優婆夷淨行法門經

CHAPTER ONE: CULTIVATION.

Thus have I heard: At one time, the Buddha was dwelling in the Palace of Joy, in the Purvarama Garden of Migara's Mother (Visakha). At that time, Visakha, together with one thousand five hundred faithful female lay followers, approached the Buddha, bowed their heads at his feet, and then withdrew to sit to one side.

The Buddha said:

– Visakha, for what purpose have you come here early this morning?

Visakha said to the Buddha:

– Blessed One! Previously, I heard the Tathagata briefly speak of an unsurpassed, profound, and difficult-to-understand Dharma called the Pure Conduct of a Female Lay Follower. I beseech the Blessed One, out of compassion for us, to expound and distinguish the characteristics of this subtle and wondrous Dharma. After hearing this Dharma, may we henceforth always dwell in peace and happiness among gods and humans until we attain awakening.

The Buddha said to Visakha:

– Excellent! Excellent! Good woman, throughout immeasurable kalpas in the distant past, you always delighted in hearing the Dharma and, together with your retinue, formerly requested me to teach this Dharma.

Hearing the Buddha speak of these past causes and conditions, Visakha was filled with immeasurable joy and said to the Buddha:

– Blessed One! I beseech the Tathagata to expound it so that I may clearly understand.

The Buddha said:

– Visakha, listen attentively. I shall explain it clearly to you. Good woman, immeasurable kalpas ago in the distant past, there was a country named Varanasi. Its king was named Brahmadatta, and his consort was named Bhadra. The king had a daughter named Lotus, whose features were beautiful and whose innate disposition was gentle and kind. She was intelligent and discerning, aspired to learning, was diligent and courageous, constantly cultivated wholesome conduct, mastered all worldly arts, and was always cherished by her parents.

At that time, in the Snow Mountains, there was a brahmin named Narada who diligently cultivated the pure life and had attained the five supernormal powers. He constantly taught the Dharma to great assemblies, and his excellent reputation spread far and wide throughout the four directions. When the young woman heard her companions praise the brahmin for possessing such supernormal powers and immeasurable virtues, and for proclaiming the wondrous Dharma to great assemblies, she rejoiced greatly and thought to herself: “A good person is difficult to encounter, the Dharma is difficult to hear, and this life is difficult to preserve. Therefore, I must quickly go there to bow before him and inquire about the Dharma.” Having thought this, she went to her parents and said:

– I have heard everyone praise a cultivating brahmin whose virtue is exceedingly lofty. I beseech you, Father and Mother, to permit me to go to the brahmin so that I may partake of the flavor of the Dharma.

Her parents said:

– You are still young and have grown up deep within the palace. Your constitution is delicate, and you have never left the palace. The Snow Mountains are now far away, and the roads are arduous. How could you possibly reach that place?

Our country has many venerable brahmins, unsurpassed in supernormal powers and wisdom, who are skilled in expounding the profound and wondrous Dharma. For your sake, we shall invite them into the inner palace to teach the path of Dharma. You may freely learn from them and need not travel far away.

The young woman again pleaded:

– Father and Mother! The venerable brahmins in the country of Varanasi all honor and seek out that brahmin's teachings of the Way. I beseech you to permit me to hear the Dharma of liberation.

Because the king loved his daughter so dearly and did not wish to oppose her desire, he reluctantly gave his permission. The royal father immediately ordered four ministers and the palace attendants to prepare all the requisite offerings.

The ministers reported to the king:

– Great King, everything you commanded has been prepared.

The princess then thought: “The time has now come for me to seek and hear the Dharma.”

She then set out with one thousand five hundred palace attendants, carrying incense and flowers, and went to the brahmin to hear the Dharma.

The Buddha said:

– Visakha, the princess of that time was none other than you, and the brahmin in the Snow Mountains was none other than I. In the past, you sought to hear the Dharma just as you do now. I shall now distinguish and expound for you the Dharma-gate of Pure Conduct.

Visakha said:

– Excellent, Blessed One! The Tathagata, with great compassion, has pity for sentient beings. I beseech you to expound it, and I shall cultivate accordingly.

The Buddha said:

– Visakha, all of you should listen carefully. I shall clearly expound for you the Dharma-gate of the Pure Conduct of a Female Lay Follower. This Dharma is protected and kept in mind by all Buddhas; you must cultivate it diligently. Visakha, if a good woman abandons harmful spiritual companions, draws near to good friends, and makes offerings to those worthy of offerings, this is called the Pure Conduct of a Female Lay Follower.

To dwell in a peaceful country through causes planted in former lives is also called Pure Conduct.

– To make offerings to one's parents and care for one's children is also called Pure Conduct.

– Not to disregard minor transgressions, and to perform necessary tasks in proper order, is also called Pure Conduct.

To delight in giving, cultivate and practice in accordance with the Dharma, and cherish one's relatives and friends is called Pure Conduct.

– To keep far away from intoxicating drink, refrain from all evil deeds, and cultivate loving speech is called Pure Conduct.

– To study many arts and be highly accomplished in proper deportment; to investigate whatever one hears and never allow it to be forgotten is called Pure Conduct.

– To maintain reverence and respect for everyone, have few desires and know contentment, and always repay kindness received is called Pure Conduct.

– Not to be swayed by the eight worldly dharmas and to possess a gentle disposition is called Pure Conduct.

– Not to be troubled or sorrowful, but always to dwell in peace and security; to undertake all such matters without retreating and to work without rest is called Pure Conduct.

– Not to be indolent concerning wholesome dharmas and swiftly to realize the unsurpassed liberation of nirvana is called Pure Conduct.

– To practice patience, be compliant, always wish to draw near to sramanas, conduct oneself rightly, and fulfill one's household duties is called Pure Conduct.

– To burn away afflictions with the fire of wisdom, perfect wholesome dharmas, and remain courageous without retreating is called Pure Conduct.

– Not to disparage or strike others, skillfully guard the sense faculties, and keep the mind from becoming scattered is called Pure Conduct.

– To possess a sincere mind free from greed, delight in secluded places, cultivate diligently, and never retreat is called Pure Conduct.

– To cause the path to bodhi to grow without allowing it to decline, to regard the three realms with revulsion as one would a corpse, and to contemplate profoundly in this way is called Pure Conduct.

– To delight in relinquishing what is difficult to relinquish, perfectly observe precepts that are difficult to uphold, delight in cultivating meditative concentration, and remain undistracted is called Pure Conduct.

– On the path to bodhi, when immeasurable sentient beings think of retreating, I advance; and when all others advance, I do not retreat. Whether walking or standing, I remain likewise. This is called Pure Conduct.

– When the wholesome roots of sentient beings have been scorched, I cause them to arise; when people delight in producing unwholesome roots, I immediately extinguish them. Though birth and death are endless, I remain apart from them. This is called Pure Conduct.

After hearing the Buddha's teaching, Visakha rejoiced with unprecedented joy and said to the Buddha:

– Blessed One! How many practices does the Dharma-gate of a female lay follower contain?

The Buddha said:

– Visakha, there are ten wholesome dharmas that you must cultivate and study. What are the ten?

1.- Upon encountering people afflicted by stinginess and greed, one should delight in practicing generosity.

2.- Upon encountering people whose fault lies in the five sense faculties, one should delight in observing the precepts.

3.- Upon encountering people afflicted by the faults of household life, one should delight in renunciation.

4.- Upon encountering people afflicted by doubt, one should delight in cultivating wisdom.

5.- Upon encountering people afflicted by indolence, one should delight in diligent effort.

6.- Upon encountering people afflicted by anger, one should delight in cultivating patience.

7.- Upon encountering people afflicted by false speech, one should delight in truthfulness and fidelity.

8.- Upon encountering people afflicted by mental distraction, one should delight in meditative concentration.

9.- Upon encountering people afflicted by the suffering of transgression, one should delight in cultivating loving-kindness and compassion.

10.- When encountering people amid fault, suffering, or happiness, one should delight in cultivating and practicing equanimity.

Wishing to restate the meaning above, the Blessed One spoke these verses:

Giving brings great merit;

Renounce the cherished body,

Leave desire and wish to go forth,

Keep the precepts and guard the faculties.

Cultivate learning and attain wisdom;

Diligently cut off indolence.

Through patience, dispel anger;

Speak truthfully, without falsehood.

When encountering the eight worldly dharmas,

Let the mind abide peacefully, unmoved.

Let the mind always delight in meditation,

Never becoming distracted;

With loving-kindness and compassion, benefit sentient beings.

Cultivate equanimity, transcending suffering and happiness.

Whoever practices this Dharma

Is called greatly courageous and valiant,

Crosses to the far shore of the ocean of Dharma,

And realizes the path of bodhi.

Hearing the Buddha speak thus, Visakha rejoiced greatly and addressed the Buddha:

“Blessed One! How many things must be relinquished? How many dharmas must be drawn near?”

The Buddha taught Visakha:

“There are fifty-eight dharmas that must be cultivated and studied, involving both relinquishment and approach. What are they? One should distance oneself from all impure dharmas and draw near to pure dharmas.

One should distance oneself from unwholesome dharmas and draw near to wholesome dharmas. What ought not to be nurtured should not be nurtured. Places one should not visit should not be approached.

Places worthy of visiting should be visited. What should not be done must never be done carelessly. One should employ every means to do what ought to be done.

What is acquired contrary to the Dharma should not be used. What accords with the Dharma should be accepted and used. Discipline body and mind and delight in secluded places.

Abandon deceptive speech and practice right speech. Shun indolence and delight in practicing diligence. Restrain the faculties and do not allow them to become heedless.

Be humble and respectful, abandoning arrogance and conceit. Constantly practice patience without anger. Do not quarrel or engage in disputes, but live harmoniously with the community.

Abandon hidden places and dwell in open places. Forsake meaningless speech and always speak meaningful words. Avoid wrong livelihood and sustain oneself through right livelihood.

Carefully measure one’s own needs when accepting food and drink. Do not delight in seeking much, but always know contentment. Do not be rigid, but live as gently and yielding as the earth.

Cultivate gentle speech and avoid harsh words. Stay away from places lacking peace and happiness, and dwell where there is peace and happiness. Abandon differences of opinion and live together in harmony.

Leave places devoid of learning and go where learning is found. Become disenchanted with the three realms and do not dwell within them. Avoid all conditioned activity and abide in non-action.

Abandon the view of self and cultivate the Dharma of emptiness.

“Visakha! These are the first fifty-eight dharmas that you must cultivate.”

Wishing to restate the meaning above, the Blessed One spoke these verses:

Conform to all that must be learned,

From beginning to end, leaving nothing out.

What should be left behind or drawn near,

Once accomplished, brings peace and happiness.

Having learned all dharmas,

Every aspiration is fulfilled.

Relinquishing the cherished body and life,

One realizes the unsurpassed path.

If anyone learns in this way

Within the Gateway of Pure Conduct,

Not only sravakas,

But pratyekabuddhas and bodhisattvas,

Throughout immeasurable kalpas,

Will praise that person’s merit.

After the Buddha had spoken these verses, Mother Visakha rejoiced with delight and asked further:

“Blessed One! Within the Dharma Gateway of Pure Conduct, how many kinds are called Great Practices?”

The Buddha taught:

“There are three great practices that you must cultivate. These three great practices are:

1.- Great faith.

2.- Great diligence.

3.- Great wisdom.”

Visakha asked:

“Blessed One! What is called great faith?”

The Buddha taught:

“Great faith is faith in the Buddha. The Buddha is the Tathagata, Worthy One, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One. This is called great faith.”

Visakha asked:

“What is called great diligence?”

The Buddha taught:

“When practicing diligence, if one can distance oneself from and cast away all unwholesome dharmas, one must preserve all wholesome dharmas. With regard to wholesome dharmas, one proceeds courageously without pausing to rest. This is great diligence.”

Visakha asked:

“What is called great wisdom?”

The Buddha taught:

“One who possesses wisdom sees with the eye of wisdom the arising and cessation of dharmas and is a noble one who has crossed beyond and completely ended the suffering of impermanence. This is called great wisdom.”

These are the three great practices.

To restate the meaning above, the Blessed One spoke these verses:

With great faith,

Hold it deeply and never depart from it;

Perfect all practices

In quest of bodhi.

With great diligence,

Remain steadfast and never abandon it;

One must cultivate it to perfection

In quest of bodhi.

With great wisdom,

Understand completely and ultimately;

Perfect the paramitas

In quest of bodhi.

When the Dharma has increased,

Know its great renown;

When its increase is complete,

Practice freely as one wishes.

Through knowing in this way,

One clearly understands persons and dharmas.

After the Buddha had spoken these verses, Mother Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! How many practices are there within the Dharma Gateway of Pure Conduct for upasikas who wish to ascend to the stage of Buddhahood?”

The Buddha taught:

“Visakha! There are four practices for ascending to the stage of Buddhahood. They are:

1.- Diligence without indolence.

2.- Wisdom without delusion.

3.- A concentrated mind that does not regress.

4.- Practicing loving-kindness and compassion to benefit sentient beings.

“Visakha! Through these four dharmas, one ascends to the stage of Buddhahood.”

To restate the meaning above, the Blessed One spoke these verses:

Be diligent and never indolent;

Possess wisdom and remain undeluded;

Practice meditation without regression;

Practice loving-kindness to benefit sentient beings.

Through these four dharmas,

One realizes All-Knowing Wisdom.

After the Buddha had spoken these verses, Mother Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! How many dharmas enable one to abide and attain contemplation? How can the dharmas be gathered without becoming dispersed, and how many dharmas comprise their combined body?”

The Buddha taught:

“Visakha! There are four dharmas through which one abides and attains contemplation. They are loving-kindness, compassion, sympathetic joy, and equanimity. The dharmas gathered without dispersion are the attainment of the wisdom of a sravaka, the wisdom of a pratyekabuddha, prajna wisdom, and the wisdom of a Buddha. Their combined body comprises thirty-two contemplative dharmas, namely:

1.- Recollection of the Buddha.

2.- Recollection of the Dharma.

3.- Recollection of the Sangha.

4.- Recollection of the precepts.

5.- Recollection of generosity.

6.- Recollection of the devas.

7.- Recollection of ana.

8.- Recollection of pana.

9.- Contemplation of the perception of cessation.

10.- Contemplation of the perception of the body.

11.- Contemplation of the perception of quiescence.

12.- Contemplation of the perception of earth.

13.- Contemplation of the perception of water.

14.- Contemplation of the perception of fire.

15.- Contemplation of the perception of wind.

16.- Contemplation of the perception of blue.

17.- Contemplation of the perception of yellow.

18.- Contemplation of the perception of red.

19.- Contemplation of the perception of white.

20.- Contemplation of the perception of infinite space.

21.- Contemplation of the perception of the sphere of consciousness.

22.- Contemplation of the perception of a bloated corpse.

23.- Contemplation of the perception of a putrid corpse.

24.- Contemplation of the perception of oozing fluid.

25.- Contemplation of the perception of a decaying corpse.

26.- Contemplation of the perception of...?

27.- Contemplation of the perception of a corpse scattered in all directions.

28.- Contemplation of the perception of bones and flesh lying in disarray.

29.- Contemplation of the perception of wet bones.

30.- Contemplation of the perception of white bones.

31.- Contemplation of all things as impermanent.

32.- Contemplation of all dharmas as non-self.

“These are the thirty-two contemplative dharmas. Together with the four unsurpassed states of mind, they are called abiding and attaining contemplation. The wisdom of a sravaka, the wisdom of a pratyekabuddha, sarvajna wisdom, and the wisdom of a Buddha are the dharmas gathered without dispersion.”

The Blessed One restated this in verse:

If one employs the lower contemplation,

One attains the wisdom of a sravaka.

By skillfully cultivating the middle contemplation,

One attains the wisdom of a pratyekabuddha.

When the higher contemplation is perfected,

One attains the wisdom of bodhi.

After the Buddha had spoken these verses, Mother Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! Regarding the Dharma Gateway of impurity, how should the mind abide so as swiftly to leave afflictions behind and penetrate the six gateways?”

The Buddha taught Visakha:

“There are thirty-two dharma gateways through which the mind dwells happily in relation to impurity, swiftly leaves afflictions behind, and penetrates the six gateways. What are these thirty-two dharma gateways? Within the body there are: body hair, head hair, nails, eye discharge, teeth, skin, flesh, sinews, bones, kidneys, solid fat, liquid fat, marrow, brain, heart, spleen, kidneys, liver, gallbladder, large intestine, small intestine, spleen, lungs, stomach, abdomen, blood, phlegm, sweat, urine, tears, nasal mucus, and feces—all exceedingly impure.”

O Visakha! These are the thirty-two contemplations of impurity that cause the mind to delight in abiding in the Dharma-gate of pure conduct, swiftly abandon afflictions, and attain complete understanding of the six gates.

To restate this meaning, the Blessed One spoke this verse:

Just as all rivers

Flow into the great ocean,

Within this Dharma-gate,

The streams of contemplation are likewise.

Skillfully contemplating the coarse and subtle,

The pure and the impure,

The Dharma of unsurpassed wisdom—

The Buddha fully comprehends them all.

Upon hearing the Buddha speak this verse, Mother Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! Within the Dharma-gate of pure conduct, how many bonds cause bodhisattvas to remain in the world without attaining liberation?”

The Buddha said:

“O Visakha! In the Dharma-gate of pure conduct, bodhisattvas have seven bonds that cause them to remain in the world. These seven dharmas are:

1. If I have crossed over, while the world has not yet crossed over, I shall carry them across.

2. If I have attained liberation, while the world has not yet attained liberation, I shall liberate them.

3. If I have awakened, while the world has not yet awakened, I shall awaken them.

4. If I have been tamed, while the world has not yet been tamed, I shall tame them.

5. If I have attained peace and happiness, while the world has not yet attained peace and happiness, I shall bring them peace and happiness.

6. If I have realized the Path, while the world has not yet realized the Path, I shall guide them.

7. If I have attained nirvana, while the world has not yet attained nirvana, I shall create the conditions for them to enter nirvana.

“O Visakha! These are the seven bonds because of which bodhisattvas must remain in the world without attaining liberation.”

To restate this meaning, the Blessed One spoke this verse:

Having crossed over, carry beings across;

Having been liberated, liberate beings;

Having awakened, awaken beings;

Having been tamed, tame beings;

Having found peace, bring beings peace;

Having attained, teach beings.

I have attained nirvana;

I shall cause beings to attain it.

The three realms are like a burning house;

Sensual desire is like an ensnaring mire.

Extinguish them all completely,

In order to realize the Path of bodhi.

When the Blessed One had spoken this verse, Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! In the Dharma-gate of pure conduct, how many wholesome practices must one cultivate to perfect all dharmas?”

The Buddha said:

“Cultivate three wholesome practices, and all dharmas will be perfected. The three wholesome dharmas are:

1. Wholesome bodily conduct.

2. Wholesome verbal conduct.

3. Wholesome mental conduct.

“When these three wholesome practices are perfected, all dharmas are perfected. That is, generosity is perfected; observance of the precepts is perfected; renunciation is perfected; wisdom is perfected; diligence is perfected; patience is perfected; truthfulness is perfected; vows are perfected; loving-kindness, compassion, sympathetic joy, and equanimity are perfected; the four reflections are perfected; the four concentrations are perfected; the four bases of spiritual power are perfected; the five faculties are perfected; the five powers are perfected; the seven factors of awakening are perfected; the Noble Eightfold Path is perfected; the nine knowledges are perfected; the ten powers of knowledge are perfected; knowledge of the path of stream-entry is perfected;

knowledge of the fruition of stream-entry is perfected; knowledge of the path of once-returning is perfected; knowledge of the fruition of once-returning is perfected; knowledge of the path of non-returning is perfected; knowledge of the fruition of non-returning is perfected; knowledge of the path of arhatship is perfected; knowledge of the fruition of arhatship is perfected; the four knowledges are perfected—namely, knowledge of dharmas, knowledge of what is not yet known, knowledge of names, and knowledge of the minds of others; knowledge of exhaustion is perfected; knowledge of non-arising is perfected; the twin spiritual powers are perfected; the samadhi-knowledge of great compassion is perfected; omniscience is perfected; and unobstructed knowledge is perfected.

“O Visakha! Through the perfection of these three wholesome practices, all dharmas are brought to perfection.”

At that time, the Blessed One spoke this verse:

Having cultivated the three wholesome practices,

One perfects all dharmas.

When all dharmas have been perfected,

One realizes the Path of bodhi.

After the Buddha had spoken this verse, Mother Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! Within the Dharma-gate of pure conduct, how many recollections are there for a great person?”

The Buddha said:

“There are eight recollections for a great person. These eight recollections are:

1. Having few desires, not lacking fewness of desires.

2. Knowing contentment, not lacking contentment.

3. Serenity, not the absence of serenity.

4. Seclusion, not the absence of seclusion.

5. Diligence, not the absence of diligence.

6. Meditative concentration, not the absence of meditative concentration.

7. Wisdom, not the absence of wisdom.

8. Unobstructedness, not the absence of unobstructedness.

“O Visakha! These are the eight recollections of a great person.”

To restate this meaning, the Blessed One spoke this verse:

Skillfully establish all recollections,

Mindful of unwholesome dharmas.

If one abandons this recollection,

One will then grow weary and withdraw.

Skillfully establish all recollections,

Mindful of unwholesome dharmas.

Clearly contemplate the characteristics of dharmas,

And advance toward the unsurpassed.

CHAPTER TWO: CULTIVATION AND TRAINING

After the Buddha had spoken this verse, Mother Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! In the Dharma-gate of pure conduct, how should a beginning bodhisattva cultivate and train in order to attain bodhi?”

The Buddha said:

“A beginning bodhisattva has fifty subjects of training to cultivate in order to attain bodhi. What are these fifty?

“They are: training in deeply entering the Dharma-nature; in neither abandoning nor diminishing it; in neither falling away nor regressing; in the mind of relinquishment; in extensive learning; in dignified conduct; in defeating the armies of Mara; in light; in the Buddha’s auspicious marks; in the precepts and prohibitions; in samadhi; in prajna; in great prajna; in wholesome conduct; in great wholesome conduct; in the marks of form; in freedom from duplicity of speech; in the bases of spiritual power; in the superior bases of spiritual power; in the great bases of spiritual power; in the wondrous bases of spiritual power; in conduct founded upon spiritual power; in great mental conduct; in prescribed rules; in mastery; in the marks of the Buddha-mind;

in the marks of the perfectly fulfilled mind; in spiritual powers; in great spiritual powers; in truthfulness; in becoming a sovereign who governs by the true Dharma so that it may endure for a long time; in reaching the ultimate; in Buddha-fields; in the Buddha’s lifespan; in the bodhi tree; in lotus flowers; in the Dharma taught by the Buddha; in the great Dharma wheel; in turning the Dharma wheel; in spiritual friends; in leaving sentient beings behind; in perfectly formed hands; in garments made from the kalpa tree; in the lion throne; in reclining on the right side; in the flavor of the Buddha’s food; in dwelling places; and in the Tathagata’s water-mark.

“O Visakha! These are the fifty dharmas of training that a beginning bodhisattva must cultivate and study in order to enter deeply without abandoning, diminishing, falling away, or regressing. You should know this.”

The Blessed One then spoke this verse:

Perfecting every practice,

One seeks the Dharma of serenity.

Light illuminates the Buddha-fields

Out of compassion for sentient beings,

Delivering them from the perils of the three realms.

All dharmas are inexhaustible;

The Tathagata has fully comprehended them.

After the Blessed One had spoken this verse, Mother Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! How many kinds of light does the Tathagata possess, and how should a beginning bodhisattva cultivate them?”

The Buddha said:

“O Visakha! The Tathagata possesses six kinds of light. These six are:

1. Blue light.

2. Yellow light.

3. Red light.

4. White light.

5. Rose-colored light.

6. The color of radiant light.

“O Visakha! These are the Tathagata’s six kinds of light. How should a beginning bodhisattva cultivate in order to attain this light?

“O Visakha! In order to attain blue light, a bodhisattva should always make offerings of blue flowers, blue anointing incense, blue powdered incense, blue cloth, and blue jewels. When entering meditative concentration, the bodhisattva should constantly contemplate the color blue. Having done so, the bodhisattva should vow to possess blue light in a future life.”

How does a bodhisattva train in golden light? He constantly makes offerings of golden flowers, golden anointing incense, golden powdered incense, golden cloth, and golden jewels. When entering meditative concentration, he constantly contemplates the color gold. Having done so, he vows that in a future life he will possess golden light.

How does a bodhisattva train in red light? He constantly makes offerings of red flowers, red anointing incense, red powdered incense, red cloth, and red jewels. When entering meditative concentration, he always contemplates the color red. Having done so, he vows that in a future life he will possess red light.

How does a bodhisattva train in white light? He constantly makes offerings of white flowers, white anointing incense, white powdered incense, white cloth, and white jewels. When entering meditative concentration, he constantly contemplates the color white. Having done so, he vows that in a future life he will possess white light.

How does a bodhisattva train in pink light? He constantly makes offerings of pink flowers, pink anointing incense, pink powdered incense, pink cloth, and pink jewels. When entering meditative concentration, he always contemplates the color pink. Having done so, he vows that in a future life he will possess pink light.

How does a bodhisattva train in radiant light? He constantly makes offerings of radiant flowers, radiant anointing incense, radiant powdered incense, radiant cloth, and radiant jewels. When entering meditative concentration, he always contemplates light. Having done so, he vows that in a future life he will possess brilliant light.

Visakha! This is called a bodhisattva’s training in the six kinds of light of the Tathagata.

At that time, the Blessed One spoke these verses:

The Buddha’s lights are six:

Lights of blue and gold,

Of red, white, and pink;

The radiant mark shines brilliantly.

If those endowed with wisdom

Are always diligent in cultivation,

Those who delight in beautiful light

Should train in the vast practices.

Offering flowers, incense, and lamps,

Presenting them to the Unsurpassed One,

They train in these six practices,

And every vow will be fulfilled.

After the Buddha had spoken these verses, Mother Visakha rejoiced greatly and again asked the Buddha:

“Blessed One! How many marks of a great man are there, and how should a beginning bodhisattva train in them?”

The Buddha said:

“There are thirty-two marks of a great man. A bodhisattva trains in twenty practices which, when united with the marks of a great man, lead to two paths and no other vehicle.

“The two paths are as follows: If such a person remains a householder, he will become a wheel-turning sage king who rules the four continents, triumphs over all kingdoms, and possesses the seven treasures in full.

1. The precious golden wheel.

2. The precious white elephant.

3. The precious white horse.

4. The precious mani jewel.

5. The precious queen.

6. The precious treasurer.

7. The precious general.

“He will also have a thousand courageous and mighty sons capable of defeating enemy armies. To the farthest shores of the great ocean, he will prevail solely through the true Dharma, never through weapons.

“If such a person leaves the household life, he will attain Buddhahood, becoming the most honored and foremost among devas and humans, and will possess all thirty-two marks of a great man.

“What are those thirty-two marks? His body is the color of pure gold. A halo encircles him and shines to a distance of one fathom, resembling molten gold.

His body is tall and upright like that of Brahma. Behind his neck shines a light like the sun. On the crown of his head is an ushnisha.

His hair is deep blue. The Buddha’s body is full and well-proportioned like a nyagrodha tree. Between his eyebrows is a tuft of hair like fine tula cotton.

His upper and lower eyelashes meet. His eyes are deep blue. His tongue can cover his entire face.

His voice is like the voice of Brahma, possessing eight qualities, and resembles the song of the kalavinka bird. His mouth contains forty teeth. His teeth are white, even, and close-set.

His cheeks are like those of a lion. His skin is smooth and cannot be soiled by dust. From each pore grows a single soft, deep-blue hair, all curling to the right.

His chest is like that of a lion. Upon his chest is the svastika mark. Seven parts of his body are full and rounded.

His fingers and toes are joined by fine webbing. His fingers are long and slender. When his hands are closed, they fit together perfectly.

When standing, his hands extend below his knees. His male organ is concealed like that of a stallion. His heels are full and rounded, and on his soles are wheels with a thousand spokes.

These are the thirty-two bodily marks of a great man.

“Visakha! What are the twenty qualities cultivated to obtain the marks of a great man?

“In the distant past, when the Tathagata was still an ordinary person, I firmly accomplished wholesome dharmas that were not easy to uphold. I performed wholesome deeds with the body, wholesome deeds with speech, and wholesome deeds with the mind. I gave everything in generosity to sentient beings, carefully observed the precepts, always abided in purity, and made offerings to my parents, shramanas, brahmins, venerable elders of great virtue, and my relatives of the six degrees of kinship.

I fully practiced every wholesome dharma. I perfected my cultivation and accumulated immeasurable wholesome karma. After passing through birth and death innumerable times, until only one more life remained before Buddhahood, I enjoyed perfect freedom and ease and constantly experienced the pleasures of the heavenly realms, such as longevity, beauty, strength, sovereignty, fame, sights, sounds, scents, tastes, tangible objects, and mental objects.

After enjoying the pleasures of the heavenly realms, I was born among humans and obtained the marks of a great man. My feet rested evenly upon the ground. When I placed them upon the ground, the soles fitted the surface perfectly; when I raised them, the impressions of wheels remained behind.

The tops of my feet were full and rounded like the back of a tortoise. By virtue of these marks, if one remains a householder, one becomes a wheel-turning sage king; if one leaves the household life, one realizes unsurpassed bodhi, is forever freed from birth and death, and attains the everlasting bliss of nirvana. Neither enemies within or without, nor Brahma, Mara, shramanas, or brahmins can cause one harm.

Such a one is called a Buddha.”

At that time, the Blessed One restated this in verse:

Gentle and harmonious in all dharmas,

Always observing the fasting precepts,

Giving with an impartial mind,

Deeply contemplating impermanence,

Whatever karma he performs,

His mind upholds it steadfastly.

Through these karmic practices,

He is often born in heavenly realms.

Afterward, born among humankind,

He enjoys the blessings of the world.

The soles of his feet are level,

And rest evenly upon the earth;

The earth bears the imprint of wheels.

Whether householder or renunciant,

He possesses marks such as these.

Even Brahma and the king of Maras,

Shramanas and brahmins,

And every hostile enemy

Must all be subdued.

Leaving home to train in the path,

He forever severs the root of birth and death.

When all practices are perfected,

He realizes the Unsurpassed State.

“Furthermore, Visakha! What practice brings about the mark of the thousand-spoked wheels? In the distant past, when the Tathagata was still an ordinary person, I always assumed responsibility for sentient beings, dispelled their fears, and bestowed upon them the joy of fearlessness.

Whatever gifts I received from others, I gave to sentient beings, thereby accumulating vast and incalculable wholesome karma. After death, I was born in a heavenly realm and enjoyed wondrous bliss. Passing in this way through immeasurable and boundless lives, I was subsequently born as a human and obtained the marks of a great man: on the soles of my feet were wheels with a thousand spokes.

These wheel marks were full and perfectly round, resembling true golden wheels. Having obtained these marks, if one remains a householder, one becomes a wheel-turning sage king who rules the four continents, possesses the seven treasures in full, and is always surrounded by shramanas, brahmins, householders, ministers, elders, and the four divisions of the army. If one leaves the household life, one attains Buddhahood and is surrounded by a great assembly of bhikshus, bhikshunis, upasakas, upasikas, devas, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others, all of whom revere and honor him.”

At that time, the Blessed One restated this in verse:

Throughout immeasurable kalpas,

I brought happiness to sentient beings,

Freed them from fear and anxiety,

And protected them without ever resting.

Through the merit of this karma,

I was often born in heavenly realms.

When I reached my final birth,

A thousand-spoked wheel appeared beneath each foot,

Shining brilliantly like a golden wheel.

Through performing a thousand karmic practices,

I realized the Honored One among humans,

Surrounded by a great assembly,

Triumphant over all demonic foes.

If born into the kshatriya caste,

He becomes a wheel-turning king;

If he leaves home to train in the path,

He becomes the Unsurpassed Honored One.

Devas, humans, and asuras,

Mahoragas, and all the rest,

Four-footed creatures and nonhuman beings

All revere him and make offerings.

His renown spreads throughout the ten directions,

Making a field of merit for all beings.

Furthermore, Visakha, how should one practice in order to attain three marks of a great person? In the distant past, when the Tathagata was still an ordinary person, he did not kill living beings or beat them, nor did he ever keep implements for striking. He constantly gave rise to a sense of shame and moral dread and cultivated loving-kindness and compassion. The wholesome karma he accumulated was lofty and inconceivable. Having passed through birth and death for immeasurable kalpas, he reached the state of being one birth away from Buddhahood. When born as a human being, he attained three marks of a great person:

1. Full and well-rounded heels.

2. Long, slender fingers.

3. A body rounded and upright like that of Brahma. By virtue of these marks, he enjoys a long lifespan, manifests the sign of longevity, and preserves his life without fear of an untimely death. If he goes forth from the household life, he attains Buddhahood and enjoys a long lifespan. In all the world, no deva, human, sramana, or brahmin can impair the Tathagata’s lifespan.

At that time, the Blessed One restated this in verse:

Everyone fears death and fears rods and blades;

Taking oneself as an example, one should not strike others.

Therefore, abandon such acts and reflect well;

Through this wholesome conduct, one is born in the heavens,

Enjoying the immeasurable blissful rewards of heaven.

When later born as a human, one attains three marks:

Long hands and feet, and a full, rounded body;

Walking firmly upon the earth like a golden tortoise;

Fingers long and slender like bamboo shoots;

The body radiant like Mount Sumeru.

Through these three marks, one becomes honored by devas and humans,

Manifesting the Tathagata’s long lifespan.

Furthermore, Visakha, how should one practice in order to attain fullness in seven places? In the distant past, when the Tathagata was still an ordinary person, he was always a generous donor, giving various foods, sweet fruits, fragrant substances, and beverages. He diligently practiced generosity, accumulating this karma until it became lofty and inconceivable.

Having reached the state of being one birth away from Buddhahood, he constantly enjoyed the pleasures of the heavenly realms. Afterward, when born as a human being, he attained the mark of fullness in seven places: his lips, chin, hands, and feet were all full and well-rounded. By virtue of this mark, if he remains at home, he becomes a Wheel-Turning Sage King and possesses in abundance the finest foods in the world.

If he goes forth from the household life, he attains Buddhahood and receives the finest food and drink, endowed with the most exquisite flavors among devas and humans.

At that time, the Blessed One restated this in verse:

Supreme foods and drinks, fragrant and delectable—

The donor always practices generosity in this way.

Because this wholesome conduct is beyond measure,

He enjoys bliss like that of the Garden of Delight.

Receiving the karmic result, he is born among humans

And attains the great person’s mark of fullness in seven places.

His hands and feet are soft beyond compare;

Through this mark, he obtains the finest provisions.

Whether remaining at home or going forth, it is thus.

The Tathagata has forever ended the outflows of the three realms;

Therefore, he attained the state of the Unsurpassed Honored One.

Furthermore, Visakha, how should one practice in order to have soft hands and feet, with the mark of fine webbing joining them together? In the distant past, when the Tathagata was still an ordinary person, he always employed the four means of gathering beings to teach and transform them, namely: generosity, loving speech, beneficial conduct, and cooperation. Whatever anyone asked of him, he did not act contrary to that person’s wishes. He accumulated this karma until it became lofty, and upon reaching the state of being one birth away from Buddhahood, he constantly enjoyed the pleasures of the heavenly realms. Afterward, when born as a human being, he attained two marks of a great person:

1. Soft hands and feet.

2. Hands and feet with fine webbing joining them together. By virtue of these marks, if he remains at home, he becomes a Wheel-Turning Sage King and rules the four continents. If he goes forth from the household life, he becomes the Dharma King and teaches and transforms immeasurable beings, including bhiksus, bhiksunis, upasakas, upasikas, devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, humans, nonhumans, and so forth.

At that time, the Blessed One spoke this verse:

He practices generosity and loving speech,

Beneficial conduct and cooperation;

Always employing the four means of gathering,

He teaches and transforms without abandoning anyone.

By virtue of practicing this karma,

He is frequently born in the heavenly realms,

And afterward is born among humans,

Attaining two marks of a great person:

His hands and feet are all soft,

And fine webbing joins them together,

Marvelously delicate, subtle, and beautiful.

By virtue of these two marks,

If he remains at home, he becomes a Wheel-Turning King,

Teaching and transforming through the wholesome Dharma.

Everyone willingly follows him,

Upholding it without transgression,

Joyfully praising the Sage King,

Whose bestowal of kindness is beyond compare

And whose loving-kindness permeates the four directions.

If he abandons the five sensual pleasures

And goes forth, he attains Buddhahood.

He expounds the Dharma for sentient beings,

And all who hear it accept and uphold it.

Furthermore, Visakha, how should one practice in order to attain the Tathagata’s marks of straight, rounded ankles and bodily hair curling toward the right?

The Buddha said:

“Visakha, in the distant past, when the Tathagata was still an ordinary person, he always used the wholesome Dharma to teach and transform sentient beings. He constantly practiced the giving of Dharma and never spoke meaningless words. By virtue of this karma, his merit increased and grew until he reached the state of being one birth away from Buddhahood. Afterward, when born as a human being, he attained two marks of a great person:

1. His legs were raised and straight, with no protruding ankle bones visible.

2. His bodily hair curled toward the right. By virtue of these marks, if he remains at home, he becomes a Wheel-Turning Sage King, the most honored among humans. He joyfully delights in the five sensual pleasures, possesses the seven treasures, and has one thousand sons attending at his side. If he leaves home, enters the mountains, and trains in the Path, he attains Buddhahood, becoming the supremely honored one among devas and humans, without equal, revered and respected by all sentient beings.”

At that time, the Blessed One spoke this verse:

Always employing the wholesome Dharma

To benefit sentient beings,

Always employing excellent words

To teach and transform sentient beings,

Always employing wholesome strength

To protect sentient beings,

Bringing joy and happiness,

He constantly gives the Dharma

And is free from jealousy.

By virtue of this karma,

Accumulated beyond measure,

When born among humans,

He attains the marks of a great person:

First, legs rounded and straight,

With no protruding ankle bones;

Second, hair curling in spirals,

All turning toward the right.

If he remains at home,

He becomes a Wheel-Turning King,

A sovereign over the world.

If he goes forth,

He realizes Buddhahood,

The most honored one

Among devas and humans.

Furthermore, Visakha, how should one practice in order to attain the mark of calves like those of a deer? In the immeasurably distant past, when the Tathagata was still an ordinary person, he often instructed others in all manner of scriptures, deportment, crafts, medicines, and mantra arts. He taught them to uphold the precepts, giving them complete instruction.

He constantly reflected, “How can I enable everyone to understand the meaning perfectly and quickly master it, without becoming weary or discouraged?” By virtue of accumulating this vast karma until he reached the state of being one birth away from Buddhahood, he enjoyed the pleasures of the heavenly realms. Afterward, when born as a human being, he attained the mark of a great person: calves like those of a deer. If he remains at home, he becomes a Wheel-Turning Sage King, rules the four continents, and obtains at once whatever requisite offerings he thinks of.

If he goes forth, he attains Buddhahood, and whatever offerings he requires in the heavenly or human realms are likewise obtained at once.

At that time, the Blessed One spoke this verse:

He instructed others in all the scriptures,

Crafts and mantra arts,

And medicines for treating illness.

He constantly reflected to himself,

“How can I bring them quickly to accomplishment,

So that they may study without weariness

And in turn instruct others?”

By virtue of practicing this karma,

Accumulated beyond measure,

He reached the state of being one birth away from Buddhahood

And perfected the excellent mark of a great person:

Calves like those of a deer,

Slender, beautiful, and full;

Skin delicate and soft,

With hair standing upright and curling toward the right.

By virtue of this mark of a great person,

He is assured of becoming the Honored One among humans.

If he remains at home, he becomes a Wheel-Turning King,

And whatever he seeks is swiftly accomplished.

If he goes forth, he attains Buddhahood;

Whatever offerings he requires

Are fully provided as soon as he thinks of them.

Furthermore, Visakha! Through what manner of cultivation does one acquire the mark of smooth, lustrous skin to which dust and dirt do not adhere? In former times, when the Buddha was still an ordinary person, if any śramana, brahmin, kshatriya, or householder came to me and asked: “Venerable Sir! What practices are wholesome, and what practices are unwholesome? What should be approached, and what should be avoided? What deeds bring happiness, and what deeds cause one to undergo suffering?” At that time, I explained and distinguished these things for them:

This Dharma should be practiced; this Dharma should not be practiced.

This Dharma should be carried out; this Dharma should not be carried out.

This Dharma brings happiness; this Dharma does not bring happiness.

By accumulating these immeasurable deeds, until reaching the stage of being one birth away from Buddhahood, I enjoyed happiness in the heavenly realms. Afterward, when born as a human being, I acquired the mark of a great person: smooth, lustrous skin to which neither dust nor water adheres. It is like the lotus flower, which, though dwelling in water, is not defiled by water.

The bodily mark of the Tathagata is likewise. By virtue of this mark, if he remains at home, he becomes a Wheel-Turning Sage King, endowed with intelligence and wisdom. If, while in the world, he becomes a śramana, brahmin, kshatriya, or householder, none can equal him.

If he renounces the household life and trains in the Path, he will become a Buddha, possessing vast wisdom and supreme, keen wisdom surpassing all others. Even devas, heavenly beings, humans, Brahmas, maras, śramanas, and brahmins endowed with wisdom cannot equal him.

At that time, the Blessed One spoke these verses:

Throughout immeasurable lifetimes,

The Buddha practiced as an ordinary person.

Whenever anyone came to inquire,

He encouraged and taught them to attain swiftly.

He constantly lived the renunciant life,

Skillfully discerning meanings and principles.

By virtue of these deeds,

He was born in the heavenly realms,

Possessing exceedingly great wisdom.

When once he was born as a human,

He acquired smooth, lustrous skin.

By virtue of this excellent mark,

He perfected great wisdom.

If born into the kshatriya lineage,

While at home, he became a Wheel-Turning King.

If he did not remain at home,

He renounced the household life and attained Buddhahood,

Possessing the great wisdom of all modes,

Unequaled by anyone

In heaven or in the human realm.

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

– End of the First Fascicle -