sentient beings are called “persons,” while all insentient things are called “dharmas.” “Persons and dharmas” refers to all dharmas without exception.
[16] Sarvajña 薩婆若 (S: Sarvajña; Ch: Omniscience): this refers to the fruition of Buddhahood.
[17] Attainment of contemplation 得觀: accomplishment in a particular method of contemplation is called the attainment of that contemplation. For example, accomplishment in the contemplation of impurity means that, through contemplating impurity, a person becomes free from sensual desire. Such accomplishment is the fruit of wisdom; therefore, in its general sense, “attainment of contemplation” means the attainment of wisdom.
[18] Ānā mindfulness 阿那念 (S: Ānā): mindfulness of the out-breath.
[19] Pāna mindfulness 般那念 (S: pāna): mindfulness of the in-breath. Ānā-pāna is collectively known as the contemplation of counting the breath.
[20] Non-self 無我 (S: anātman): all dharmas lack an intrinsic substance and arise through the conjunction of causes and conditions.
[21] Six gates (Ch: Six Gates 六門): there are various explanations of the six gates. According to the Treatise on the Meaning of the Mahayana, the six gates comprise: the meaning of Buddha-nature, the meaning of provisional designation, the meaning of entering the gate of nonduality, the meaning of the two truths, the meaning of the twofold non-self, and the meaning of suchness, Dharma-nature, and ultimate reality. Here, however, the term probably refers to the six supernormal powers.
[22] Four contemplations 四思: the four foundations of mindfulness. They entail contemplating four objects: the body as impure, the mind as impermanent, dharmas as non-self, and sensations as suffering.
[23] Four exertions 四定: the four right efforts. These are diligent effort in four respects: 1. To eliminate evil that has already arisen; 2. To prevent evil that has not yet arisen from arising; 3. To cause wholesome qualities that have not yet arisen to arise; 4. To cause wholesome qualities that have already arisen to increase.
[24] Four bases of supernormal power 四神足 (S: catvāra ṛddhi-pādāḥ): through the power of four dharmas—aspiration, thought, diligence, and contemplation—the supernormal functions of samadhi are induced and manifested: 1. Meditative concentration arising through the power of the aspiration to attain supernormal powers. 2. Meditative concentration arising through the power of thought. 3. Meditative concentration arising through the power of abandoning evil and practicing good. 3. Meditative concentration arising through the power of reflecting upon Buddhist principles.
[25] Five faculties 五根 (S: pañcendriyāṇi): five fundamental faculties that generate the power to subdue afflictions and lead to the realization of the noble path, namely: the faculty of faith, the faculty of diligence, the faculty of mindfulness, the faculty of concentration, and the faculty of wisdom.
[26] Five powers 五力 (S: pañca balāni): five powers that subdue afflictions and lead to the noble path, arising from the five faculties above.
[27] Seven factors of enlightenment 七菩提分 (also called: Seven Factors of Awakening; S: Saptabodhyaṅgāni): seven dharmas capable of opening and developing the wisdom of enlightenment. They are: 1. The enlightenment factor of investigation of dharmas; 2. The enlightenment factor of diligence; 3. The enlightenment factor of joy; 4. The enlightenment factor of tranquility; 5. The enlightenment factor of equanimity; 6. The enlightenment factor of concentration; 7. The enlightenment factor of mindfulness.
[28] Noble Eightfold Path 八正道 (S: Āryāṣṭāṅgika-mārga): the eight right paths leading to the liberation of nirvana. They are: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.
[29] Nine knowledges 九智: nine kinds of knowledge encompassing both contaminated and uncontaminated knowledge: conventional knowledge, knowledge of dharmas, subsequent knowledge, knowledge of suffering, knowledge of its origin, knowledge of cessation, knowledge of the path, knowledge of others’ minds, and knowledge of non-arising.
[30] Ten powers 十力 (S: Daśa balāni): the ten powers of knowledge of the Buddha:
1. The power of knowing what is possible and what is impossible: the Tathagata knows with certainty all causes, conditions, and their results; when wholesome karma is created, he knows that it will certainly produce a pleasant result. 2. The power of knowing the maturation of karma: the Tathagata clearly knows the karmic conditions, results, and places of rebirth of all sentient beings throughout the three times of past, future, and present. 3.
The power of knowing meditative absorptions, liberations, concentrations, and attainments: the Tathagata’s power of concentration is sovereign and unobstructed with regard to all meditative concentrations; he knows universally and precisely, in accordance with reality, their sequence and relative profundity. 4. The power of knowing higher and lower faculties: the Tathagata knows precisely, in accordance with reality, the superior and inferior faculties and dispositions of sentient beings, as well as the greatness or smallness of their virtues and attainments. 5.
The power of knowing manifold inclinations: the Tathagata knows precisely, in accordance with reality, all the various desires and pleasures, wholesome and unwholesome, of all sentient beings. 6. The power of knowing manifold elements: the Tathagata knows universally and precisely, in accordance with reality, the different constituent elements of sentient beings in the world. 7. The power of knowing the paths leading everywhere: the Tathagata knows universally and precisely, in accordance with reality, that contaminated practices lead to the six realms and that uncontaminated practices lead to nirvana. 8.
The power of knowing former abodes through recollection: the Tathagata knows universally and precisely, in accordance with reality, former lives—from one life to hundreds of thousands and myriads of lives, from one kalpa to hundreds of thousands and myriads of kalpas—dying here and being born there, dying there and being born here, names, food and drink, suffering and happiness, and lifespans. 9. The power of knowing birth and death: with the divine eye, the Tathagata knows precisely, in accordance with reality, the times of sentient beings’ births and deaths, their wholesome and unwholesome destinies in future lives, and even the wholesome and unwholesome karmic conditions resulting in beauty or ugliness, wealth or poverty, and so forth. 10.
The power of knowing the exhaustion of the outflows: the Tathagata has utterly eliminated all residual habitual tendencies so that they will never arise again, and he knows this universally and precisely, in accordance with reality.
[31] Knowledge of the path to stream-entry 須陀洹道智 (also called: candidate for stream-entry): stream-entry is divided into the stages of cause and fruition. From the initial mind-moment of entering the path of seeing through the fifteenth mind-moment is the causal stage directed toward the fruition of stream-entry; this is called the candidate for stream-entry.
[32] Knowledge of the fruition of stream-entry 須陀洹果智 (also called: fruition of stream-entry): upon completing the path of seeing and entering the sixteenth mind-moment, one is said to have attained the fruition of stream-entry.
[33] Knowledge of the path to once-returning 斯陀含道智 (also called: candidate for once-returning): a noble stream-enterer who continues cultivating and eliminates the first through the fifth grades of the afflictions abandoned through cultivation in the desire realm is called a candidate for once-returning.
[34] Knowledge of the fruition of once-returning 斯陀含果智 (also called: once-returner): continuing to eliminate the sixth grade of the afflictions abandoned through cultivation in the desire realm is called the fruition of once-returning.
[35] Knowledge of the path to non-returning 阿那含道智 (also called: candidate for non-returning): eliminating seven or eight grades of the afflictions abandoned through cultivation in the desire realm is called the candidate for non-returning.
[36] Knowledge of the fruition of non-returning 阿那含果智 (also called: fruition of non-returning): completely eliminating all nine grades of the afflictions abandoned through cultivation in the desire realm is called the fruition of non-returning.
[37] Knowledge of the path to arhatship 阿羅漢道智 (also called: candidate for arhatship): this refers to the stage of cultivation directed toward the fruition of arhatship.
[38] Knowledge of the fruition of arhatship 阿羅漢果智 (also called: fruition of arhatship): this refers to a noble one who has completely eliminated the afflictions, brought the cycle of birth and death to an end, and is worthy of offerings from devas and humans.
[39] Dharma knowledge 法智 (dharma-jñāna): the knowledge that eliminates the afflictions of the desire realm by taking the principle of the Four Noble Truths as its object.
[40] Knowledge of the Unknown 未知智 (also called: knowledge subsequent to the path, S: mārga-anvaya-jñāna): undefiled knowledge that arises through contemplation of the truth of the path in the form and formless realms.
[41] Knowledge of Names 名字智: The Dharma-dhātu in Sequential Order states: “The conditioned knowledge of the mundane world is also called common knowledge. Because both noble ones and ordinary beings possess this knowledge, it is called common knowledge; it is also called knowledge of names.”
[42] Knowledge of Others’ Minds 他心智 (S: Para-citta-jñāna, also called: knowledge of distinctions among minds): the wisdom capable of knowing the thoughts of others.
[43] Knowledge of Exhaustion 盡智 (S: Kṣaya-jñāna): wisdom arising at the undefiled stage, meaning that all afflictions have been completely eliminated.
[44] Knowledge of Non-arising 無生智 (S: Anutpādajñāna): wisdom that realizes that all dharmas are unarisen.
[45] Paired Spiritual Powers 雙神力: this term does not occur in other texts of the Buddhist canon. On the basis of terminological consistency, it perhaps refers to the two kinds of knowledge: knowledge of things as they truly are and knowledge of things in all their multiplicity.
[46] Knowledge of All Things 一切智 (S: Sarvajña): knowledge that clearly comprehends all the characteristics of dharmas, both external and internal.
[47] Unobstructed Knowledge 無礙智: the Buddha’s wisdom, which freely and thoroughly comprehends all dharmas.
[48] Dharma-nature 法性 (S: Dharmatā): the true nature of all dharmas, meaning the genuine and immutable nature of every phenomenon in the universe.
[49] Great Learning 多聞 (S: Bahu-śruta): extensive and profound understanding of the teachings through hearing.
[50] No Duplicitous Speech 無二語: not speaking two different ways.
[51] Mental Activity 意行: Volume 3, page 16 of the Treatise on the Collection of Different Gateways states: “What is mental activity? Answer: The mind is also called mental activity; mental karma is also called mental activity; perception and volition are also called mental activity. That is, the activity of the mind consists precisely of perception and volition. Perception and volition are mental factors; they rely upon the mind, are dependent upon the mind, operate on the basis of the mind, and assist the mind. Therefore, perception and volition are called mental activity.”
[52] Original text: Tu học Phật sở vương lãnh 修學佛所王領.
[53] Original text: tu học vương lãnh chánh pháp linh đắc cửu trụ 修學王領正法令得久住.
[54] Original text: Tu học bồ-đề thụ 修學菩提樹.
[55] Original text: Tu học liên hoa 修學蓮華.
[56] Original text: Tu học đại pháp luân 修學大法輪.
[57] Original text: Tu học chuyển pháp luân 修學轉法輪.
[58] Spiritual Friend 善知識 (S: Kalyāṇamitra): a genuine and virtuous person capable of guiding others along the path to liberation.
[59] Original text: tu học thủ viên mãn 修學手圓滿.
[60] Kalpa Tree 劫波樹 (S: Kalpataru): the name of a tree in Śakra’s Joyful Grove, capable of providing every necessity according to one’s wishes; it is therefore translated as the wish-fulfilling tree.
[61] Lion Throne (lion seat 師子座, S: Siṃhāsana): the seat of the Buddha.
[62] The Four Continents (四州, S: Catvāro dvīpāḥ): Pūrvavideha in the east, Jambudvīpa in the south, Aparagodānīya in the west, and Uttarakuru in the north. This represents the worldview of ancient India.
[63] The Thirty-two Marks (三十二相, S: Dvātriṃśan mahā-puruṣa-lakṣaṇāni): the scriptures are not consistent regarding the specific marks. Because the account of the thirty-two marks in the Fo Guang Dictionary of Buddhism is evidently reasonable, the translator has included it here for convenient reference:
1. The mark of firmly planted, level feet 足下安平立, S: Su-pratiṣṭhita-pāda: the soles of the feet are flat and soft, fitting evenly against the ground.
2. The mark of wheels on the hands and feet 手足輪相, S: Cakrāṅkita-hasta-pāda-tala: thousand-spoked precious wheels formed by fleshy lines appearing on the soles of the feet.
3. The mark of long, slender digits 纖長指相, S: Dīrghāṅguli: the fingers and toes are all slender, long, and straight.
4. The mark of broad, even heels 足跟廣平相, S: Ayata-pāda-pārṣṇi: the heels are rounded, full, broad, and level.
5. The mark of webbed fingers and toes 手足指縵, S: Jālāvanaddha-hasta-pāda: membranes connect the fingers and toes, appearing when the toes are spread, as with the king of geese.
6. The mark of soft hands and feet 手足柔軟相, S: Mṛdu-taruṇa-hasta-pāda-tala: the hands and feet are exceptionally soft.
7. The mark of high, full insteps 足趺高滿相, S: Ucchaṅkha-pāda: the insteps are high, rounded, and full.
8. The mark of the calves of a royal deer 鹿王腨相, S: Aiṇeya-jaṅgha: the thigh bones are rounded and slender like those of a royal deer.
9. The mark of hands reaching below the knees while standing upright 平住手過膝相, S: Sthitānavanata-pralamba-bāhutā: when standing erect, the arms extend downward beyond the knees.
10. The mark of concealed male organs 陰馬藏相, S: Kośopagata-vasti-guhya: the male organ is concealed within the abdomen and does not appear externally, like the male organ of a horse or elephant.
11. The mark of a body equal in breadth and height 身廣長等相, S: Nyagrodha-parimaṇḍala: the Buddha’s body is proportionate in height and breadth and perfectly beautiful in form, like a nyagrodha tree.
12. The mark of upward-growing body hair 毛上向相, S: Urdhvaṃ-ga-roma: all the Buddha’s hair, from head to foot, curls to the right and is blue, soft, smooth, and lustrous.
13. The mark of one hair in each pore 一一毛相, S: Ekaika-roma-pradakṣiṇāvarta: each pore contains one lapis-blue hair, and every pore emits a subtle, wondrous fragrance.
14. The mark of golden color 金色相, S: Suvarṇa-varṇa: the Buddha’s body, hands, and feet are all the color of pure gold, like a wondrous golden dais adorned with various precious substances.
15. The mark of a bodily radiance extending one fathom in every direction 身光面各一丈相: the light surrounding the Buddha’s body naturally illuminates the three-thousandfold world, extending one fathom in each of the four directions.
16. The mark of fine, delicate skin 細薄皮相, S: Sūkṣma-suvarṇa-cchavi: the skin is fine, smooth, and sleek, and no dust adheres to it.
17. The mark of fullness in seven places 七處隆滿相, S: Saptotsada: the flesh in seven places—the palms of both hands, the soles of both feet, both shoulders, and the neck—is full and soft.
18. The mark of fullness beneath both armpits 兩腋下隆滿相, S: Citāntarāṃsa: the bones and flesh beneath the Buddha’s armpits are rounded and full, without hollows or depressions.
19. The mark of an upper body like a lion 上身如獅子相, S: Siṃha-pūrvārdha-kāya: the upper half of the Buddha’s body is broad and imposing, and his dignified bearing while walking, standing, lying down, and sitting resembles that of a lion king.
20. The mark of a great, upright body 大直身相, S: ṛjugātratā: among all people, the Buddha’s body is the tallest and most upright.
21. The mark of well-rounded shoulders 肩圓好相, S: Su-saṃvṛta-skandha: the sublime and wondrous mark of two rounded, full shoulders.
22. The mark of forty teeth 口四十齒相, S: Catvāriṃśad-danta: the Buddha has forty teeth, each even, full, and white as snow.
23. The mark of closely set, even teeth 齒密齊平相, S: Sama-danta: the Buddha’s teeth are uniform, neither large nor small, and fit closely together without the slightest gap.
24. The mark of white canine teeth 牙白相, S: Suśukla-danta: in addition to the forty teeth, the upper and lower jaws each have two canine teeth that are translucent white, bright and pure, sharp as swords, and hard as vajra.
25. The mark of cheeks like a lion’s 頰車如獅子相, S: Siṃha-hanu: the Buddha’s cheeks are full like those of a lion.
26. The mark of knowing the supreme taste of flavors 知味味相, S: Rasa-rasāgratā: the Buddha’s mouth always possesses the supreme taste among all flavors.
27. The mark of a great tongue 大舌相, S: Prabhūta-tanu-jihva: the tongue is broad, large, soft, and thin; when extended, it reaches to the hairline.
28. The mark of a Brahmā voice 梵聲相, S: Brahma-svara: the Buddha’s pure Brahmā voice is deep and resonant, perfectly full like the sound of a celestial drum and like the song of the kalaviṅka bird.
29. The mark of deep-blue eyes 目紺青色相, S: Abhinīla-netra: the Buddha’s eyes are deep blue like blue lotuses.
30. The mark of eyelashes like those of an ox 牛眼睫相, S: Go-pakṣmā: the eyelashes are straight, even, and orderly.
32. The mark of the fleshly protuberance on the crown 頂上肉髻相, S: Uṣṇīṣa-śiraskatā: the mark of a fleshy protuberance rising from the crown of the Buddha’s head, shaped like a topknot.
32. The mark of the hair between the eyebrows 眉間毫相, S: ūrṇā-keśa: between the Buddha’s eyebrows is a white hair, soft as tūla cotton, one zhang and five chi in length, curling clockwise.
[64] Poṣadha 布薩 (S: Poṣadha; Ch: purification through cultivation): an observance for monastics in which, every half-month, the Sangha assembles for the recitation of the precepts in order to “nurture and increase the mind of the Way, and purify and remove the defilements of transgression.”
[65] One lifetime away from succession 一生補處 (S: Eka-jāti-pratibaddha): refers to the stage of Equal Enlightenment, the highest stage of a bodhisattva, who after the next death attains Buddhahood.
The version you're viewing was faithfully rendered by Inti AI in keeping with the tradition. Switch to the other language tab to read a human translation.
Translations belong to the translator/source credited above. The bilingual compilation, presentation, and AI translations compiled by Inti are © Inti Foundation. Please attribute when quoting; do not bulk-copy or use commercially without permission.