Forest of Pearls From The Dharma Garden Volume IV

Chapter Twelve

Men and Women

(This chapter consists of two parts:) (1) Secular Men and (2) Secular Women. 1. Secular Men

(This is subdivided into three parts:) (1) Introduction, (2) Admonition for Secular People, and (3) Exhortation and Guidance.

1. Introduction

As for laypeople, there are two types, superior and inferior. One is noble and the other is humble, one is rich and the other is poor. People of wealth and high position are mostly self-indulgent. They are haughty, overbearing, and conceited, and they despise and humiliate others and maltreat their subordinates. Some people, taking advantage of authority and the influence of their native place, esteem themselves and maltreat others. Some people who are erudite and intelligent, relying on their natural abilities, maltreat others. Some people who are eloquent speak smooth words yet maltreat others. Some people who are proud of themselves are extremely arrogant, disrespectful to others, and maltreat them. Some people who are good-looking maltreat others on the basis of their appearance. Some people who ride well-fed and swift horses maltreat others who must rely on riding [in a cart]. Some people who have wealth and servants maltreat others on the basis of their [lack of] wealth. Cases like these are numerous; it is impossible to completely explain them all. Sentient beings are foolish and ignorant; they are greatly pitiable. They are unaware that the impermanence [of phenomena] is about to visit them. They recklessly give rise to haughtiness. In the future a retribution just like being boiled in hot water over a charcoal fire awaits them. The wardens of hell take spears in their hands, waiting a long time for the day [of their arrival] to come. [Yet the people] are not concerned about this matter, and they are openly very joyful. How different are they from hogs and sheep who do not know that they are about to be slaughtered? How different are they from flies that greedily feast on a corpse?

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Thinking of ancient and present times, wealthy and noble people are numerous. Birth and death come alternately. The noble and the humble are the same as dust. Wealth and high position are merely like abandoned graves that we see. Humble and destitute circumstances are already the same as dirt. If we all know that the noble and the humble are the same as ashes, then we must be humble ourselves and respect our seniors. Therefore, intimacy and remoteness have nothing definite. Being noble or humble is not permanent. Joy and sorrow change positions, and the rise and fall [of a public position] alternate with each other.

2. Admonition for Secular People

The Garland Sutra (Huayan jing; Avataṃsaka-sūtra, T. 278 and T. 279) says:

There are ten kinds of arrogant acts that we must avoid. First, if in the places of respectable fields of merit, such as upādhyāyas, ācāryas, parents, śramaṇas, and brahmans one does not venerate and worship them or make offerings to them, this is an arrogant act.

Second, there are various Dharma teachers who have attained the excellent and subtle Dharma, who know the path out of the transmigration of birth and death in the profound Dharma of the Mahayana, who have attained dhāraṇīs, who have attained the status of the learned, who possess the repository of wisdom, and who can skillfully expound the Dharma. If one fails to faithfully receive [their teachings], respect them, and make offerings to them, this is an arrogant act.

Third, at the time of listening to and receiving the Dharma, when one hears the profound Dharma he [or she] should arouse the mind to leave behind desires and to be immeasurably happy. If, however, one does not praise the Dharma teacher who causes people to be happy, this is an arrogant act. Fourth, if one gives rise to self-conceit, is proud of oneself, makes little of others, does not examine the reality of oneself, and does not regulate his own mind, this is an arrogant act.

Fifth, if one gives rise to the mind of comparing himself with others, whenever he sees a person of virtue and wisdom he does not praise that person for his goodness. Whenever he sees a person of no virtue, on the 32

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contrary, he speaks of the goodness of that person. When he hears [other people] praise someone else, his mind is filled with envy toward that person. This is an arrogant act. Sixth, suppose there is a Dharma teacher who knows that this is the Dharma, this is the Vinaya, this is reality, and this is the Buddha's word, yet if he says out of jealous hatred that it is not the Dharma, not the Vinaya, not reality, and not the Buddha's word. Since he intends to ruin other people's faith, this is an arrogant act.

Seventh, suppose someone sits on the raised seat to give exposition in person, and that person says, "I am a Dharma teacher. I should not carry out temple business. I need not respect other people and make offerings to them. Older and virtuous people who cultivate various pure practices all must respect and make offerings to me," then this is an arrogant act. Eighth, [suppose there is a Dharma teacher] who leaves far behind seeing others with scorn or evil eyes, and who always equally observes sentient beings with a peaceful countenance. His words are gentle and he has no ferocity or rudeness. He leaves behind vehement hatred. If however, one were to look for the faults of that Dharma teacher, this is an arrogant act. Ninth, someone is filled with self-conceit and does not go to the learned, respect them, and begin to listen to the Dharma. He puts obstacles in the path of his cultivation. Neither does he inquire what wholesomeness is, what unwholesomeness is, what actions should be taken, what actions should not be taken, what acts benefit all sentient beings during the long night of spiritual darkness (dīrgharātra), what conduct is not of benefit to sentient beings, what conduct causes one to enter from brightness to brightness, and what conduct causes one to enter from darkness to darkness. This kind of person drifts and sinks due to his own mind, and he or she cannot get a chance to see the right path out of the transmigration of birth and death. This is an arrogant act.

Finally, suppose that someone, giving rise to self-conceit, does not meet all buddhas and has difficulties in attaining the Dharma. He exhausts the wholesome faculty he had planted in his previous existences. He speaks what he should not, is stung by conscience, and further makes ridiculous arguments with others. If he abides in the Dharma in this way, he must enter wrong ways. Out of the power of his aspiration for enlightenment, 33

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however, he does not permanently give up the bodhisattva practices. Yet even though he does not give up the way of bodhisattva, he does not meet a buddha for innumerable kalpas, not to mention get a chance to listen to the Dharma. This is an arrogant act.

Furthermore, verses in the Chuyao jing (Udānavarga, T. 212) say: Sentient beings are bound by their haughtiness.

They are polluted by self-conceit.

They are deluded in their views.

They cannot escape from the limits of birth and death.32 Therefore, it is known that if ordinary people do evil, even if only to a small degree, this will later result in serious suffering; such people will receive endless retribution. It is just as when there is poison in the mind. People's thoughts differ from each other. Laypeople engage in ordinary life without ever concerning themselves about death. Nevertheless, life cannot be maintained [forever] and death visits us all, surely and suddenly. This sudden danger of [the end of] life can happen at any moment. A tragedy will soon occur; nothing is permanent. [Ordinary people] vainly cultivate their lands, adorn their houses, and are deeply attached to their spouses and children. The Faju [pi]yu jing (Dharmapadāvadāna-sūtra, T. 211) says: When the Buddha was staying in Śrāvastī, there was a brahman in the [capital] city. [This brahman] was nearly eighty years old and possessed great wealth. By nature it was difficult for him to be edified. He did not have knowledge of the right path and its virtue, nor did he have the contemplation of the impermanence [of phenomena]. He was [busy] constructing a good residence with a front hall, a rear hall, a balcony, a heated room, and small rooms around a main building on both the east and west sides, which were several tens of beams long. Only the sunshades in front of the rear hall had not yet been completed. At that time the brahman always managed [the project] himself; he directed and instructed all matters [pertaining to the construction].

The Buddha looked on this elder with his great insight [and thought to himself], "His [present] life will come to an end before the end of today. 34

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He must go to the next life. Yet he cannot be aware of this in person and just now hurriedly manages [all matters]. He has no merit in his spirit. He is quite pitiable."

Together with Ānanda, the Buddha arrived at the [brahman's] gate. [The Buddha] questioned the elder, "Are you not fatigued? You are now building this house. What are you planning?" The elder replied, "The front hall is to entertain my guests and the rear hall is my own residence. The small rooms in the two wings on the east and west will be arranged for my children, belongings, and servants. In the summer I will go up to the balcony and in the winter I will go into the heated room."

The Buddha told the elder, "I have heard about you, virtuous elder, for a long time. I wish to talk with you. I, the Buddha, have an important verse that is advantageous in the transmigration of life and death. I would like to give it to you as a present. I am not sure [if you will allow me to do so]. May I ask that you abandon your project for a moment, sit down, and talk with me?"

The elder replied, "Right now I am in a great hurry. I cannot sit down and talk. Please come back another day, and I will talk at length with you. You can then speak the important verse you mentioned." Thereupon the World-honored One said in verse: "I have children and wealth."

The ignorant is only restless.

Self is also not-self.

Why is one worried about children and wealth?33 "In summer I will precisely stay here. In winter I will precisely stay there." The ignorant often worries beforehand. He does not know the coming misfortune. He is ignorant and stupid.

He says he is intelligent.

He is ignorant yet he claims to be intelligent. This is called the extremely ignorant. 35

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The brahman said, "You have skillfully spoken this verse! But I am now really in a great hurry. Please come back later. Let's talk more about it." Then the World-honored One felt sorrow [for the brahman] and departed.

Later, the elder was himself handing over a rafter beam of the house when it fell on his head and split it open. He immediately died. His family members wept and wailed, astonishing the neighbors. This accident happened before the Buddha had traveled very far. [The Buddha came to] the outskirts of a village, where he met several dozen brahmans. They asked the Buddha where he had come from. The Buddha replied, "Recently I went to the house of the elder who passed away,34 and expounded the Dharma for his sake. He, however, did not believe in the Buddha's words. He did not know about impermanence. The elder has already suddenly left for the next life." [The Buddha] further completely explained the meaning of the previous verse for the sake of all the brahmans. They heard it, were happy, and then attained the way to practice it. Thereupon, the World-honored One spoke to them in verse:

The ignorant who approaches the wise is

Just like a ladle that scoops up something delicious. Although one is familiar with [the wise] for a long time, He still does not know the Dharma.

An enlightened one who approaches the wise is Just like a tongue that tastes something delicious. Although he receives training for only a brief moment, He promptly understands the essence of the [Buddhist] Way. When an ignorant person performs conduct, He brings disaster upon himself.

When he feels happy and does evil,

He brings serious misfortune upon himself. If he performs unwholesome conduct,

He takes a step backward, bears regret for it, And renders a tearful face.

Retribution derives from the habits accumulated in his past lives. 36

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At that time all the brahmans heard this verse repeatedly. They gave rise to sincere faith, more and more, and worshiped the Buddha. They rejoiced, upheld the teaching, and practiced it.

3. Exhortation and Guidance

I think that self-conceit is common in both the clergy and laypeople, neither the intelligent nor the ignorant are exempted from it, and both the noble and the humble possess it. If we just remove unimportance and discuss importance, [self-conceit] is serious in the secular world. There is also frivolous speech, self-praising, criticizing the virtuous, and ridiculing and slandering people of eminent virtue. All laypeople do these from morning till night. Even for a single day they have never been ashamed of their sins, expressed a feeling to seek the wonderful path, or examined themselves. Therefore, a non-Buddhist text says, "If one earnestly longs for the wholesome way, he may find shelter for life. If he earnestly longs to be a filial son and respectful to his elder brothers, he may bring glory to his parents." There are also wise people who greatly admire Śākyamuni's teaching, who abide by and practice it, who are virtuous and benevolent, who yield for others, who are upright and prudent, and who faithfully follow [the teaching]. These are all due to what one has planted in his previous existences. One's natural disposition is spontaneous. How different is this from the Way? There are also those who have renounced the world yet do not rely on the sacred teaching and violate the Buddhist precepts, śīla, and Vinaya, who do not study and remain ignorant, and who are no different from vulgar people. Nevertheless, although the clergy and laypeople differ from each other in appearance, [those among the clergy] who violate [the precepts] are few. There are light and darkness in the mind and there is the relative gravity of faults. Consequently, those who are renouncing the world keep this in mind before violating [their vows] and they enter the Buddhist Way. If good deeds [done in one's previous existence] have already influenced [one's present existence], the foundation of one's meritorious virtue is already very strong. Even if [such a person] has a minor vice, if he is even slightly ashamed of it [the vice] cannot overwhelmingly affect his condition. If he is even slightly ashamed of it, then he can recover cleanness. When I speak of secular people, they remain in the situation of no shame. They have no feeling of 37

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shame in their minds. They support their wives and raise children. Their halls and rooms are filled with the five desires for wealth, sex, food and drink, fame, and sleep. Strong-smelling foods, wine, and meat are obtained as they wish. Their feeling of attachment is deep and they cannot even temporarily give up anything. Evil conditions dwell together in them. How can they escape from this?

This is the point where the paths of light and darkness branch off from each other and the difference between the clergy and laypeople. Therefore it is known that light can destroy darkness, while darkness cannot destroy light. The light of a small lamp can already illuminate the interior of a room. Even if someone who has renounced the world violates [the precepts] with a minor fault, the previous light [he had given rise to] is already complete. It is surely possible that the light does not increase brightness yet the original light continually shines. Just as a the dish of [a lamp] exists and the lamp's wick stands, the field of merit is stable and karma is external. In addition, it is extremely difficult for someone who has renounced the world to do evil. It is just like trying to sail a ship on land. It is precisely easy for laypeople to give rise to evil, just like rowing a boat at sea. Moreover, someone who has renounced the world practices the Buddhist Way as easily as a boat can be rowed at sea. For laypeople, doing meritorious deeds is extremely difficult, just as sailing a ship on land. Even though the ship [they use] is the same, there is a difference in where they travel; Therefore the speed [and ease of the journey] is not the same.

There are relative difficulties in practicing and violating [the teaching], From this it is known that during the transmigration of birth and death [sentient beings] are easily defiled and wholesome things are difficult to accomplish. Seek self-liberation soon! Exert yourself to admire those who have renounced the secular world!

Furthermore, the Xianyu jing (T. 202) says:

Regarding the merit of renouncing the world, this blessing is very plentiful. If one sets male and female servants free, listens to the people, and renounces the world of his own accord to enter the Buddhist Way, the merit [of this] is immeasurable, beyond comparison. The merit of renouncing the world is higher than Mount Sumeru, deeper than a great ocean, 38

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and vaster than the sky. The reason for this is that because one renounces the world, he [or she] completely achieves the Buddhist Way. When the Buddha resided in this world there was an elder called Śrīvardhana in Rājagṛha. He was more than a hundred years old. Every member of his family, both adults and children, disliked him and slighted him [because he was senile]. They heard [the elder] said that the merit of renouncing the world is immeasurable. [The elder] soon went to the Buddha's place, seeking and wishing for the way to renounce the world, but the Buddha was absent. Then he went to Śāriputra's place, and Śāriputra saw that he was [too old] and could not be liberated. In this way five hundred great arhats all refused to liberate him. He came out of the monastery and stopping at the threshold of a gate, he bitterly wept aloud. The Worldhonored One later went to him and consoled and advised him in various ways. The Buddha promptly told Maudgalyāyana to allow the elder to renounce the world. Maudgalyāyana allowed [the elder] to renounce the world and gave him the precepts.

Again the elder was often verbally abused by the young bhikṣus. He wanted to throw himself into a river to drown and die. Maudgalyāyana saw this and with his supernatural power he [rescued the elder and] placed him on the bank of the river. [Maudgalyāyana] asked [the elder] and came to know the cause [of his suicide attempt]. Maudgalyāyana thought to himself, "This man is not afraid of the transmigration of birth and death. There is nothing by which he attains the Buddhist Way." Then he ordered [the elder], "With sincerity, grab onto a corner of my robe." They flew up into the sky and arrived on the shore of an ocean, where they saw the fresh corpse of a good-looking woman. They watched as a worm emerged from her mouth and returned through her nostril, and further as it came out from her eye and reentered through her ear. After Maudgalyāyana observed this, he threw away [the corpse]. His disciple (i.e., Śrīvardhana) asked him, "Who was this woman?" [Maudgalyāyana] replied, "This was a wife of a great caravan master, [Sārthavāha,] in Śrāvastī. She had well-proportioned features, which are rare in the world. The wife always held a mirror with a handle of three wooden pieces to cast light over her face. She looked at her own pleasing 39

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appearance, gave rise to haughtiness, and was deeply attached to herself. Her husband respected and loved her very much.

"He took her with him and they put out to sea together, but the conditions at sea were bad. Their ship wrecked and sank, and they died. [Her body] was cast ashore. Because the caravan master's wife had been attached to her own body, she was reborn in her former body after death and became the worm. After giving up her worm life, she will fall into the great hell where she will endure immeasurable suffering."

Again [Maudgalyāyana and Śrīvardhana)] walked a little further and saw a woman carrying a copper cauldron on her back. While supporting the cauldron, she poured water [into it], made a fire, and boiled [the water]. Then she took off her clothes and entered the cauldron. Her flesh was cooked and her bones were separated [from the flesh]. The water boiled over and the bones came out [of the cauldron]. A blast of wind blew. Soon thereafter she recovered a human body. She then took her own flesh and ate it. Śrīvardhana asked [Maudgalyāyana], "Who was this woman?" His teacher answered, "In Śrāvastī there was a upāsikā who respectfully believed in the Three Treasures. For one summer she invited a bhikṣu and made offerings to him. She stayed on the roadside and made a room in which she stayed. She personally prepared various kinds of delicious foods and sent a maidservant to deliver them [to the bhikṣu]. When the maidservant came to a place hidden from view, however, she selected good things and ate them in advance, and gave the remaining food to the bhikṣu. The lady became aware of this and asked the maid, "Have you eaten some of the food by stealth?"

The maidservant replied, "Not at all. After the bhikṣu ate, he gave me some of what remained, which I then ate. If [indeed] I first took some of the food, please cause me to eat my own flesh lifetime after lifetime." Because of this she first received the current retribution, and later she will fall into hell."

Next, they advanced a little more and saw a tree made of flesh. Numerous insects surrounded and picked at the body, leaving no space on it. [The tree] shouted, wept, and wailed. It sounded just like the voice from hell. The disciple asked his teacher, 'What is this tree?"

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Maudgalyāyana replied, "This was Lailizha,35 a bhikṣu who was in charge of administration [of the sangha]. Because of his free will he gave to laypeople [the sangha's] resources, belongings, flowers, fruits, drink, and food. Because of this cause he has received this current retribution. Later he will fall into hell. All the insects pecking at the tree are the same people who were given the goods at that time."

Next, they advanced again and saw a man, around whom were many various evil spirits with an animal heads and human bodies. Each [of these spirits] held a crossbow, a trident, and a poisoned arrow in their hands. The arrowheads were all burning with flames. They vied with each other in shooting [at the man]. His entire body was in flames. Śrīvardhana asked his teacher, "Who was this man?"

Maudgalyāyana replied, "In his former existence this man was a great hunter and killed many animals. Therefore, he receives this suffering. After finishing this existence, he will fall into the great hell." Next, they advanced again and saw a big mountain. At the base [of the mountain] knives and swords were arranged. They saw a person thrown down from the top [of the mountain and the knives and swords] pierced and destroyed his body. After being thrown down, he again ascended [the mountain and was thrown down again,] just as before, without ceasing. Śrīvardhana asked his teacher, "Again, who was this person?" His teacher again replied, "This was the king's great fighter of Rājagṛha. Because he was brave and fierce, he was placed in the vanguard [on a battlefield] and he injured and destroyed the lives of sentient beings. First he receives this suffering, and later he will fall into hell." Next, they again went on and saw a mountain of bones. The mountain was as high as seven hundred yojanas and could obstruct the sunlight and cause the sea to become dark and black. At that time, on a great ridge of this bone mountain, Maudgalyāyana came and went, walking around slowly. The disciple asked his teacher, "What was this bone mountain?" The teacher answered Śrīvardhana, "You wish to know this. These are precisely the bones of your former body."

After hearing this, Śrīvardhana became frightened and had gooseflesh. He perspired from fear and addressed the upādhyāya, "I have now heard 41

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about myself. In a brief moment before my heart breaks, I pray that you will now explain for me my karmic history from beginning to end." Maudgalyāyana told him, "There is no end to the transmigration of birth and death. When one creates good or evil karma, nothing decays and becomes rotten after his death, and he certainly receives retribution or reward according to his conduct.

"In the past there was a king here in Jambudvīpa, called Dharmavar dhana. He was fond of donating, observing the precepts, and listening to the Dharma. He had compassion toward sentient beings and did not harm the lives of living creatures. He ruled over the state by means of the true Dharma for fully twenty years. During that period of time in his leisure time he gambled with other people.

"There was once a man who had violated the law by committing murder. Vassals reported it to the king. The king at that time was engaged in gambling and he neglectfully answered, 'Punish him in accordance with the law of the land.' According to the law, which stipulated that one who commits homicide must be executed, they subsequently put [the offender] to death. After the king finished gambling, he asked all the vassals, 'Where is the criminal?' His vassals answered, 'We have put him to death.' When the king heard this he fainted in agony and fell to the ground. He was sprinkled with water and brought back to consciousness. "Weeping, the king said, 'The court ladies, female entertainers, elephants, horses, and the seven treasures will all remain here but I alone will enter hell. I have just now murdered a person. You should know that I am a caṇdāla king. I do not know where I should go lifetime after lifetime. I have now decided that I must not remain on the throne. I will give up the throne, enter a mountain, and abide by myself.' When he later died he was reborn in the ocean and became a makara fish measuring seven hundred yojanas long.

"Various kings and ministers, relying on their own influence, overpower the peasants through injustice. They kill limitlessly. After death, many of them fall into the state of makara fish, and numerous various insects pick at the huge fish's body. Since [the fish] feels itchy it scratches its body with a mountain and kills the insects. Polluting the sea, the blood spreads to a hundred li.36 The sleep of a [makara] fish lasts a hundred years. When 42

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[the makara fish] feels hungry and thirsty, it drinks water. Water flows into its mouth just as a large river drains itself into [the mouth]. "Accidentally at that time there were five hundred traveling merchants, who had put out to sea to collect treasures. They came across an openmouthed [makara] fish and their ship quickly went into the [fish's] mouth. Fearful, the merchants shouted and cried out loudly. Just as they were about to be swallowed by the fish they chanted in unison, 'We take refuge in the Buddha!' The fish heard the voices invoking the Buddha and closed its mouth. The flow of water stopped and the merchants survived. "The fish starved to death and was reborn in Rājagṛha, where it became you. After the fish died, demigods (asuras), yakṣas, and rākṣasas took [the fish] out of [the sea] and placed it on the shore. The flesh [of the fish] vanished but the bones remained and became this bone mountain. King Dharmavardhana is you. Because you had the man put to death, you fell into the sea and became a [makara] fish."

On hearing this, Śrīvardhana deeply dreaded the transmigration of birth and death. Observing his former self, he understood that everything is impermanent and attained the fruit of arhatship.

2. Secular Women

(This is subdivided into two parts:) (1) Introduction, and (2) The Wicked and Falsehood.

1. Introduction

Women in the secular world are excessively grievous and loathsomely unpleasant. The Buddha said that they are more wicked flatterers than men. Some women avail themselves of applying [rouge and face powder] to their faces and necks and make adjustments to decorate themselves with cosmetics. Some women, wearing gorgeous dresses, delude and tempt shallow men. Some haughtily trifle with men with eloquence, and obsequiously look askance at a man while singing and smiling. Some sigh while intoning a verse and gaze at their audience. Some expose their breasts while covering their faces with their hands and hiding their heads. Some walk slowly and sinuously, the form of their body playing with shadow. Some become suddenly sad or happy, closing or opening their eyes, to confuse and delude ignorant men 43

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and cause them to give rise to wild desire. In this way they are seductive and false. In the end it is difficult to explain everything [about them]. Ordinary men are bewitched by [women]; they are all deluded by [them]. [A woman] is just like a villain who has committed numerous, various kinds of fraud, and also just like a painted bottle full of excrement to deceive people, also like a net hung high to trap a flock of birds, also like a fine net into which many fish jump, also like a pit in the darkness into which a blind man falls, also like a fire that attracts a flying moth into its flames, and also like a fly that greedily enjoys a putrid corpse. When [women] come close, they disorder a country and ruin one's family. When you touch them, it is just like holding a venomous serpent. Their outward words are just like honey, but their intentions are just like poisoned wine. Sufferings from poverty of a family are all due to women. Leaving one's family for a distant place and ruining himself are also due to women. Domestic discord is also due to women. Alienation between a man and a woman is also due to women. Breaking up between brothers is also due to women. One's estrangement from members of his clan and loneliness are also due to women. Falling into the evil realms is also due to women. Not being reborn in heaven and the realm of human beings is also due to women. The obstruction to the path of wholesome acts is also due to women. Not entering the sacred fruit is also due to women. In this way, it is impossible to completely discuss demerits and troubles [due to women]. The sentient beings are very pitiful like this. They are continuously burned by the fire of lust, and unable to leave behind [these conditions]. They result in receiving sufferings from misfortune. Up to the present it has not discontinued. 2. The Wicked and Falsehood

Just as the Chuyao jing (T. 212) says:

Formerly in Śrāvastī there was a woman. Carrying a pitcher, with a child in her arms, she went to a well to draw water. There was a good-looking man there who sat on the right edge of the well.

(There is also a sutra that says, "[The woman] found that Ānanda, who was performing ascetic practices, was good-looking, and she hankered to propose marriage to him." This incident appears in another sutra.) [The Chuyao jing continues:]

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[The man] entertained himself by playing a stringed instrument. At the time, that woman had extremely strong desires and she indulged in attachment to the man. The man also had vigorous desires; he indulged in attachment to the woman. The woman's desires caused her to be completely confused. She tied a thick rope around her child's neck and hung the child in the well. Soon she returned and pulled [the child] out of the well, but the child was dead. [The woman] was distressed and heartbroken. She cried bitterly and loudly, weeping copiously. (She departed from [the right path], and so on.)

Furthermore [a sutra says]:37

The Buddha was staying in the kingdom of Kauśāmbī. The king was called Udayana. In the kingdom of Kuru there was a brahman called Māgandiya. His daughter was born, and she was decent and beautiful in appearance with few matches in the world. The father saw that his daughter's [beautiful] face was very rare in the state. So she was called Anupamā (Matchless). All the kings, officials, and men from influential families of the neighboring states wanted to take her in marriage. The father replied, "If there is a gentleman who is as good-looking as my daughter, I will comply with his request."

The Buddha was temporarily residing in that country at that time. The brahman saw that the Buddha had the thirty-two marks and the eighty minor marks of physical excellence, his physical form was of purplishgold color, he was magnificent and dignified, and his brilliant appearance and deportment were supreme. [The brahman] was happy in his heart and said, "My daughter has a match, who is exactly this man!" He came home and told his wife, "I found a husband for Anupamā." He urged her to adorn their daughter to go [to see the Buddha]. The husband and wife both dressed her up. When their daughter walked, beautiful light emanated from her. Her necklace of pearls and precious stones magnificently brightened the kingdom. The husband and his wife together went to the Buddha, taking [their daughter with them].

The wife, on the way, saw the Buddha's traces, the marks of his physical excellence, and the color of his luster, which are unearthly. When she realized that these were [the characteristics] of the World-honored One, she 45

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A Forest of Pearls from the Dharma Garden, Volume IV told her husband, "The well-regulated patterns of this man's footprints are really not what we hear about in the world. This man must be extraordinary. He must be spontaneously clean and pure and have no sexual desire. He will not take our [daughter in marriage]. There is nothing with which he will disgrace himself." The husband asked her, "How do you know this is so?' The wife thereupon explained in verse: A licentious man walks dragging his feet.

An enraged man takes steps with curled toes.

An ignorant man treads upon the earth.

This footprint is of the World-honored One.

The brahman [Māgandiya] said, "This is not something you, a woman, could know. If you are unhappy, return home by yourself." He then took his daughter by himself to the Buddha's place. Bowing his head to the Buddha's feet, he addressed [him], "O Great Benevolent One! You diligently teach us. I have nothing to offer you. I have only this demoralizing daughter. I wish to give her to you as your wife." The Buddha asked him, "Do you think your daughter is good?" [The brahman] answered, "From the moment of her birth we saw that she has a really fine appearance. There is no match [for her] in the world. Many kings and members of influential families of various countries have proposed marriage to her, but I did not comply with their requests. I caught a glimpse of you. O Great Benevolent One! You are of golden color, and you are dignified. You are not what we see in the world. Since I wish to offer what I have to you, I only brave to personally take refuge in you." The Buddha asked, "What, do you think, are this woman's good points?"

The brahman answered, "Observing all over, from her head to her feet nothing is not good."

The Buddha said, "You are deluded by your physical eyes. As I see her now, there is not even a single good point from her head to her feet. You see that she has hair on her head. The hair is just fur. The tails of elephants and horses are like this, too. Under the hair there is the human skull, which is bone. The skull of a butchered pig is entirely that, too. In the head there is a brain. A brain is just like mud. It smells bad and causes 46

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people's noses to twitch. Even if it were to drop and stick to the ground, no one would step on it. The eyes are ponds. Gouge them out and purify the bodily fluids. In the nose is nasal mucus, and in the mouth is just saliva. The belly contains the liver and the lungs. All these smell offensive. The intestines, the stomach, and the bladder are merely full of excrement and urine. It is difficult to talk about how they decay with a bad odor. The belly is a leather bag in which there are various impurities. In the four limbs, the hands and feet, bones support each other. The muscles are tangled and the skin shrinks. They only depend on the breath in order to move. For instance, the body can be compared to a wooden doll. A machine made it. After it is finished, if that body is taken to pieces the parts separate from each other, and the hands and feet are totally in disorder. A human being is also like this. What good points are there? You, however, said that there are few matches [for your daughter in the world]. "Formerly when I stayed under the aśvattha tree,38 the king of devils of the sixth heaven [of the realm of desire] adorned his three daughters, whose faces were beautifully decorated. There was no match in heaven. [His intention] was not merely for these girls. He intended to destroy my aspiration for enlightenment. I then explained for them what is filthy and disgusting in the body. Accordingly, [the daughters] transformed into old women. Their [original fine] appearances were decayed and not restored. They departed, ashamed of themselves.

"What disturbance does this excrement bag want to make now? Quickly return home, taking your daughter with you! I will not take her in marriage." The brahman [Māgandiya] heard what the Buddha said. He suddenly felt ashamed [of his conduct] and had no words [in reply].39 Again, [the brahman] addressed the Buddha, "If Benevolent One, you do not take [my daughter] in marriage, may I marry her to King Udayana?" The Buddha did not answer. The brahman sent his daughter to King Udayana and gave her [in marriage to the king]. The king, on receiving the girl, was greatly happy. He appointed her father Grand Mentor, built a palace for her, and gave a thousand musicians to attend her. King [Udayana]'s queen had studied under the Buddha and attained the path of the srota-āpatti-phala. The [brahman's] daughter slandered 47

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[the queen] to the king. The king was misled by her words, and shot the queen with a hundred arrows. The queen saw the arrows but she was not afraid of them. She was not enraged at all. Her thoughts and her sole intention were of recalling the Buddha's benevolent mind. As she kneeled upright, facing the king, all the arrows went around her three times and returned to in front of the king. All hundred arrows did this. King [Udayana] then realized [his fault]. He felt disappointed and frightened. He immediately rode a golden vehicle led by a white elephant and rushed to the Buddha's place. He got off the vehicle before arriving at [the Buddha's place] and kept his attendants away. He folded his hands in greeting, proceeded forward, and bowed to the Buddha's feet. Kneeling upright, [the king] confessed and said, "I have a grave fault. I feel ashamed of myself in the presence of the Three Revered Ones. The reason is that this licentious witch gave rise to wickedness following her desires.40 I held atrocious malice toward the Buddha and his disciples and shot one of the Buddha's disciples with a hundred arrows. Then [miraculous] things happened to her. I saw this and I was frightened. I think that you, the Buddha, the Most August, have immeasurable compassion. The power of your disciple laywoman's compassion is like this; how much greater is the highest, right, and true power of the Buddha? I now confess my sin and take refuge in the Three Revered Ones. I only pray that you, Buddha, will forgive me for my fault with your great benevolence."

The Buddha sighed in wonderment and said, "Good! The king realized the evil and is repentant. This is the action of an intelligent man. I accept the king's good intentions."

The king bowed his head to the ground. In this way he [bowed] thrice to the Buddha, who received the worship. The king again touched his head to the ground. He withdrew, took a seat, and said, "The energy with which I am naturally endowed is fierce and stupid. I am irritable, perverse, and selfish. I have no forbearance. I have not removed the three poisons. Evil conduct is pleasing [to me]. Women are wicked and harmful. I did not know their evils. I think for myself that I will definitely go to hell after death. I pray that the Buddha will have compassion on me and extensively explain the evil aspects of women, the evil spirits. Few of those who have fallen into their nets can pull themselves out. If I hear of the disasters 48

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[they bring upon me], I will certainly take them as warnings. My people, the noble and the menial, will be able to correct their moral conduct." The Buddha said, "Do you take this matter to be your question? I will, however, explain other meanings."

King [Udayana] replied, "If I receive other meanings some other day, it is not too late. Women's intentions to delude men bring great disasters and misfortune. If I do not hear about the disasters they cause, how can I keep away from them? I pray that the Buddha will fully explain for me calamities of hell as well as the filth of women."

The Buddha said, "Just listen ! Men possess the vice of stupidity. Let's step back and see women's bewitchment!"

The king said, "Good! I wish to receive your brilliant teaching." The Buddha said, "Men have the four kinds of evils, the vitals. You should know that in the world there are licentious men who continually think about seeing women and hearing their seductive voices. They keep away from or give up the true Dharma. They doubt truth and believe depraved thoughts. They wish to be trapped in a net [of desire] and be submerged in darkness. They want to be used by women just as slaves revere their masters. They covet and enjoy women's charms and do not consider that the impure fluids from the orifices of the body are stinking and filthy. In a chaotic state, they are in the midst of desire. Just like hogs kept in a dirty place, they are not aware of the bad odor and happily think that they are content with it. They do not consider that later they must fall into Avīci Hell where they will suffer from pain limitlessly. They concentrate their attention on lewdness, lap up [women's] nasal mucus and saliva, amuse themselves with women's pus and blood, treasuring them as much as gems and enjoying them as much as honey. Therefore they are called men who are slaves to desire. This is the first evil aspect of men. "Furthermore, regarding the matter of parents raising a son, the mother becomes pregnant and gives birth to him and the child attains manhood. It is difficult to talk about the hardships [endured by] the parents, who work diligently [to raise him]. When the son grows up to be a man, he might not remain living in the home, he might exhaust the [family's resources], or he might have [a physical disability such as] walking on his knees or with his elbows touching the ground. Depending on a matchmaker, 49

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[the parents], out of their love for him, arrange for him to have a wife. Even if he lives in another city [his parents] try to look out for him regardless of the distance; they are unconcerned about suffering from hardship. [The son,] however, gives his mind to lewdness, deserts his parents, and forgets they are getting old. Soon he makes a girl to be his wife and values her as highly as treasure. Wishing to indulge in private amusements with each other he turns malicious eyes upon his parents. He believes the wicked words [of his wife] and comes into conflict [with his parents]. He does not think about from whom he was born. He neglects his parents' immeasurable favor [to him]. This is the second evil aspect of men. "Moreover, people conduct themselves in life with diligence and hard work, and they obtain money and stores of grain. They originally possess sincere faith and the intention to respect the [Buddhist] Way. They respectfully support the mental [cultivation of] the śramaṇas and brahmans. They realize that the [phenomenal] world is impermanent and that making donations is meritorious. After they take a wife, their feelings are deluded by licentious desire. They hinder themselves with ignorance and go against truth and toward wrong. This is entirely due to women's plot. Even if they have the intention to donate [money], they really just want to say, "I would rather [buy things with the money] for women to adorn themselves." They abandon clean and pure conduct. They are controlled [by women] and become mean men. They do not know the important admonitions stated in the Buddhist scriptures, and to what fortune and misfortune are attributable. If licentiousness causes them to throw themselves into a net [of desire], they will surely fall into the evil realms and in the end will not correct themselves. This is the third evil aspect of men. "In addition, if one is fortunate to be someone's son, he may not think of his parents' favor in raising him. Even if he makes a good living and amasses a fortune, he may not support his parents. Instead he may seek the path to sensuality from east to west. He may think of keeping treasures and inviting men and women, or he may kill the six kinds of domestic animals to offer to the spirits of popular religions. He may drink wine, sing and dance in gatherings of men and women. He may cheerfully enjoy such pleasures all day long more and more often. He may outwardly ask and pray for happiness but inwardly welcome licentiousness. After being 50

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intoxicated, [the people in gatherings] may seek each other out as an expedient [to excuse themselves for their wrong conduct]. Furthermore, they may engage in satisfying their licentious feelings. When they consummate sexual union their joy is beyond comparison. They indulge in sensuality, which binds them. There is nothing they recognize. At that moment, there is only pleasure. They do not realize the stink and filth of impure bodily fluids, or the suffering and pain in hell [they may experience later]. First, such men are laughable. Second, they are pitiful. For instance, they are just like crazy wild men who do not know their own faults. This is the fourth evil aspect of men. Men have these four evils, by which they fall into the three evil realms. You must discern this deeply and then you will avoid suffering. Furthermore, you will hear of women's evils." The Buddha explained in verse:

[Women] are considered to be moved by desire. They are unscrupulous and unable to be peaceful. They are accustomed to illicitness.

How could they be considered to be wise? Out of desire they do the deeds of animals, And out of desire they destroy themselves at the same time. They are like maggots that create bad odors. They do not know that they are in severe difficulties. Just like maggots in a dirty place,

They do not know the difference between east and west. They are bound by licentious desire.

Probably [women] are a kind of insect. Because of licentiousness they cannot see the path. They plant the roots of sin day and night. Presently the relationship between sovereign and subject is in disorder. The upper and lower classes are indistinct and mixed up together. The laws of the land are confused.

State affairs are uncertain and troubled. Farmers give up their normal occupations. Merchants unite for the sake of valuables. The present world is a prison to a greater degree. 51

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A Forest of Pearls from the Dharma Garden, Volume IV After death [sinners] enter Mount Tai, Where they must suffer from a hundred kinds of poisons. The pain is unspeakable.

Molten copper is poured into their mouths. The mountain vehicle runs over their bodies.41 These kinds [of torments] are counted in the hundreds. It is difficult to explain them all one by one.42 They always remain in the three evil realms, Into which they transmigrate, just as if on a wheel. Even if the Buddha exists in the world at that time, They cannot hear [his teaching].

Women do evil to the extreme.

It is hard to give them [the teaching of] causes and conditions. Once they bind a man with kindness and affection, They take him through the gate of sin. What good points do women have?

They just have various impurities.

Why do they not attentively believe what is right? Yet for these [women], [men] go crazy and wild. Inside they stink and are filthy.

Outwardly they look neatly and properly dressed. In addition, in their mouths is a poisonous insect. They are as dangerous as a snake or dragon. For instance [women] are just like a lance wrapped in brocade, Or the sharp point of a knife draped in silk crepe. The ignorant sees the appearance [of women]. He finds pleasure in them, inviting disaster.43 The wise is aware of [this] and leave off from them.44 The shallow men cause casualties.

Carnal desire is like this, too.

[Men] take knives in their hands and destroy themselves. They see the new and then become tired of it. Therefore their enjoyments are also impermanent. [Women's] speech is like cutting with a sword or ax. 52

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Their smiles are like being pricked by a thorn.45 They harbor smelly and filthy poison inside the mind, And decorate the outside beautifully and fragrantly. The ignorant sees them joyfully.

He does not think of suffering from disaster he will receive later. For instance, [a woman] is just like a poisonous drug That is mixed with nectar.

The shallow men covet the taste.

Those who have drunk it all fall flat on the floor. [Men] are also like firewood that catches fire, Or grass and trees covered by heavy frost. Wherever [women] face, everything is demolished. This is the most inauspicious.

Women's poison is worse than this. No one can see their whole shape.

The surface is seen, yet the hidden side is not. Therefore, if one has carnal desire, His demeanor is very easily seen.

The shallow men do not cut off this feeling.46 Cut off desires in order to seek the [Buddhist] Way! You may diverge even a little from the Way. People are, [however,] originally clean and pure. They are just like fish that live in an abyss. Nets are pitched on all sides,

And the fish that are caught cannot return. The net of desire is more strenuous than this. Uniting with [the net] is more than just being strong. The wise men are able to realize this by themselves, And can escape from that condition. [The ignorant men] are just like a hungry ape That sees ripe sweet fruit,

And throws itself into the thorny shrubs, taking a risk. Such men are numerous and fall into [evil realms]. [The ignorant men] are also like a fish that swallows a hook, 445c

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A Forest of Pearls from the Dharma Garden, Volume IV Or a moth that flies into a lamp,

Devotedly throwing itself into fire, seeking danger, Without thinking it will later suffer from disaster. The Buddha spoke in this way. King Udayana was greatly delighted. He promptly bowed his head to the ground and addressed the Buddha, "Since the time I was born I truly did not hear about these evil aspects of women, and men, following them, go against [the right path] and fall into evil. I just did not know about it. Therefore, I did not control my mind and intentions. From now on I will repent all through my life, take refuge in the Three Revered Ones, and will not venture to violate it again." He bowed to the Buddha, was joyful, and withdrew.

A book says:

Zhongni (i.e., Confucius) said, "Women and mean men are difficult to manage. If you become acquainted with them, they become haughty. If you stay away from them, they become discontented."47 Therefore a sutra says:

Women who bewitch men with seductive charms have eighty-four aspects. There are eight serious aspects, which intelligent men hate. First is jealousy. Second is reckless anger. Third is using abusive language. Fourth is cursing. Fifth is suppressing others. Sixth is stinginess and greed. Seventh is loving to adorn themselves. Last is using poisons. These are the eight serious aspects [of women].48

Because of these [aspects] women have many and various seductive charms. I pray that you will reject their flattering evils in order to seek the true Dharma. Attain renunciation of the world soon to benefit yourself as well as others!

Furthermore, the [Da] zhidu lun says:

As for women's characteristics, if [a woman] respects [her husband], she causes his spirits to be high. If she abandons the wish to treat [her husband] respectfully, she causes him to feel afraid of her. In this way, women usually bring defilement, anxiety, and fear to people. How can we be close to them or become intimate with them?

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As it is said, a king had a daughter whose name was Kumuda. There was a fisherman called Shuboqie.49 While following a path he saw the princess on a top floor of a tall building in the distance. Seeing her face in the window, he imagined [meeting] her and developed attachment to her. He did not forget her even for a moment. As time passed he could not eat and drink. His mother asked him the reason. He replied to her with emotion, "I saw the princess and I cannot forget her." The mother reasoned with him, "You are a poor commoner while the princess is noble. You cannot win her [love]." The son said, "I think of her with happiness and I cannot forget her even for a moment. If it does not go as I wish, I will not be able to go on living."

The mother went to the palace for her son's sake. She had frequently sent rich foods, such as fish and fowl, to present to the princess without receiving any money. The princess felt strange and asked [the mother], "What do you seek?" The mother replied to the princess, "Please ask all the servants to leave the room. I must tell you my feelings. I have an only son, who respects and loves you, Princess. He has become depressed because of his affection for you and is ill. Now his life will not last much longer. Please take compassion on him and save his life." The princess told her, "You must leave now! On the fifteenth day of the month, [have your son] stand behind a god image in a certain shrine." The mother returned and said to her son, "What you wish is already accomplished." She told him [the princess' words] as described above. The son bathed, put on new clothes, and went to stand behind the god image. When the time came, the princess addressed her father, the king, "There is something inauspicious [around me]. I must go to a shrine in order to seek auspiciousness and happiness." The king said, "Very good!" Five hundred vehicles were accordingly adorned. The princess went out and soon arrived at the shrine. She ordered all her attendants to stay at the gate and entered the shrine alone. The heavenly god [of the shrine] thought [about the son who was hiding there], "This should be not so. The king is my donor. I cannot let this mean man defame and disgrace the princess." [The god] immediately detested the man and put him to sleep and let him not wake up. The princess, having entered [the shrine], saw him sleeping deeply. She pushed him but he did not wake up. Then 446a

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she left him a necklace of precious stones as valuable as a hundred thousand taels of gold and departed. Later the man woke up and saw the necklace. He asked people [about the princess]. Then knew that the princess had come. The vow of his affection was not fulfilled. He felt sad and regretful, remorseful and angry. The fire of sensuality broke out within him and he burned up and died. From this testimony it is known that a woman's mind does not choose what is noble and what is humble but only engages in desire. Furthermore, the Sapoduo lun (i.e., Sapoduo pini piposha, T. 1440) says: [A monk] would rather be inside the mouth of a venomous serpent's [than that of a woman], because of his status. Do not consort with women. A serpent has three ways to harm people: When it is seen, it causes harm to people. When it is touched, it harms people. When it bites, it harms people. Women have also three kinds of ways to cause harm. If [a monk] sees a woman and produces the thought of [carnal] desire, he destroys the people's wholesome Dharma. If he touches a woman, he is guilty of the offense of probation (saṃgha-avaśeṣa) and destroys the people's wholesome Dharma. If he has sexual intercourse with [a woman], he is guilty of a grave offense (pārājika) and destroys the people's wholesome Dharma. First, if he is harmed by a venomous serpent, only his body is harmed. If he is harmed by a woman, numberless bodies are harmed. Second, if he is harmed by a venomous serpent, he attains a body of neither good nor evil (avyākṛta), which has no reward or retribution from the injury. If he is harmed by a woman the body of the wholesome Dharma is harmed. Third, if he is harmed by a venomous serpent, the body of the five kinds of consciousnesses is harmed. If he is harmed by a woman, the body of the six kinds of consciousnesses is harmed. Fourth, if he is harmed by a venomous serpent, he can still join the community [to expound the precepts]. If he is harmed by a woman, he cannot act with other monks. Fifth, if he is harmed by a venomous serpent, he will be able to be reborn in heaven and to meet wise ones and sages in the realm of human beings. If he is harmed by a woman, he will enter the three evil realms. Sixth, if he is harmed by a venomous serpent, he is able to attain the śramaṇa's four fruits of sainthood because of it. If he is harmed by a woman, he cannot 56

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benefit from the eightfold holy path. Seventh, if he is harmed by a venomous serpent, people kindly think of him, and relieve and nurse him. If he is harmed by a woman, the people altogether reject him and have no joy in their minds. Because of these causes and conditions, [a monk] would rather be inside of a venomous serpent's mouth [than that of a woman], because of his status. After all, he should not touch a woman at all for these [reasons].

Moreover, the Zengyi ahan jing (T. 125) says:

[The Buddha said,] "Women have five kinds of powers with which they are disrespectful to their husbands. What are the five kinds? First is the power of female charms. Second is the power of their kinsmen. Third is the power of their farmlands. Fourth is the power of their sons. Fifth is the power of self-protection. This means that women have these five kinds of powers, with which they are accordingly disrespectful to their husbands. If a husband has a power, he will completely conquer his women. It is what is called the power of wealth and high position. The harmful [devil king] Māra-pāpīyān has five kinds of powers, too. They are what are called form, sound, smell, taste, and touch (i.e., the five senses and their objects). If ignorant people become attached to these five elements they cannot attain liberation. If a disciple of the Sage attains a single power, which is called the power of not being indolent, he will not be restrained [by the five senses]. Then he will be able to discern the law of birth, aging, sickness, and death, and defeat the devil [Māra]'s five powers. He will not fall into the realm of devils and will reach the place of wuwei (nirvana)."

At that time, the World-honored One accordingly spoke these verses: The precepts are a path of nectar.

Being indolent is a path of death.

If you are not greedy, you will not die.

Losing the [Buddhist] Way is to lose yourself.

At that time, the World-honored One told all the bhikṣus, "Women have five thoughts of desire. What are these five [thoughts]? First is to be born in an influential and noble family. Second is to marry into a wealthy 57

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and noble family. Third is to cause her husband to follow her words and do what she says. Fourth is to have many sons. Fifth is to be able to do everything according to her own [decisions] at home. This means that [women] have these five matters as their thoughts of desire." Further, the Daweide tuoluoni jing (T. 1341) says:

The Buddha told Ānanda, "For instance, just as when in a great sandy place a drop of water moistens the sand, [the water] will penetrate it. If a woman receives the good fortune of desire with a thousand men, she cannot be made content. This woman has three things with which she does not know to be content. First, she adorns herself. Second, she receives the pleasures of desire from a nearby man. Third, she loves [to receive] flattering compliments.

"Ānanda, this woman has five holes for worms, while men do not have these. Her five [holes for] worms exit within her vagina. One hole has eight thousand worms. [The worm] has two heads, each of which has a mouth. [The mouths] are all like a pointed needles. Those worms continuously trouble her and eat in her. They cause her to make actions and to repeat them. Therefore she is caused to act. Therefore, they are called annoyance. Licentious women thus do not work together with the Dharma. Through karmic retribution they give rise to the actions of desire and become greedily attached to men without knowing contentment. When these women see a man they immediately say fine things, look up to him, and gaze at him closely for a long time. After gazing at him they look at him again, look up to him respectfully, and observe him while thinking of a love affair in their minds. On their face an evil look is seen. They wish to take on other looks. They bite their lower lips with the teeth. Their faces turn bluish-purple. Because of their desires sweat beads on their foreheads. When they sit idly they do not want to stand up [again]. When they stand up they do not want to sit down again. Just as tree branches extend down to the ground, [women] playfully wave both of their hands. Some walk three steps and when they take the fourth step they look up to the left and right. At the door, some frown, moan, or heave a sigh. They wiggle, lift their garments with the left hand, and pat their thighs with the right hand. In addition, they rub their teeth with their fingernails, or they 58

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pick their teeth with grass or a twig from a tree. They scratch lightly the back of their heads with the hand. They expose their calves and make other men whistle. They walk calmly but when they stumble and fall, they anxiously look in all directions. From such characteristics you must know women only want to initiate a love affair. Detest and leave [off women]! Reject and abandon them! Do not cause yourself to transmigrate and to be born in the great darkness." Moreover, the Zhengfanian [chu] jing (T. 721) says: A heavenly bird spoke for the sake of all the heavenly gods in verse: Women are not eternal friends.

They are just like lamp flames that do not stay still. They really frequently have ill-will. They are just like patterns on talc. They are intimate only with wealthy men.50 If [a man] has no property, they dislike him. If [a man] has property, women come close to him. He who has no property is rejected by women. Giving goods and offerings, [men] make various merit.51 [Women's] minds are just like a flame, Which [men] cannot grasp in their hands. Men comply with [women] in this way, Just as what [women] wish for in their minds. [Men] are like this,

But women always delude men.

Just like a snake covered with flowers, Or a fire covered with dust.

Form covers the mind in this way.52 Women are also like this.

Just as one sees a poisonous tree Which delights his eyes, but [the tree] is unwholesome. Women are like poisonous flowers. The wise should reject them and part from them. The Ahan koujie shier yinyuan jing (T. 1508) further says: 447a

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A Forest of Pearls from the Dharma Garden, Volume IV There was an arhat who discerned with the divine eye and saw that numerous women fell into hell. Then he asked the Buddha, "What are the reasons for this?"

The Buddha said, "It is because of four causes and conditions. First, it is because [women] have numerous desires and are greedy for valuables, treasures, and clothes. Second, it is because they feel jealous of each other. Third, it is because they prattle. Fourth, it is because they frequently have unrestrained manners and licentious intentions. Because of these causes and conditions, [women] who fall into hell are numerous." Verses say:

The five desires trouble the root of the spirit. The six thieves confuse the state of our mind and body.53 Illusory flames float in the air, chasing our feelings. The net of attachment is woven following our mind. Even though the season has changed from autumn to winter, Murderous schemes have not come to the end. I look at a dove, but I have nothing to debate at all. An ape hangs on and rests here.54

[End of] Fascicle Twenty-one of

A Forest of Pearls from the Dharma Garden 60