優婆夷淨行法門經

CHAPTER TWO: CULTIVATION AND STUDY

Furthermore, Visakha, what practices cause the body to possess a brilliant golden hue, radiating light like a mountain of gold? Throughout immeasurable kalpas in the distant past, the Tathagata always delighted in cultivating goodness and was free from anger and wrath. If any being reviled or struck him, the Tathagata patiently endured it without anger, always feeling shame and cherishing great compassion.

Knowing that these were all karmic consequences from previous lives, he constantly reproached himself, practiced generosity, and gave others soft garments made of such materials as qu wool, ma-kalpa cotton, and jiao-she-da cloth. Thus, throughout immeasurable lifetimes, he accumulated profound merit and consequently always enjoyed happiness in the heavenly realms. When later born as a human, he acquired the great person's characteristic of a brilliant golden complexion, gold being the most exalted of colors.

By virtue of this characteristic, if he remained a householder, he became a Wheel-Turning Sage King and ruled the four continents. Whatever soft garments existed throughout the four continents—such as qu-lou cloth, sitting mats, soma cloth, kalpa cotton, jiao-she-da cloth, kambala cloth, and every other soft material in the world—the king possessed them all. If he left the household life, he attained Buddhahood.

Whatever soft garments people possessed—such as bedding, kalpa cotton, soma cloth, and kambala cloth—the Tathagata likewise possessed all such things.

The Blessed One then restated this in verse:

His mind was free from anger;

He always felt shame and reproached himself.

He gave fine, soft garments,

Offering priceless cloth and goods.

He constantly gave to sentient beings,

And, having given, rejoiced in his heart,

Delighted and without regret,

Like a person encountering a blazing fire

Who joyfully rescues possessions from it.

The measure of this wholesome karma cannot be fathomed.

In subsequent births he enjoyed happiness,

And afterward was born among human beings,

Obtaining the bodily marks of a great person.

His body was brilliant golden in color,

Like the sovereign mountain of gold.

As a householder, he became a Wheel-Turning King,

Ruling the four continents.

He obtained a body smooth and delicate,

And a single robe worth millions.

If he trained in the Path, he attained Buddhahood,

Liberating devas, humans, nagas, and spirits;

His garments were likewise so.

Furthermore, Visakha, what practices cause one to possess the characteristic of concealed male organs like those of a stallion? Throughout immeasurable kalpas in the past, when the Tathagata was still an ordinary person, he delighted in cultivating joy and harmony among all people, including parents, men and women, brothers and sisters, clansmen, friends, relatives, spiritual friends, and even animals. Whenever people were separated, he wished for them to be reunited, and he acted according to their inclinations so that they might live together harmoniously and joyfully.

Through the abundant merit accumulated by this karma, he was frequently born in the heavenly realms and enjoyed heavenly blessings and happiness. Afterward, he was born in the human realm, passing successively through immeasurable and boundless kalpas in this way until, as a bodhisattva in his final birth, he acquired the characteristic of concealed male organs like those of a stallion. By virtue of this characteristic, he became a Wheel-Turning King with one thousand sons and ruled the four continents.

His thousand sons were valiant and capable of defeating their enemies. If he left the household life, he attained Buddhahood. His children born of the Dharma numbered more than countless thousands; valiant and mighty, they were able to repel the hostile forces of Mara.

The Blessed One then spoke this verse:

Throughout immeasurable kalpas,

When I was an ordinary person,

I always brought beings into harmony

So that they might live in peace and happiness:

Parents, men and women,

Brothers and sisters,

Kinsmen and relatives,

And spiritual friends.

Those who suffered through separation

I skillfully reunited so that they might be happy.

Through creating this karma,

I was frequently born among devas and humans,

Enjoying the happiness of the heavenly realms,

And afterward was born among humankind.

I obtained the characteristic of concealed male organs like those of a stallion,

With valor unequaled by anyone,

Able to defeat hostile enemies.

Always making offerings to parents,

I enabled them to rejoice in happiness.

If one leaves the household life and attains Buddhahood,

One's Dharma children number countless thousands;

Through the power of morality, samadhi, and supernormal abilities,

They subdue the hostile forces of Mara.

Furthermore, Visakha, what practices cause one to have a full and well-proportioned body like a nyagrodha tree, a body upright like Brahma's, and hands that reach the knees? Long ago, when the Tathagata was still an ordinary person, he constantly cultivated a vast loving-kindness and clearly discerned the distinctions among phenomena—coarse and subtle, wholesome and unwholesome: this is wisdom and that is ignorance; this is diligence and that is indolence; this is anger and that is patience.

Having clearly distinguished them in this way, he taught and guided beings according to their respective kinds. Through this karma, he was born immeasurable times in the human and heavenly realms, until he became a bodhisattva in his final birth. When born among human beings, he acquired two characteristics of a great person:

1- A full and well-proportioned body like Brahma's, resembling a nyagrodha tree.

2- A tall, upright body with hands reaching the knees.

By virtue of these characteristics, if he remained a householder, he became a Wheel-Turning King, ruling the four continents and possessing immeasurable wealth, such as gold, silver, lapis lazuli, mother-of-pearl, agate, coral, amber, pearls, and so forth. The five grains flourished abundantly, and his treasuries were filled. If he left the household life, he attained Buddhahood and fully possessed the seven treasures: faith, morality, generosity, learning, wisdom, moral shame, and moral dread. The Tathagata likewise possessed immeasurable and boundless riches of this kind.

The Blessed One then restated this in verse:

In my past lives,

I carefully considered sentient beings.

Having selected and distinguished among them,

I contemplated them all with equanimity.

I distinguished among sentient beings

And taught each according to its kind.

Through this karma,

I was frequently born in the heavenly realms,

And afterward was born among human beings.

My legs were straight and not crooked;

Both hands reached the knees;

Like a nyagrodha tree,

Growing evenly and fully from the earth.

The Buddha's body was likewise so.

Throughout immeasurable kalpas,

It arose from the ground of karmic practice,

Manifesting two marks of prosperity

That caused the realm to enjoy peace.

As a householder, enjoying the five sensual pleasures,

He became a Wheel-Turning King.

Leaving the household life and abandoning the five sensual pleasures,

He attained the Unsurpassed One.

Furthermore, Visakha, what practices cause one to acquire three characteristics of a great person?

1- A chest like a lion's.

2- Light radiating from behind the head.

3- Rounded shoulders and neck.

In the past, when the Tathagata was still an ordinary person, he constantly benefited sentient beings so that they might live in peace and happiness and so that their faith, morality, learning, wisdom, generosity, wealth, barley, fields and gardens, male and female servants, cattle and goats, elephants and horses, carriages, wives and children, men and women, attendants, relatives, and kinsmen might increase. Through this karma, he was frequently born in the heavenly realms. When later born as a human, he acquired three characteristics of a great person:

1- A chest like a lion's.

2- Light radiating from behind the head.

3- Rounded shoulders and neck.

By virtue of these characteristics, if he remained a householder, he became a Wheel-Turning King and ruled the four continents. The Dharma continually flourished; his wealth and possessions, fields and houses, and five grains were abundant and plentiful; and his wife and children, relatives, male and female servants, attendants, and spiritual friends were all complete and suffered no decline. If he left the household life, he attained Buddhahood, fully possessed the seven treasures, and his fourfold assembly likewise suffered no decline.

The Blessed One then restated this in verse:

Faith and observance of morality,

Learning and wisdom,

Male and female servants, elephants and horses,

Cattle, goats, fields and houses,

Wife and children, relatives,

And spiritual friends—

He constantly contemplated what was wholesome,

Thinking how he might cause

Their appearance, strength, peace, and happiness

To increase greatly.

Through this karma,

He was frequently born in the heavenly realms,

And afterward was born among human beings,

Obtaining the characteristics of a great person:

A chest like a lion's,

Light radiating from behind his head,

And rounded shoulders and neck.

Thus he perfected these three characteristics.

If he remained a householder,

His relatives, wife and children,

Male and female servants, elephants and horses

All prospered.

If he left the household life,

He attained the fruit of Buddhahood;

His assembly increased,

And the Dharma endured forever.

Furthermore, Visakha, through what practice does one come to have the svastika mark upon the chest? In the distant past, when the Tathagata was still an ordinary person, he never tormented living beings, nor did he beat, imprison, or bind them. Through extensively accumulating this wholesome karma, he was continually reborn in the heavenly realms.

Later, when born as a human being, he obtained the mark of a great man: the svastika upon his chest. If he remained a householder, he became a Wheel-Turning King, free from every illness; the four seasons were temperate and agreeable, being neither hot nor cold. If he went forth into homelessness, he attained Buddhahood and likewise suffered no illness.

He was always comfortable, neither cold nor hot; his body was light and at ease, and he entered samadhi.

At that time, the Blessed One spoke this verse:

He neither imprisoned nor bound living beings,

Nor did he beat them;

He did not use blades or clubs

To torment and harm living beings.

Through this karma,

He was continually born among gods and humans,

Enjoying the bliss of the heavenly realms,

Until reaching the stage of One More Birth.

Later, born in the human realm,

He obtained the marks of a great man;

At the center of his chest was a svastika.

Because of this auspicious mark,

He was free from every illness.

Whether a householder or one gone forth,

He continually enjoyed happiness.

If born into the kshatriya lineage,

He became king of the four continents;

If he went forth to train in the Path,

He attained unsurpassed awakening

And always enjoyed the most sublime bliss.

Furthermore, Visakha, through what practice do the eyes become deep blue like blue lotus blossoms? Throughout immeasurable past kalpas, when the Buddha was still an ordinary person, he continually cultivated wholesome conduct. He never glared fiercely at living beings with a malicious mind, nor cast sidelong glances at them with lustful intent. Instead, with a mind of equanimity, free from craving and delusion, he always looked directly upon living beings. Through this karma, he was continually born in the heavenly realms and enjoyed celestial bliss. Later, when born as a human being, he obtained two marks of a great man:

1. His eyes were deep blue, and his upper and lower eyelids blinked together.

2. When his eyes blinked, they emitted a swift deep-blue radiance.

Because of these marks, if he remained a householder, he became a Wheel-Turning King who governed the four continents, causing all the people—shramanas, brahmins, kshatriyas, householders, wives, children, relatives, ministers, and attendants—to gaze upon the king without ever growing weary. If he went forth into homelessness, he attained Buddhahood, causing all living beings among the fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas, as well as gods, humans, asuras, mahoragas, gandharvas, and others, to give rise to wholesome and joyful minds. All living beings gazed upon him without ever growing weary, just as they gazed upon the Tathagata.

At that time, the Blessed One spoke this verse:

Throughout the many kalpas of the past,

When the Buddha was an ordinary person,

He continually cultivated wholesome practices.

He did not harbor an angry mind

Or glare fiercely with wide-open eyes;

Nor, through defiling attachment,

Did he look upon living beings with lustful intent.

His pure eyes were free from the stains of desire;

With a joyful mind, he looked directly upon them.

Through this karma,

He was born in the heavenly realms,

Until reaching the stage of One More Birth.

Later, born among humankind,

His eyes and eyelashes were deep blue;

His eyes resembled blue lotus blossoms,

And the upper and lower lids blinked together.

Through this mark of a great man,

He obtained intelligence and wisdom.

All living beings

Delighted in looking upon him without weariness.

As a householder, he became a Wheel-Turning King,

Perfect in great wisdom,

Fully endowed with the seven treasures,

And ruler of the four continents.

Going forth, he attained Buddhahood

And realized omniscience.

Furthermore, Visakha, through what practice does one come to have an ushnisha upon the crown of the head and deep-blue hair? In past lives, when the Tathagata was still an ordinary person, he continually created merit for others, guarded the karma of body, speech, and mind, practiced generosity and upheld the precepts. Each month he observed the six days of fasting precepts and made offerings to his parents, shramanas, brahmins, friends, relatives, and elders of lofty virtue.

He also performed innumerable other wholesome deeds. Through accumulating these immeasurable practices, he continually enjoyed bliss in the heavenly realms until reaching the stage of One More Birth. Later, when born as a human being, he obtained two marks of a great man: first, an ushnisha upon the crown of his head; and second, deep-blue hair.

Because of these marks, if he remained a householder, he became a Wheel-Turning King who governed the four continents and served as a refuge for the people. If he went forth into homelessness, he attained Buddhahood and served as a refuge for the fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas, as well as gods, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, and nonhuman beings.

At that time, the Blessed One spoke this verse:

In my past lives,

I was foremost among those who cultivated virtue.

I continually practiced pure conduct

And served as a refuge for others.

When life ended, I was born in heaven

And enjoyed the bliss of the gods.

Later, born in the human realm,

I obtained two marks of a great man:

An ushnisha upon the crown of my head,

And curled hair of deep-blue hue.

As a householder, I became a Wheel-Turning King,

Ruling the four continents;

By means of the five precepts and ten wholesome deeds,

I aided and protected the people.

If I went forth to train in the Path,

I attained unsurpassed awakening;

By means of morality, concentration, and wisdom,

I continually instructed all living beings

And always served as a refuge

For gods, humans, and nagas,

Spirits, yakshas, gandharvas,

Asuras, and others.

Furthermore, Visakha, through what practice does each pore come to bear a single hair, and does a white hair like tula cotton appear between the eyebrows? In former times, when the Buddha was still an ordinary person, he continually practiced abstention from false speech and kept far away from falsehood. He always spoke truthful words, his mind being upright and his speech true. Nor did he speak frivolous or embellished words; his speech was always gentle, soft, and agreeable to living beings. Through this karma, he was continually born in the heavenly realms and enjoyed celestial bliss. Later, when born as a human being, he obtained two marks of a great man:

1. Each pore bore only a single hair. Those hairs were soft and all curled toward the right, and neither dust nor water adhered to them.

2. Between his eyebrows was a beautiful hair, radiant like tula cotton.

Because of these marks, if he remained a householder, he became a Wheel-Turning King who governed the four continents, while the people flourished, prospered, and enjoyed immense happiness. If he went forth into homelessness, he became a Buddha and caused the fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas to increase immeasurably and boundlessly throughout the world.

At that time, the Blessed One spoke this verse:

In my past lives,

I continually practiced abstention from false speech.

Never once did my mouth utter

Deceptive or untrue words.

Speaking in harmony with the world,

My words were free from error.

Through these karmic practices,

I was continually born in the heavenly realms.

Later, born among humankind,

I obtained two marks of a great man:

The white hair between my eyebrows shone brightly,

Soft as tula cotton;

Each pore bore a single hair,

And all of them curled toward the right.

Because of these two marks,

As a householder, I became a Wheel-Turning King,

Ruling the four continents,

While the people flourished greatly.

If I left home to train in the Path,

I realized the state of the great Dharma King,

Instructing gods and humans

And causing the true Dharma to flourish.

Furthermore, Visakha, through what practice does the mouth come to have forty teeth that are white, even, and close-set? Throughout immeasurable kalpas in the distant past, the Tathagata continually practiced abstention from divisive speech. What he heard from one person, he did not go and tell another; what he heard from the other, he did not go and tell the first.

After hearing both sides, he approached them and spoke for their benefit and joy. Through this karma, he continually enjoyed the bliss of the heavenly realms. Later, when born as a human being, he obtained two marks of a great man: first, his mouth had forty teeth; and second, his teeth were white, even, and close-set.

Because of these marks, if he remained a householder, he became a Wheel-Turning King who governed the four continents; there were no thieves or robbers, and his retinue was pure, steadfast, and indestructible. If he went forth into homelessness, he attained Buddhahood and possessed a fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas who steadfastly received and upheld the Tathagata’s treasury of Dharma, which could not be destroyed by the four maras.

At that time, the Blessed One spoke these verses:

In past lives, the Tathagata

Cultivated freedom from divisive speech,

Never troubling sentient beings,

And always bringing people into harmony.

Through the karma of these deeds, he was born in heaven

And enjoyed the bliss of the devas.

Later, when born among human beings,

He obtained two marks of a great man:

His mouth had forty teeth,

White, even, and closely set.

If dwelling at home in the kshatriya lineage,

He ruled the four continents.

The king possessed four divisions of troops,

Steadfast and difficult to overcome;

Neither kshatriyas nor brahmins

Could cause them to waver.

If he renounced the household life and became a Buddha,

He possessed the complete fourfold assembly,

And was always revered and honored

By devas and human beings.

Furthermore, Vishakha, through what manner of cultivation does one obtain a broad and long tongue and produce a Brahma voice like the song of the kalavinka bird? In former times, when the Buddha was still an ordinary person, he did not speak harsh words. He abandoned harsh speech and kept far from harsh speech. He always spoke beautiful words, gentle words that penetrated deeply into people’s hearts and delighted them when heard. He used words of great loving-kindness and compassion, resolute words, and words of profound kindness and meaning, which caused others to cherish and remember him. Through diligently cultivating this lofty and extensive karma, he frequently enjoyed bliss in the heavenly realms. Later, when born as a human being, he obtained two marks of a great man:

1- A broad and long tongue capable of extending over his entire face.

2- A gentle Brahma voice like the song of the kalavinka bird, which everyone delighted to hear.

By virtue of these marks, if he remained a householder, he became a Wheel-Turning King who ruled the four continents. Whatever he said, all the people heard with joy and gladly obeyed. If he took no delight in household life but renounced it to train in the Way, he attained Buddhahood. Whatever words he spoke, bhikshus, bhikshunis, upasakas, upasikas, devas, nagas, yakshas, human beings, and nonhuman beings respectfully received them, rejoiced, and practiced accordingly.

At that time, the Blessed One spoke these verses:

In past lives, the Buddha

Cultivated wholesome speech.

He neither gave rise to anger nor became angry,

And spoke no harsh words.

He always spoke words of compassion,

Words precise and gentle;

Only after forming words of such a single flavor

Did he give them utterance.

Through the karma of these deeds,

He obtained a broad and long tongue

And a harmonious Brahma voice,

Like the song of the kalavinka bird.

By virtue of these two marks of a great man,

As a householder, he became a Wheel-Turning King.

Whatever words he spoke,

All the people obeyed.

Renouncing the household life, he became a Buddha

And turned the unsurpassed Dharma wheel.

The wondrous Dharma that he proclaimed

Caused devas, humans, and asuras,

Nagas, spirits, and yakshas,

Having heard it, to practice accordingly.

Furthermore, Vishakha, through what manner of cultivation does one obtain a chin like that of a lion? In former times, when the Buddha was an ordinary person, he always cultivated freedom from frivolous speech. He abandoned frivolous speech and always spoke words that were timely, meaningful, in accordance with the Dharma, in accordance with proper conduct, enduring, and measured.

By accumulating the immeasurable merit of this karma, he frequently enjoyed the bliss of the heavenly realms. Later, when born as a human being, he obtained the mark of a great man consisting of a chin like that of a lion. With this mark, if he remained a householder, he became a Wheel-Turning King who ruled the four continents, and none among all the people dared to rebel.

If he renounced the household life, he attained Buddhahood, and no deva, human being, asura, Brahma, Mara, shramana, brahmin, or enemy within or beyond the realm dared to oppose the Tathagata.

At that time, the Blessed One spoke these verses:

In my past lives,

I spoke no frivolous words,

Nor did I praise myself

Or utter miscellaneous speech.

I put an end to meaningless words

And always spoke at the proper time.

Whatever I said was intended to bring joy

And benefit sentient beings.

Because of the karma of these deeds,

I always enjoyed heavenly bliss.

Later, born among human beings,

I had a chin like that of a lion.

As a householder, I became a Wheel-Turning King,

Ruling the four continents.

Because of this mark of a great man,

No one dared to rebel.

Renouncing the household life, I attained Buddhahood;

Shramanas, Brahmas, and Mara kings,

Devas, humans, and asuras,

Rahus and kimnaras,

And all enemies within and without—

None dared to oppose me.

Furthermore, Vishakha, through what manner of cultivation does one obtain four teeth that are even, closely set, pure white, and radiant? In former times, when the Buddha was still an ordinary person, he abandoned evil means of livelihood and always considered right occupations by which to sustain himself. He did not deceive others through false weighing and measuring, counterfeit goods, trickery, or displays of affection. He completely eliminated all such forms of deception. Through the karma of these deeds, he accumulated profound and abundant merit. Therefore, after death he was born in a heavenly realm and enjoyed ten kinds of heavenly bliss. What are the ten?

1- The lifespan of the devas.

2- The beauty of the devas.

3- The music of the devas.

4- The far-reaching renown of the devas.

5- The sovereignty of a deva king.

6- The forms of the devas.

7- The sounds of the devas.

8- The fragrances of the devas.

9- The flavors of the devas.

10- The tactile sensations of the devas.

After enjoying these ten kinds of bliss in the heavenly realm, he was later born as a human being and obtained two marks of a great man:

1- His teeth were neither too large nor too small.

2- His teeth were pure white in color.

By virtue of these marks, if he remained a householder, he became a Wheel-Turning King who ruled the four continents. The fourfold communities, the communities of brahmins and kshatriyas, the people of villages, towns, and cities, the great ministers, elders, queens, palace women, and devas were all pure and well ordered. If he renounced the household life, he attained Buddhahood and likewise possessed the fourfold assembly of bhikshus, bhikshunis, upasakas, and upasikas; and devas, human beings, asuras, and gandharvas were all purified.

At that time, the Blessed One spoke these verses:

In my past lives,

I abandoned evil means of livelihood.

I gained what I needed through the pure Dharma

And sustained myself through right livelihood.

I alleviated the suffering of sentient beings

So that they might attain peace and happiness.

By virtue of the karma of these deeds,

I enjoyed ten kinds of heavenly bliss.

I was always honored and praised

By devas and human beings.

Having fully enjoyed heavenly bliss,

I was later born among human beings.

Through the fruits of cultivating wholesome karma,

I obtained two marks of a great man:

My teeth were neither too large nor too small,

And their pure white color shone radiantly.

Born into the kshatriya lineage,

As a householder, I became a Wheel-Turning King,

Surrounded by the four divisions of troops,

Pure and undefiled.

Renouncing the household life, I attained Buddhahood,

And was always surrounded reverently

By the fourfold assembly—

Bhikshus and bhikshunis,

Upasakas and upasikas—

As well as devas, humans, and asuras,

Nagas, spirits, and yakshas,

All pure and free from defilement.

Vishakha, these are called the twenty modes of cultivation through which the thirty-two marks of a great man are obtained. By these marks, the wondrous body of the Tathagata is adorned. Furthermore, Vishakha, the Buddha’s body also possesses eighty excellent characteristics. These eighty excellent characteristics are:

1- His fingernails and toenails are rosy red.

2- His nails are beautifully rounded and raised.

3- His nails are glossy.

4- His nails are full and well formed.

5- His fingers and toes are rounded.

6- His fingers and toes are slender and straight.

7- His fingers and toes close evenly together.

8- His fingers and toes are clean.

9- His hands and feet are delicate.

10- The palms of his hands and soles of his feet are rosy red.

11- His hands and feet are even and level.

12- The inner surfaces of his hands and feet are full.

13- The lines on his hands are deeply marked.

14- The lines on his hands are straight and beautiful.

15- The lines on his hands are fine and long.

16- His hands and feet are smooth.

17- The lines on his hands are not confused or tangled.

18- His ankle bones do not protrude.

19- His knees are round and full.

20- His calves are symmetrical.

21- His steps are even and steady.

22- He walks like a lion king.

23- He walks like a celestial goose.

24- His manner of walking is like that of a naga king.

25- His manner of walking is like that of a bull king.

26- When walking, he does not look back.

27- His gait does not sway.

28- The upper half of his body is tall and erect.

29- The Buddha’s body is taller than that of ordinary people.

30- His entire body is perfectly formed.

31- Every part of the Buddha’s body is beautiful.

32- His body is well proportioned.

33- His body is full and well developed.

34- His body stands perfectly upright.

35- His body is lustrous and radiant.

36- All parts of his body, large and small, are well proportioned.

37- His body is pure and beautiful.

38- His body is soft and supple.

39- His body is tranquil and still.

40- The body is firm.

41- The body is solidly built.

42- The body is upright and dignified.

43- All the faculties are well-proportioned.

44- The complexion is not dark.

45- The body is not dusky.

46- The bodily hairs are clean.

47- The abdomen is rounded.

48- The abdomen has no horizontal folds.

49- The body is luminous and pure, reflecting all forms.

50- The navel is deep.

51- The opening of the navel is round.

52- The lines of the navel spiral to the right.

53- The opening of the navel is not sunken.

54- The opening of the navel is not long.

55- The opening of the navel is not short.

56- The hair around the navel points downward.

57- The teeth have the characteristics of a dragon's teeth.

58- The lips completely cover the teeth.

59- The four central teeth are round and even.

60- The four canine teeth are sharp.

61- The four canine teeth are pointed and long.

62- The four canine teeth are even and close-set.

63- The tongue is broad and soft.

64- The tongue is a beautiful pink color.

65- His Brahma voice is clear and wondrous.

66- His voice is like that of a king of elephants.

67- His voice is like that of the kalavinka bird.

68- The gums are full and fleshy.

69- The nose does not droop downward.

70- The nose is high, slender, and long.

71- The nostrils are clean.

72- The nose is straight and broad.

73- The eyes are beautiful, bright, and sparkling.

74- The dark pupils are luminous.

75- The eyelashes are orderly.

76- The eyebrows are long, like half-moons.

77- The eyebrows are glossy black, with hairs of graduated lengths.

78- The eyebrows are bright, pure, and glossy.

79- The ears hang down, clean both within and without.

80- The hair is soft, curls to the right, is untangled, and falls in orderly lengths, exceedingly beautiful.

Visakha, these are the eighty beautiful characteristics of the Tathagata.

At that time, the Blessed One spoke these verses:

By observing day and night

All the moral precepts,

And practicing immeasurable austerities,

He became the great brahmacarin,

Possessing the thirty-two marks

And eighty beautiful characteristics.

Jeweled ornaments adorn his body,

The Honored One of devas and humans.

His radiant light

Shines without limit;

Blue, red, yellow, and white

Are interwoven together,

Winding and circling gracefully

Throughout all of space.

He emits a great radiance

Illuminating immeasurable realms.

Throughout the three-thousandfold world,

The Tathagata constantly shines,

Illuminating to a fathom's distance.

When he emits his radiance,

It outshines the sun and moon,

As when the sun rises

And the stars can no longer be seen.

If he emits his radiance

To illuminate the entire world,

The sunlight seems like moonlight,

Pale and white like the stars.

By teaching the myriad practices,

He attained such a body,

Which all sentient beings

Delight to behold.

Joyfully gazing upon him,

They never grow weary.

CHAPTER THREE: AUSPICIOUS PORTENTS

After the Buddha had spoken these verses, Mother Visakha was filled with boundless joy and addressed the Buddha:

“Blessed One! When the bodhisattva dwelt in the womb and when he was newly born, how many wondrous and auspicious signs appeared in the world?”

The Buddha said to Visakha:

“When he was born, there were sixteen wondrous and auspicious signs. These sixteen signs were as follows:

“When he relinquished his body in the Tusita Heaven and entered the womb, he remained fully aware and clearly mindful. This was the first rare and wondrous phenomenon.

“After the bodhisattva relinquished his body in the heavenly realm and entered his mother's womb, a light naturally illuminated the whole world. In the dark places between worlds, which the light of the sun, moon, and stars could not reach, a great radiance appeared. The sentient beings dwelling there were able to see one another, and they said: ‘How is it that sentient beings have suddenly appeared here?’ All the radiance of all the Brahmas, Maras, sramanas, and brahmins in all worlds could not compare with it. The entire three-thousandfold great-thousand world-system quaked in six ways, and all Mount Sumerus trembled without ceasing. This was the second unprecedented and wondrous phenomenon.

“While the bodhisattva dwelt in the womb, four divine princes, maintaining proper deportment, stood in the four directions to protect the bodhisattva and his mother, preventing humans and nonhuman beings in the world from harming or troubling them. This was the third unprecedented and wondrous phenomenon.

“While the bodhisattva dwelt in the womb, he naturally caused his mother to observe the precepts: not to kill, steal, engage in sexual misconduct, speak falsely, or drink intoxicants. This was the fourth unprecedented and wondrous phenomenon.

“While the bodhisattva dwelt in his mother's womb, his mother was pure and had no lustful thoughts. Others who saw her likewise gave rise to no defiled desire. This was the fifth unprecedented and wondrous phenomenon.

“While the bodhisattva dwelt in the womb, he always caused his mother to receive abundant offerings of forms, fragrances, flavors, and tangible objects, which came to her naturally. This was the sixth unprecedented and wondrous phenomenon.

“While the bodhisattva dwelt in the womb, his mother was always peaceful and joyful, free from the afflictions of illness, hunger, thirst, cold, heat, and fatigue; and the bodhisattva was likewise. His mother could always see the bodhisattva within her womb, just as a precious mani jewel of vaidurya is transparent within and without, radiant and clearly visible, when threaded upon a five-colored cord. When a keen-sighted person holds it in his hand, he clearly sees the jewel's eight facets and the five-colored cord—blue, yellow, red, and white. In the same way, the mother clearly saw every part of the bodhisattva's body, entirely unobscured. This was the seventh unprecedented and wondrous phenomenon.

“Visakha! Seven days after the bodhisattva was born, his mother passed away and was reborn in the Tusita Heaven, where she enjoyed celestial bliss. This was the eighth unprecedented and wondrous phenomenon.

“Ordinary people remain in the womb for nine months, or sometimes ten months, before being born. The bodhisattva, having perfected his development, was not like them; he remained for a full ten months before being born. This was the ninth unprecedented and wondrous phenomenon.

“When women in the world are about to give birth, their bodies suffer pain, and they can neither sit nor lie at ease before the child is born. But when the bodhisattva was born, his mother was peaceful and joyful, free from every painful ailment. Rejoicing and delighted, she stood and raised her hand as she gave birth. This was the tenth unprecedented and wondrous phenomenon.

“When the bodhisattva emerged from the womb, devas received him, and only afterward was he held by human beings. This was the eleventh unprecedented and wondrous phenomenon.

“After human beings had held him, the four divine princes received him and respectfully placed him before his mother. Their hearts were filled with joy, and together they said: ‘Excellent, madam! You have given birth to a valiant prince of great majestic virtue.’ This was the twelfth unprecedented and wondrous phenomenon.

“When the bodhisattva was newly born, there was no blood, amniotic fluid, placenta, or other impurity. The bodhisattva's body was pure, like a mani jewel wrapped in a fine Kasi cloth, neither staining the other. Why was this? Because both were clean. The newly born bodhisattva was likewise pure and undefiled, like the mani jewel, while his beautiful mother was like that fine cloth. This was the thirteenth unprecedented and wondrous phenomenon.

“When the bodhisattva was born, two streams of water naturally descended from space, one cool and the other warm, to bathe the bodhisattva's body. This was the fourteenth unprecedented and wondrous phenomenon.

“After he was born, he walked seven steps toward the north. At that time, a parasol naturally appeared in the sky above the bodhisattva. Having taken seven steps, the bodhisattva looked throughout the ten directions and, roaring a lion's roar, proclaimed: ‘In all the worlds, I alone am supreme. Among devas and humans, I am the most honored. This is my final birth; I shall not return again.’ This was the fifteenth unprecedented and wondrous phenomenon.

“When the bodhisattva was born, all sentient beings throughout the three-thousandfold great-thousand world-system, even insects, were filled with joy. This was the sixteenth unprecedented and wondrous phenomenon.

“Visakha! These are called the sixteen wondrous phenomena that attended the Tathagata while he dwelt in the womb and when he was newly born.”

At that time, the Blessed One spoke these verses:

Passing away from Tusita,

He was then born among humankind.

While in the womb and when newly born,

He was pure and undefiled.

Sixteen wondrous phenomena,

Subtle and unprecedented,

Appeared while he dwelt in the womb

And when he emerged, unlike other beings.

At birth he was not confused;

His renown was unsurpassed.

A multitude of auspicious signs appeared:

Such were the portents of the Buddha's birth.

After the Blessed One had spoken these verses, Mother Visakha rejoiced greatly and continued her inquiry:

– Blessed One! When a bodhisattva is born, how many auspicious signs appear simultaneously?

The Buddha said to Visakha:

– When a bodhisattva is born, thirty-two auspicious signs appear simultaneously. What are these thirty-two auspicious signs?

1- The great earth throughout the three-thousand-great-thousand world-system trembles, and a great light naturally illuminates the entire world.

2- All musical instruments spontaneously begin to play.

3- Things sound without being struck.

4- All illnesses naturally disappear completely.

5- All those who are bound naturally gain release.

6- All enemies give rise to loving-kindness.

7- The blind gain clear sight and see all colors.

8- The deaf become able to hear all sounds.

9- The lame become able to walk as they please.

10- The insane regain clear memory.

11- The mute and those with speech impediments become able to speak.

12- Those whose boats have drifted away are able to return to their original place.

13- All the seven treasures upon the earth and in space naturally emit light.

14- All rivers and myriad streams become still and cease to flow.

15- All winged birds in flight rejoice greatly and become still.

16- The wind ceases to stir, and everything becomes tranquil.

17- All beings that devour one another give rise to loving-kindness.

18- All devas return to their palaces and delight in blissful pleasures.

19- The raging fires of the Avici hell are naturally extinguished.

20- The hungry become fully satisfied.

21- All hungry ghosts are no longer afflicted by hunger or thirst.

22- Great clouds arise over the four continents, and heavy rain falls.

23- The moonlight shines softly and gently.

24- The stars appear during the day.

25- The sun shines round and resplendent.

26- All flowering trees burst into bloom.

27- All fruit-bearing trees naturally bear fruit.

28- The three-thousand-great-thousand world-system is filled with a celestial fragrance, without any foul odor.

29- Upon being born, the bodhisattva takes seven steps.

30- A white parasol naturally appears in the sky and shades him.

31- After taking seven steps, he looks throughout the ten directions.

32- He roars like a lion.

Visakha! These are called the thirty-two phenomena that appear simultaneously when a bodhisattva is newly born.

Mother Visakha said to the Buddha:

– Blessed One! Why does the three-thousand-great-thousand world-system tremble when a bodhisattva is born?

The Buddha said to Visakha:

– When a bodhisattva is born, the great earth trembles because, when the bodhisattva manifests birth in this world, he has put an end to afflictions so that they will arise no more. The afflictions of those beings who are about to attain the Way will be eradicated; therefore, the earth trembles.

Visakha! When a bodhisattva is born, light naturally illuminates the entire world because the bodhisattva has attained the Three Higher Knowledges.

Visakha! When a bodhisattva is born, the musical instruments of the world spontaneously begin to play because the bodhisattva has entered samadhi.

Visakha! When a bodhisattva is born, things sound naturally without being struck because the bodhisattva is about to beat the great drum of the Dharma.

Visakha! All those who are bound naturally gain release because the bodhisattva is about to deliver all beings from the states of aging, sickness, and death.

Visakha! When a bodhisattva is born, all enemies give rise to loving-kindness because the bodhisattva has attained the four immeasurable states of mind.

Visakha! When a bodhisattva is born, all illnesses disappear completely because the bodhisattva is about to eradicate all afflictions.

Visakha! When a bodhisattva is born, the blind gain sight because the bodhisattva has attained the noble eye of wisdom.

Visakha! When a bodhisattva is born, the deaf become able to hear because the bodhisattva has attained the noble divine ear.

Visakha! When a bodhisattva is born, the lame become able to walk because the bodhisattva has attained the power of the four bases of spiritual potency.

Visakha! When a bodhisattva is born, the insane regain their memory because the bodhisattva has attained mindfulness of anapanasati.

Visakha! When a bodhisattva is born, the mute become able to speak because the bodhisattva has attained the Dharma of supernormal knowledge known by the Tathagata.

Visakha! When a bodhisattva is born, those whose boats have drifted away are able to return because the bodhisattva has attained the Noble Eightfold Path with which to teach beings.

Visakha! When a bodhisattva is born, the seven treasures upon the earth and in space emit light because the bodhisattva has attained the four unobstructed knowledges.

Visakha! When a bodhisattva is born, all rivers and myriad streams cease to flow because the bodhisattva has brought the four rivers of affliction to a standstill.

Visakha! When a bodhisattva is born, all birds in flight rejoice greatly and become still because the bodhisattva is about to destroy all wrong views.

Visakha! After a bodhisattva is born, the wind ceases to blow because the bodhisattva has attained the samadhi of constant bliss and cessation.

Visakha! When a bodhisattva is born, all beings that devour one another give rise to loving-kindness because the bodhisattva has gained the fourfold assembly of followers, and all—whether honored or lowly, wealthy or poor—are brought into harmony.

Visakha! When a bodhisattva is born, the devas return to their palaces and delight in pleasure. When the bodhisattva attains Buddhahood, good men and good women leave the household life to study the Way and attain arhatship. Their task is accomplished; they have exhausted the source of birth and death in the three realms, laid down their heavy burden, and attained the unconditioned and freedom from desire. They always delight in tranquil seclusion, joyful and elated. They say to one another: “We have now been liberated from birth, aging, sickness, and death. We shall no longer undergo birth and death within a womb, but abide in tranquility and undefiled purity, like water resting upon a lotus leaf, to which it does not adhere.”

Visakha! When a bodhisattva is born, all the raging fires of the Avici hell are extinguished because the bodhisattva is about to extinguish the raging fires of beings’ afflictions—the three poisons.

Visakha! When a bodhisattva is born, the hungry become fully satisfied because the bodhisattva has attained the samadhi of mindfulness of the body.

Visakha! When a bodhisattva is born, hungry ghosts are no longer hungry or thirsty because the bodhisattva has attained the water of liberation.

Visakha! When a bodhisattva is born, great clouds arise and pour down heavy rain because the bodhisattva is about to rain down the great Dharma and permeate all beings.

Visakha! When a bodhisattva is born, the moon shines softly because, when the bodhisattva attains Buddhahood, beings joyfully behold him.

Visakha! When a bodhisattva is born, the stars appear during the day because, when the bodhisattva attains Buddhahood, he causes his shravaka disciples to appear in the world.

Visakha! When a bodhisattva is born, the sunlight shines resplendently because the bodhisattva’s great shravakas attain the six supernormal powers.

Visakha! When a bodhisattva is born, all flowering trees burst into bloom because the bodhisattva causes his shravaka disciples to attain the flower of liberation.

Visakha! When a bodhisattva is born, all fruit-bearing trees bear fruit because the bodhisattva causes his shravaka disciples to attain the four fruits of the ascetic path.

Visakha! When a bodhisattva is born, the entire great-thousand world-system is filled with fragrance because the bodhisattva has attained the fragrance of the Tathagata’s precepts, which pervades the world.

Visakha! When a bodhisattva is born, he takes seven steps because the bodhisattva has attained the seven factors of enlightenment.

Visakha! After the bodhisattva has walked, a white parasol appears above him because the bodhisattva has attained the cooling shade of nirvana. After walking, the bodhisattva points toward the East because he will serve as a guide for all beings.

Visakha! The bodhisattva points toward the South because he will serve as a field of merit for beings.

Visakha! The bodhisattva points toward the West because the bodhisattva’s existence in this world has come to its end; this is his final body.

Visakha! He points toward the North because, among all beings, the bodhisattva has attained unsurpassed enlightenment.

Visakha! He points downward because he wishes to rout the armies of Mara and cause them to retreat.

Visakha! He points upward because he will become a refuge for devas and humans.

Visakha! He roars like a lion because he is supreme and most honored among devas, humans, and all beings, with none his equal.

At that time, the Blessed One spoke these verses:

The Guide of the world,

The unsurpassed great sage,

At birth displayed auspicious signs,

Becoming a field of merit for beings,

Who revolve through the three realms.

This is the final body.

The Tathagata, foremost and supreme,

Whose wisdom surpasses all in the world,

Has vanquished the hosts of Mara.

The Worthy One, renowned with noble praise,

Has never before appeared in the world;

He is the refuge of gods and humans.

When the Blessed One was newly born,

The thirty-two auspicious signs appeared;

Wondrous and sublime marks

All manifested at the same time.

When the bodhisattva emerged from the womb,

The earth shook in six ways,

And naturally a great radiance arose,

Illuminating all the ten directions.

The beings' hair stood on end,

And they all said to one another:

“May he swiftly attain Buddhahood

And send down the great rain of Dharma,

Cleansing away the defilements of affliction,

So that we may attain liberation.”

Therefore, I now, with utmost sincerity,

Bow my head before the Unsurpassed One.

After she had finished speaking these verses,

The Blessed One said to Visakha:

“The Buddhas, the Tathagatas, are inconceivable; the Dharma spoken by the Buddha is inconceivable; the good men and good women who believe what the Buddha has taught are also inconceivable; and the fruits of recompense they attain are likewise inconceivable. Just as a great rain permeates and abundantly nourishes all humans, nonhumans, and the various plants and grasses, enabling them to flourish, so too does the Dharma rain of the Tathagata permeate immeasurable beings.

Those ready to be delivered, upon hearing this Dharma, all attain the fruits of the path. Those who are to enjoy recompense among gods and humans obtain whatever they wish according to their aspirations. Therefore, you should now resolve to receive and uphold this Dharma, so that the fourfold assembly in future generations may all cultivate and practice it.”

When the Buddha spoke this Dharma, sixty thousand gods and humans attained the pure Dharma eye. The other devas, as well as nagas, asuras, gandharvas, garudas, kimnaras, mahoragas, humans, and nonhumans, all reverently accepted and practiced it. Visakha's mother herself attained the pure Dharma eye. Her one thousand five hundred relatives established steadfast, irreversible faith in the Buddha, Dharma, and Sangha. They all rejoiced, bowed to the Buddha, and withdrew.

THE SUTRA ON THE DHARMA GATE OF THE PURE CONDUCT OF A LAYWOMAN

— Final Fascicle — End