Buddha Speaks the Sutra on Transforming Female Form (佛說轉女身經)

Sutra on Transforming the Female Body, Spoken by the Buddha

Translated by the Tripitaka Master Dharmamitra of Jibin during the Song Dynasty

This is what I heard:

Once, the Buddha was staying on Mount Vulture Peak in Rajagrha, together with a thousand great monks and eight thousand bodhisattvas—all well-known and respected. Some had come from other Buddha realms to attend the assembly, along with various beings: devas, nagas, yakshas, gandharvas, asuras, kinnaras, mahoragas, and hundreds of thousands of their followers. At that time, the World-Honored One was surrounded by his fourfold assembly and was teaching the Dharma. His teaching was good in the beginning, good in the middle, and good in the end, with skillful words and profound meaning. It fully revealed the path to a pure and holy life.

At that time, a Brahmin named Sudatta was in the assembly, accompanied by his wife, Jingri, who was pregnant with a daughter. Though still in the womb, the baby girl was already fully formed, free from any impurity, and was listening to the Buddha’s teachings with her palms joined and a focused mind, as if she wished to ask a question.

Then the Venerable Aniruddha, who possessed the pure and unobstructed divine eye that surpasses ordinary human vision, saw that Jingri’s unborn daughter was fully formed, free from impurity, and was listening to the Dharma with her palms joined and a focused mind, as if she wished to ask a question. Seeing this, he said to the Buddha, “World-Honored One, this unborn daughter of Jingri is fully formed, free from any impurity. She is listening to the Dharma with her palms joined and a focused mind, as if she wishes to ask a question.”

The Buddha said, "Aniruddha, I clearly saw this woman in her womb but did not speak of it. Why? If there are beings who do not believe in the Tathagata's truthful words, such people will endure great suffering for a long time."

At that time, the World-Honored One radiated a great light, illuminating the entire trichiliocosm completely. Through his spiritual power, he enabled all those assembled to see this woman within her mother's womb, with all faculties fully intact and free from any impurity. With single-minded devotion, palms joined, she faced the Buddha to listen to the Dharma, wanting to ask a question.

Then the World-Honored One spoke with a voice that all beings delighted to hear—a clear, pure voice. It was: easy to understand, straightforward, pure, pleasant to the ears without any fault, bringing joy to both body and mind, like the clear moon that dispels all confusion, beautifully continuous without interruption, neither harsh nor rough, capable of entering people's hearts and removing greed, anger, and ignorance, inspiring joy and faith, surpassing the sound of Brahma, like a thunderclap, like heavenly music, like a lion's roar expounding the Dharma—a voice that was the fruition of good roots accumulated over hundreds of thousands of millions of aeons.

With such a harmonious, elegant voice, he addressed the woman: "Why have you come to listen and wish to ask a question?"

By the majestic power of the Buddha, a voice spoke from within the womb, saying to the Buddha: "World‑Honored One! There are beings who cling to the view of a self. They engage in false discrimination, born from delusion. They see sentient beings where there are none; they imagine a self where there is no self; they conceive of a life, a person, or a nourished being where no such things exist. For the sake of such beings, I wish to ask a question."

There are also beings who cling to a view of self and cannot comprehend the One Vehicle path. For this reason, I wish to help them awaken to that path.

There are also beings who are bound and covered by ignorance and craving for existence. Unable to understand the way of clarity and liberation, they are to be helped to comprehend it.

There are also beings who, blinded and obscured by greed, anger, and ignorance, are unable to seek the three gates of liberation: emptiness, signlessness, and wishlessness. It is for this reason that they should be guided to cultivate and realize these three liberations.

There are also beings who have fallen into the four inverted views: taking the impermanent as permanent, seeing suffering as pleasure, perceiving a self where there is no self, and regarding the impure as pure. To explain the Four Noble Truths to them—suffering, the origin of suffering, the cessation of suffering, and the path to the cessation of suffering.

There are beings who are overwhelmed by the five hindrances. Because they have not cultivated the five faculties, they seek to attain the complete teachings on the five faculties.

There are yet beings who cling to the six senses, not realizing the six spiritual powers. For their sake, I will explain the Dharma of the six spiritual powers.

"And there are beings who delight in the seven abodes of consciousness, yet do not understand the seven branches of enlightenment. For them, I wish to teach the seven factors of awakening."

Furthermore, there are beings who follow the eight wrong paths and do not understand the Eightfold Noble Path. For their sake, I wish to explain the Noble Path in detail.

Furthermore, there are beings whose minds harbor the nine kinds of afflictions, preventing them from entering the nine progressive stages of meditative absorption. For their sake, [the Bodhisattva] wishes to explain the various states of meditative stillness, liberations, and concentrated absorption.

Furthermore, there are beings who dwell in the ten evil actions and do not diligently cultivate the ten wholesome actions. This is because they wish to fulfill the path of the ten wholesome deeds.

"There are also beings who have fallen into wrong views or are uncertain in their orientation. They are not yet ready vessels for the teachings that lead to liberation. But I wish to help them understand the true path, to help them cultivate wholesome roots, and to guide them in taming their own minds. So I teach the Dharma according to their different aspirations. World-Honored One! It is for reasons such as these that I have come to hear the Buddha's teaching and wish to ask a question."

At that time, all those gathered in the assembly marveled, saying, "This has never happened before!" They declared, "The Buddha's teachings are truly extraordinary! Though a Bodhisattva resides in the womb, the teaching of the Dharma that benefits all beings never ceases. If good men and good women witness or hear this, who among them would not awaken the aspiration for supreme enlightenment?"

At that time, through the power of the Buddha, this girl was miraculously born from her mother’s right side, just like a high-level bodhisattva. Because of her blessings and wisdom from past lives, her mother experienced no pain or discomfort afterward and recovered completely, as if nothing had happened. Not long after the girl was born, the earth trembled deeply, heavenly flowers rained down, and all musical instruments played by themselves without being touched. On the ground, lotuses bloomed as large as carriage wheels, exquisitely adorned with beautiful colors and fragrances that delighted the heart. Each had hundreds and thousands of petals, stems of gold, leaves of silver, filaments of agate, and pistils of real pearls. The girl stood on one of these lotuses, her body the size of a two- or three-year-old child, with a beautiful and dignified countenance that was truly lovable and admirable. All this was the result of her good deeds from past lives.

At that time, Indra, the lord of the gods, took divine garments and jewelry and went to where she was. He said to her, "Good woman, put on these clothes and ornaments—do not stand here naked!"

The woman replied to Śakra: "A bodhisattva does not adorn themselves with such garments and jewelry. Why is that? A bodhisattva always adorns themselves with the mind of enlightenment as their clothing and ornamentation, which surpasses all adornments found among heavenly beings and humans in the world."

"Moreover, Khōṣika, the bodhisattva adorns themselves with ten kinds of garments and ornaments. What are these ten? Not losing the resolve for enlightenment, and never abandoning profound intention; always using great compassion to rescue and protect all beings; having great compassion as the foundation, diligently practicing and striving; crossing beings over without forsaking them, and working to perfect all beings; always adorning body, speech, and mind with a sense of shame and conscience; giving all things without expecting anything in return; upholding all precepts and ascetic practices without ever violating them; abiding in the power of patience, able to endure what is difficult to endure; using skillful means to seek superior roots of goodness; and when the mind dwells in states of meditative absorption and countless concentrations, never seeking attainment or liberation at an inappropriate time. Khōṣika, these are called the ten kinds of garments and ornaments with which the bodhisattva adorns themselves, never straying from them at any time."

"Furthermore, Shakra, a bodhisattva adorns their body with noble marks and features, which surpass all ornaments. These noble marks and features are born from merit and wisdom. What merit and wisdom? They give away even their most cherished possessions to others, harbor no hatred toward any being, constantly seek to do good, practice generosity without limits to satisfy others, and regard all beings as fields of merit. Shakra, this is called the adornment of the bodhisattva's first garment and ornament. If a bodhisattva seeks to attain the level of a voice-hearer or solitary buddha, this is not true adornment. If they dwell in a stingy mind, a mind that breaks precepts, an angry mind, a lazy mind, a distracted mind, unwholesome wisdom, or a base mind filled with various afflictions, thinking, 'I cannot attain perfect enlightenment,' and feel fear and regret, then this is not the adornment of a bodhisattva. Why? Because they have strayed far from the adornments of a bodhisattva."

At that time, the assembly heard these teachings on the many adornments of a Bodhisattva. Twelve thousand gods and humans who had previously planted good roots all awakened the resolve to attain supreme enlightenment.

Then the World-Honored One said to the woman: "You may accept these clothes and ornaments from Shakra Devanam Indra."

The goddess replied to the Buddha: "World-Honored One, I cannot accept this. Why? Because someone who shares my purpose should also share the same clothing and ornaments. However, this Sakra seeks only minor wisdom, delights in lowly pursuits, fears and tires of birth and death, and always longs to quickly enter Nirvana. He constantly listens to teachings from others, and whatever wisdom he attains only illuminates himself, not others—like someone holding a bundle of grass trying to cross a river, unable to act as a pure field of merit for others. He has permanently lost the pure wisdom-eye of all Buddhas and cannot discern the capacities of sentient beings.

World-Honored One, I now wear solid armor and seek the Great Vehicle, wishing to benefit all beings. I gather the great Dharma ship to ferry across those who have not yet crossed, seek the natural wisdom, and turn the Dharma wheel. I do not look to others for anything but adorn myself with the wisdom of the Tathāgata, and I also cause all beings to attain the pure wisdom-eye of all Buddhas. World-Honored One, I have come from that land to be reborn here in order to see the Tathāgata Śākyamuni, to pay homage and make offerings, and to hear the Dharma! That Buddha, the World-Honored One, will himself give me clothing and ornaments, enabling me to wear them."

At that time, everyone in the great assembly—including gods and humans—had the same thought: "What is the name of the world from which this woman has come? How far away is it, and in which direction? And what is the name of the Buddha in that land? Is He still present and teaching the Dharma right now?"

At that time, the World-Honored One, knowing what everyone in the assembly was thinking, said to Shariputra: "To the southeast of this world, passing through thirty-six nayuta buddha-lands, there is a world called Pure Abode. The Buddha there is named the Thus-Come One King of Stainless Title, worthy of offerings, of perfect and universal enlightenment. He is currently teaching the Dharma in that world. Shariputra, this woman departed from the world of Pure Abode and was reborn here in order to help fulfill the spiritual development of living beings, and also to pay homage to and make offerings to me, and to hear the teachings of the Dharma."

The Buddha finished speaking. Not long after, the Tathagata King Undefiled Name, moved by compassion, used his spiritual power to send the robes, necklaces, and ornaments worn by the bodhisattvas, which appeared before the woman, suspended in the air. Then a voice from the sky announced, "Good woman! The Tathagata King Undefiled Name of the Pure Abiding world has sent these robes and jewelry for you to wear—put them on, just as the bodhisattvas here do. Moreover, when someone wears these robes and ornaments, they immediately attain the five spiritual powers. You should strive for this as well!"

At that moment, the maiden took the robes and jewelry from the sky and put them on. In an instant, these garments and ornaments emitted a wondrous radiance that, aside from the Buddha's own light, outshone the lights of all heavenly beings—Brahma, Indra, the guardian gods of the world, the sun, and the moon—none of which could be seen any longer. She then immediately attained the five supernormal powers, descended from the lotus seat, and walked toward the Buddha. With each step she took, the earth shook in six different ways. Arriving before the Buddha, she bowed her head at his feet, circled him seven times to the right, and said: "World-Honored One, may the Tathāgata please teach the Bodhisattvas and Great Beings the method for gathering Enlightenment and fostering its growth. May this guide them never to regress on the unsurpassed path, to overcome all demonic influences, and to swiftly realize the highest perfect Enlightenment—Anuttara Samyaksaṃbodhi."

Then the World-Honored One said to this woman: "If a bodhisattva perfects four qualities, they can attain and nurture enlightenment. What are these four? First, a pure mind; second, a profound mind; third, skillful means; and fourth, never abandoning the aspiration for enlightenment. These are the four."

"There are four more principles: First, constantly wish to benefit all living beings. Second, always maintain a compassionate heart and show pity toward all beings. Third, use great compassion to rescue and liberate all beings. Fourth, practice unwavering diligence to perfectly realize all the Buddha's teachings. These are the four."

"There are four more things: First, by discerning all phenomena, one develops greater faith. Second, one moves away from the mindset of a voice-hearer or a solitary realizer. Third, one takes joy in observing the supreme Dharma, wishing to fully realize all the Buddha's teachings. Fourth, one practices diligently and persistently, ensuring the fruit will be attained. These are called the four."

"Four more principles: First, let go of arrogance; second, eliminate self-importance; third, respect elders and superiors; fourth, be open to teaching and guidance. These are the four."

"There are four methods: first, not becoming angry or resentful toward those who ask for something; second, giving away all possessions without expecting anything in return; third, not regretting what has been given; fourth, dedicating all roots of virtue to enlightenment. These are the four."

"There are four more precepts: 1. Not breaking precepts; 2. Not piercing precepts; 3. Not mixing precepts; 4. Not defiling precepts. These are considered the four."

"There are four more principles: First, cultivate a gentle nature and the ability to be patient. Second, be mindful of others' feelings. Third, guard your own conduct so you never harm others. Fourth, dedicate all actions toward enlightenment. These are the four."

"There are four more principles: first, steadfast diligence; second, clear and pure diligence; third, fearless diligence; fourth, dedicating diligence towards enlightenment. These are the four."

"There are four methods: First, having a physically strong and capable body; Second, having a mentally strong and capable mind; Third, being skilled in cultivating the stages and factors of meditation; Fourth, always remembering and never losing the aspiration for enlightenment. These are the four."

There are also four methods: The first is generosity; the second is kind speech; the third is beneficial conduct; and the fourth is cooperation. These are known as the four.

There are four more methods: First, a heart of loving-kindness that extends everywhere; Second, great compassion that never tires; Third, a joyful mind that deeply loves and respects the Dharma; Fourth, a mind of equanimity that transcends both aversion and attachment. These are known as the four.

"There are four more practices: First, listening to the Dharma without fatigue; Second, contemplating it correctly; Third, putting it into practice accordingly; Fourth, dedicating the merit toward enlightenment. These are the four."

"There are also four practices: First, to understand that all conditioned things are impermanent. Second, to clearly know that the aggregates are suffering. Third, to realize that all phenomena are without a self. Fourth, to definitively know that Nirvana is the state of perfect stillness. These are the four."

There are also four practices: First, not being elated by gain; second, not being sorrowful by loss; third, remaining even-minded even when praised; fourth, not being disturbed even when insulted. These are the four.

"There are four more principles: First, not becoming angry when criticized by others. Second, not becoming overjoyed when praised. Third, being able to endure hardship. Fourth, not being careless even in times of pleasure, and not looking down on others. These are the four."

"There are four more principles: First, contemplate the causes; second, understand the results; third, let go of extreme views; fourth, awaken to the teaching of dependent origination. These are the four."

"There are four more practices: First, realize that within oneself there is no permanent self; second, realize that outside there are no fixed beings; third, realize that both inside and outside there is no eternal life force; fourth, realize that ultimately there is no separate person, and all is pure. These are the four."

"There are also four methods: 1. Practicing emptiness without fear; 2. Observing non-form without sinking; 3. Not discriminating, free from desire; 4. Joyfully contemplating all things without contriving. These are the four."

There are four more things: first, not realizing the truth of suffering; second, not realizing the truth of the origin of suffering; third, not realizing the truth of the cessation of suffering; fourth, not realizing the truth of the path to cessation. These are the four.

"There are four more methods: First, deeply contemplate enlightenment; Second, do not slander the true Dharma; Third, while counted among the monastic community, never regress; Fourth, do not engage in disputes over the teachings. These are the four."

There are four more practices: First, being able to prevent desire from arising. Second, not clinging to or chasing after things. Third, cutting off desire, anger, and ignorance. Fourth, in the same way, cutting off all other afflictions. These are the four.

"There are four more methods: First, always maintain an equal mind towards all living beings. Second, regard all living beings equally as fields of merit. Third, see that the Buddha and all living beings are fundamentally equal. Fourth, see that the Dharma and all living beings are also fundamentally equal. These are called the four.

"There are also four principles: First, do not show off about yourself; second, do not belittle others; third, do not look down on those who have not yet learned; fourth, regard those who have already learned with love and respect as you would your teacher. These are the four."

"There are four more principles: First, avoid useless speech; second, always seek quiet and solitude; third, delight in dwelling in a peaceful place without feeling discontent; fourth, diligently pursue the virtuous benefits of a calm and secluded abode. These are the four."

"There are four practices: first, cultivating few desires; second, being content with what you have; third, knowing moderation in pure necessities; and fourth, delighting in ascetic practice, without craving for fine clothing or exquisite food. These are the four."

"There are four more principles: first, know yourself; second, know others; third, know the right time; fourth, know what is meaningful. These are the four."

"There are four more methods: First, delight in the Dharma; second, delight in meaning; third, delight in truth; fourth, delight in helping beings to achieve. These are the four."

"There are four more principles: First, inner purity, which guards one's own mind; Second, outer purity, which protects sentient beings; Third, purity of teaching, which leads to virtuous actions; Fourth, purity of wisdom, which transcends arrogance. These are the four."

"There are four more methods: First, let go of self; second, release what belongs to self; third, eliminate all fixed views; fourth, cut off attachment and aversion. These are the four."

There are four more practices: 1. Skillful means guided by wisdom. 2. Wisdom guided by skillful means. 3. Great compassion encompassing all forms of giving. 4. Diligence embracing all aspects of the path.

"Good woman! When a bodhisattva perfects these four qualities, they will attain enlightenment and help it grow."

At that time, the World-Honored One explained that these four teachings can encompass enlightenment and help it grow. In the assembly, thirty-two thousand gods and humans awakened the supreme aspiration for complete enlightenment.

Then the venerable Shariputra asked this woman, "What name did your parents give you?"

Then the lady replied, “Venerable Shariputra, all dharmas fundamentally have no names. Though they are named according to conceptual distinctions, these names are not real because they have no fixed essence. Furthermore, Venerable Shariputra, a bodhisattva-mahasattva receives a name based on their practice: if they attain a pure mind, they are called ‘one of pure mind’; if they reach a deep mind, ‘one of deep mind’; if they practice skillful means, ‘one of pure skillful means’; if they practice generosity, ‘one skilled in giving’; if they uphold moral discipline, ‘one of pure precepts’; if they abide in patience, ‘one with patience’; if they diligently strive, ‘one who dons the armor of diligence’; if they abide in meditative states, ‘one constantly in samadhi’; if they attain wisdom, ‘one of great wisdom’; if they abide in loving-kindness, compassion, sympathetic joy, and equanimity, ‘one of great loving-kindness, great compassion, great sympathetic joy, and great equanimity’; if they dwell in a forest retreat, ‘one living in quietude and non-action’; if they do not abandon ascetic practices, ‘one who cultivates pure merit’; if they delight in gathering wholesome dharmas, ‘one who delights in seeking the Dharma’. In short, whatever virtuous roots they use to set out toward the Great Vehicle, they receive a corresponding name.”

At that time, the World-Honored One said to Shariputra, "When this woman wears her clothes and jewelry, she emits a great light that illuminates the entire assembly. Therefore, this woman is called Stainless Light. You should remember this."

At that time, the Venerable Shariputra asked the Stainless Radiance maiden, "Did you receive this female body from the Buddha Impartial King of the Pure Abiding World, and come here?"

The maiden Stainless Light (Vimalaprabha) answered the venerable Shariputra, saying: "In that Buddha's realm, there are no women."

Shariputra said: "Why have you now come here, taking the form of a woman?"

The woman replied, "I have not come here with the form of a man or woman, nor with form, sensation, perception, mental formations, or consciousness. Why is that? Venerable Shariputra, what do you think? When the Tathagata creates a manifestation which travels from one Buddha-land to another, does that manifestation possess distinctions of male, female, sense organs, realms, or elements?"

Shariputra said, "No, they are not. Why is that? Because what is manifested by the Tathāgata has no differentiation."

The woman replied: "Venerable Shariputra, just as all things created by the Tathagata are no different from each other, so too all phenomena are merely like illusions. If one understands that all things share the nature of illusion, then traveling from one buddha-land to another, one sees no distinctions."

Shariputra (Śāriputra) said: "If you see all phenomena as not being different, how can you then lead beings to liberation?"

The woman replied: "Venerable Shariputra, those who see distinctions among all things cannot truly help living beings. But those who do not perceive distinctions among all things will surely be able to help them."

Shariputra asked the woman, "How many sentient beings have you now helped to attain accomplishment?"

She replied, "Just like the honorable Shariputra has eliminated all afflictions."

Shariputra said, "The nature of the afflictions I have abandoned is utterly non-existent."

She said, "The nature of living beings is fundamentally devoid of any inherent existence."

Shariputra asked: "What do sentient beings who are without inherent nature achieve?"

The woman said, "Afflictions have no intrinsic nature - what is there to cut off?"

Shariputra said, "Because there is no distinction, this is called cessation."

The woman said: "As the venerable Shariputra has stated, if one does not discriminate between self and other, this too is called benefiting all beings."

Shariputra then asked the woman, "What does it mean that sentient beings are fully accomplished?"

The woman replied: "Not giving rise to attachment or craving within any realm of existence—this is what is meant by a living being's accomplishment."

Shariputra asked the woman, "Among the three vehicles, which vehicle do you use to bring beings to fulfillment?"

The woman replied: "Venerable Shariputra! Imagine sweet rain falling equally from the sky, nourishing all seeds, crops, medicinal herbs, and trees so they may grow. Does the rain make any distinction between them?"

Shariputra said, "Though the water can nourish and grow crops, it does so without discrimination."

"Thus, Shariputra, the teachings spoken by all Buddhas and bodhisattvas are also without distinction. They simply guide and transform living beings according to their readiness—those whose wholesome roots have matured along the paths of the three vehicles."

Shariputra then asked the woman, "What does it mean to be tamed? And what is the meaning of that?"

Then the woman replied: "When we speak of being 'disciplined,' it means being able to see that what appears to be a wrong path is actually the right path—that is what discipline truly is. Why is that? Ordinary people are confused and cannot see things clearly, so they are not disciplined. But if you can see the true, equal nature of wrong paths, and neither follow nor long for them, then that is called ultimate discipline. Furthermore, Shariputra, when we speak of being 'disciplined,' it also applies to the ideas of self and no-self. It is called discipline. Why? For one who does not hold to the idea of a self, desires and afflictions are neither cherished nor arise—this is what is called liberation."

The nun asked Shariputra, "Venerable One, have you attained liberation?"

Shariputra said, "I have attained liberation."

The woman replied, “Who could have bound you, that you speak of attaining liberation?”

Shariputra said: "There is no one who is bound who attains liberation, for the essential nature itself is the mark of liberation. That is why I say one attains liberation."

The woman replied: "If by nature there is neither bondage nor liberation, then that itself is the very mark of liberation. So why do you say that I have attained liberation?"

Shariputra said: "All phenomena are already in the state of liberation. That is why I say I have attained liberation."

The woman said: "As the venerable Shariputra has said, if one understands that all phenomena are inherently of the nature of liberation, this is what is truly called ultimate liberation."

Shariputra said: “What the arhats, who have eliminated all defilements, teach is no different from what you have just said.”

The woman said, “Venerable Shariputra, I am also an arhat who has eliminated all defilements.”

Shariputra asked, "Why do you say this?"

The woman said: "I have also transcended all defilements. I understand and see all the paths of the Pratyekabuddhas and Shravakas, yet I do not take delight in them. I seek only the wisdom of a Buddha. That is why I say: 'This is an Arhat! All outflows are extinguished.'"

Shariputra asked: “Is there a reason why Bodhisattvas become Arhats?”

The woman replied, "Yes!"

Shariputra asked: "Why does existence come to be?"

The woman said: "If there are beings who have previously planted virtuous roots and are meant to be saved through the appearance of a 'Hearer' (śrāvaka), then the bodhisattva appears as a 'Hearer' and declares: 'I am an Arhat!' and teaches the way to attain arhatship for those beings. This is what is meant by a bodhisattva manifesting as an Arhat."

As the Dharma was being spoken, two hundred bhikkhus, free from defilement and attachment, attained liberation in their minds. These bhikkhus then asked the Buddha, "World-Honored One, was this woman's eloquence inspired by your majestic power, or is it her own ability?"

The Buddha said, "This is the power of the Buddha's majesty! This young woman also has her own eloquence and strength."

At that time, the maiden Stainless Light said to the Buddha: "World-Honored One! The monks, nuns, laymen, and laywomen gathered here wholeheartedly wish to learn: what wholesome practices should one cultivate to be freed from a woman's body, quickly attain a male form, and awaken the supreme aspiration for enlightenment? Please, World-Honored One, explain this for us!"

At that time, the World-Honored One, wishing to benefit and bring success to the fourfold assembly, spoke to the maiden Spotless Light: "If a woman perfects one quality, she will be freed from a woman's body and quickly become a man. What is this one quality? It is: a profound resolve to seek enlightenment. Why is that? If a woman awakens the bodhi mind, then this is the mind of a great virtuous person, the mind of a great being, the mind of a great sage, not an inferior mind; it forever leaves behind the narrow-minded mind of the Two Vehicles, it can break through the heterodox views of outsiders, it is the supreme mind among the three times, and it is the pure mind that can eliminate afflictions without mixing them with lingering habits. If women awaken the bodhi mind, they will no longer mix with the various constricting minds of womanhood. Because they do not mix, they will forever leave the female body and become men. All their roots of virtue should also be dedicated to the unsurpassed bodhi. This is called the one quality."

"Furthermore, a woman who cultivates these two qualities can transcend the female form and swiftly attain a male body. What are these two? First, abandoning arrogance and pride. Second, refraining from deception and illusion. Moreover, whatever wholesome roots she accumulates, she dedicates them all toward supreme enlightenment, thereby swiftly leaving behind the female state. These are the two."

Furthermore, a woman who cultivates three qualities can transcend her female form and swiftly attain a male body. What are these three? First, maintaining purity in bodily actions by upholding the three physical precepts. Second, maintaining purity in speech by avoiding the four verbal misdeeds. Third, maintaining purity in mind by freeing herself from anger, wrong views, and ignorance. With the wholesome roots generated by these ten virtuous actions, she aspires to leave behind the female form, quickly attain a male body, and dedicate this merit toward Enlightenment. These are the three qualities.

"Furthermore, a woman who develops four qualities can leave the female body and quickly be reborn as a man. What are these four? First, no bitterness or harmful intent; second, no anger or resentment; third, not being controlled by afflictions; fourth, abiding in the power of patience. These are the four."

"Furthermore, a woman who embodies five qualities can transcend her female form and swiftly attain a male birth. What are these five? First, she delights in seeking wholesome teachings. Second, she honors and respects true Dharma. Third, she finds joy in studying and practicing the Dharma. Fourth, she reveres those who teach the Dharma as she would her own teacher. Fifth, she practices in accordance with the teachings she has received. Through these virtuous roots, she aspires to leave behind a woman's body, swiftly become a man, and dedicate all merits toward enlightenment. These are the five qualities."

Moreover, a woman who cultivates six qualities will be freed from her female form and swiftly attain a male body. What are these six? First, always mindful of the Buddha, aspiring to realize the Buddha-body. Second, always mindful of the Dharma, wishing to turn the wheel of the teaching. Third, always mindful of the Sangha, desiring to protect and support the monastic community. Fourth, always mindful of ethical conduct, seeking to fulfill all vows. Fifth, always mindful of generosity, intending to let go of all afflictions and impurities. Sixth, always mindful of the devas, aiming to realize the all-knowing wisdom of the highest among deities. These are the six.

"Furthermore, a woman who accomplishes seven practices can transcend the female body and quickly attain a male one. What are these seven? First, she develops unshakable faith in the Buddha. Second, she develops unshakable faith in the Dharma. Third, she develops unshakable faith in the Sangha. Fourth, she does not worship other gods, but only reveres the Buddha. Fifth, she is not stingy or hoarding, and her actions match her words. Sixth, her speech is faultless and always honest. Seventh, she perfects her conduct and demeanor. These are the seven."

Furthermore, when a woman achieves these eight qualities, she will leave behind the female body and quickly gain a male body. What are these eight? First, not preferring her own sons over others; second, not preferring her own daughters over others; third, not preferring her own husband over others; fourth, not being obsessed with clothing and jewelry; fifth, not craving adornments and perfumes; sixth, not killing for delicious food like a demon would; seventh, not being stingy with what she gives, but instead recalling it with joy; eighth, acting with purity and always maintaining a sense of shame and remorse. These are the eight.

"Furthermore, a woman who cultivates nine qualities can transcend her female form and quickly attain a male body. What are these nine? They are the nine methods for overcoming distress: Resenting those I love—whether past resentment, present resentment, or future resentment; Loving those I detest—whether past love, present love, or future love; Being hostile toward me—whether past hostility, present hostility, or future hostility. These are known as the nine."

"Furthermore, a woman who accomplishes ten qualities can transcend the female body and quickly attain a male form. What are these ten? One: Not being arrogant. Two: Eliminating pride. Three: Respecting elders and superiors. Four: Always speaking truthfully. Five: Not holding resentment. Six: Not using harsh words. Seven: Being open to guidance. Eight: Not being greedy. Nine: Not being violent. Ten: Not acting frivolously. These are the ten."

Furthermore, virtuous woman, if any woman can truly observe the faults of a woman's body, she will develop a mind of disenchantment, quickly leave behind the female form, and swiftly become a man. What are the faults of a woman's body? The mind of desire, anger, and ignorance—along with other afflictions—are stronger in women than in men. Moreover, within this body dwell one hundred types of worms, constantly bringing suffering, sorrow, and distress. Therefore, a woman’s afflictions are especially heavy. She should carefully contemplate: This body is nothing but a vessel of impurity, filled with foulness and stench, like a dried-up well, an abandoned city, or a ruined village—hard to take delight in. Thus, one should develop disenchantment toward this body.

Furthermore, view this body as a maidservant: never free, constantly troubled by the demands of men, children, clothing, food, and household affairs. She must remove filth, excrement, and saliva; endure the many ailments of pregnancy for nine months; and at the time of childbirth suffer great pain to the point of fearing for her life. For these reasons, a woman should develop disenchantment toward the female body.

Moreover, even if a woman is born into a royal palace, she will inevitably belong to another for her entire life, like a maidservant serving a master, or a disciple attending to a teacher. She may also suffer beatings from various weapons—knives, sticks, stones, fists—and cruel verbal abuse. Subject to such sufferings without any freedom, a woman should develop disenchantment toward this body.

Furthermore, this female body is constantly confined, like a snake or rat in a deep hole, unable to move freely. Again, women’s customs dictate that they are not masters of themselves; they must receive from others everything they need—food, clothing, perfume, garlands, ornaments, elephants, horses, and carriages. Therefore, one should be disenchanted with the female body.

Once more, this female body is at the service of others, never independent. The tasks it performs are endless: pounding medicines, husking rice, frying or grinding beans and grains, plucking wool and weaving cloth—such countless and varied drudgeries. Therefore, a woman should find this body wearisome.

Wishing to be forever free from such suffering, teach this Dharma to others. Always remember that the Tathāgata’s words are true. Praise the life of renunciation, for it repays the Buddha’s grace. Nurture this resolve: wish to leave behind the female body, swiftly attain a male form, and within the Buddha’s Dharma, leave home to cultivate the Path. No longer crave garlands, jewelry, amusement parks, gardens, clothing, food, or adornments for the body.

Reflect: Your own body and the attendants standing beside you are like wooden puppets—moved by strings, they bend and stretch, rise and lower, and nothing more. This body is false, made of blood and flesh, soon to decay and perish. This body is like a latrine, from its nine orifices flow all kinds of filth. This body—the ignorant and petty cling to it, yet it is constantly composed of the four great elements. This body’s aggregates are like enemies. This body is false, with nothing solid within, like an empty village. This body has no owner; it is born from parents, and further adorned by actions and karma. This body is impure, entirely full of foulness and stench. This body is nothing but a vessel for urine and feces, soon to be discarded—there is nothing in it worth clinging to. This body is destined for death, for its in-breath and out-breath will surely cease. This body has no self, like grass, wood, tiles, or stones. This body has no doer; it arises from causes and conditions. This body becomes food for birds, wolves, dogs, and jackals when cast away in a cemetery. This body is an aggregate of suffering, troubled by the four hundred and four diseases. This body is constantly broken down by the various ailments of wind, cold, heat, and imbalance, and it stays alive only through the power of medicine. This body knows no gratitude; feeding it with food and drink, it is never satisfied. This body has no awareness; within it, there is no doer. This body is the final shore—it must surely die.

Therefore, a woman should observe this body in such a way, give rise to a mind of disenchantment, and cultivate virtuous practices.

When practicing virtuous deeds, if you obtain fresh, fine fruits or flowers to eat, first offer them to the Buddhas, Bodhisattvas, teachers, elders, and parents—the supreme fields of merit. Only then should you eat them yourself. You should also reflect: 'Just as I now offer these fresh fruits and flowers to those worthy of respect and the pure fields of merit, may I be freed from the defiled body of a woman and instead obtain a new, pure body of a man.'

When the Buddha spoke this Dharma, five hundred bhikshunis in the assembly all awakened to the supreme, perfect enlightenment and declared, "We dedicate all our virtuous roots to the wish that we may leave behind our female bodies and quickly attain the form of a man." At that time, seventy-five laywomen present—wives of the lords—heard this teaching and their hearts were filled with great joy. They took the precious garlands they were wearing and offered them to the Buddha. Through the Buddha's spiritual power, the garlands they scattered floated in the air above the Buddha's head and transformed into seventy-five jeweled pavilions, each with four pillars, magnificent, exquisite, and utterly delightful. Within each pavilion was a precious throne, and upon each throne sat a Tathagata, surrounded by an assembly of monks and bodhisattvas, appearing spontaneously.

At that time, the householders' wives witnessed this miraculous transformation and became even more joyful, their excitement boundless. They approached the Buddha, prostrated themselves at his feet, circumambulated him three times to the right, and said: "World-Honored One, we now gather together all the wholesome roots we have cultivated. Together we resolve to set our minds on attaining supreme enlightenment, to be free from the female body, and to dedicate all this to the unsurpassed path. World-Honored One, in your great compassion, you have thoroughly explained the faults and sufferings of being born as a woman. Just as you have said, every word is true. From now on, we will diligently cultivate skillful means to be forever free from these negative consequences. From this day until the end of our lives, we will uphold the five precepts, purify our conduct in celibacy, and with these wholesome roots, together with all beings, realize perfect enlightenment."

At that time, the venerable Shariputra said to the laywomen, "Sisters, it is truly remarkable that you can make such a great lion's roar! However, have you asked your husbands whether they permit you to practice the holy life? You should ask them!"

Several laywomen said to the Venerable Shariputra: "When each of us asks our husbands, 'Where did we come from to be born here, and where will we go after we die?' even though they are our husbands, they cannot answer us. So why waste time asking them? Venerable Shariputra, if we ask the Tathagata, 'Where did we come from to be born here, and where will we go after we die?' the Tathagata sees clearly and explains it all to us. Therefore, the Tathagata is our father and mother, the one we revere, our great teacher, the field of blessings, and the precious island where we take refuge. Now that we are cultivating the holy life, why should we bother asking our husbands? From now on, we will diligently practice skillful means and will no longer be owned by our husbands like other women. Why is that? If someone can remove the bonds of greed, anger, and ignorance, then nothing can trouble or burden that person. Our own mind and body are our true husband; isn't it wonderful to cultivate the holy life with the mind? Moreover, Venerable Shariputra, even if someone who is not our husband is mistakenly thought to be our husband and tries to take our life, we will still guard our own minds, purely cultivate the holy life, and feel no regret!"

At that time, the venerable Shariputra said to the laywomen: "You should diligently seek to leave behind the state of being a woman. Why? The state of being a woman is not capable of attaining supreme, perfect enlightenment."

Then the householders' wives said to the venerable Shariputra: "From now on, we will no longer give rise to the afflictions of being a woman." They then bowed at the Buddha's feet and said: "World-Honored One! Here before the Buddha, we prostrate at your feet. If we do not turn from our female forms to achieve the body of a man, may we never rise again!"

The Buddha said, "Sisters, I have often said that some women can display courage equal to men. Now, if you cultivate these sixteen practices, then whatever you sincerely wish for will be fulfilled. What are the sixteen?

First, purity in precepts. Second, purity of mind. Third, purity through emptiness. Fourth, purity through non-seeking. Fifth, purity through signlessness. Sixth, purity through non-action. Seventh, knowing that bodily actions are like shadows. Eighth, knowing that speech is like an echo. Ninth, knowing that thoughts are like illusions. Tenth, understanding dependent arising. Eleventh, abandoning dualistic views. Twelfth, clearly understanding causes and conditions. Thirteenth, seeing all phenomena as magical illusions. Fourteenth, knowing all things are like dreams. Fifteenth, recognizing that appearances are like mirages. Sixteenth, having a deeply still and peaceful heart."

When the Buddha spoke these sixteen pure Dharma methods, the great earth trembled. Through the Buddha's majestic spiritual power, the husbands of seventy-five laywomen immediately arrived at the Buddha's location. Each saw his wife respectfully prostrating at the Buddha's feet. They asked the venerable Shariputra, "Why are our wives now bowing at the Buddha's feet?"

Shariputra said: "These sisters, upon hearing the Buddha explain the method for transcending female form, felt great joy and boundless excitement. They immediately awakened the aspiration for supreme enlightenment and resolved to uphold the five precepts for life, purely cultivating the holy path. Now, before the Buddha, they bow their heads to his feet and make this vow: 'If I do not transform from a female body into a male, I will never rise!' Moreover, laymen, you should let these sisters go forth in the Buddha's teaching to practice the Way."

The laypeople said: "As you say, we will all follow your guidance and become monastics. But Venerable Shariputra, we are eager to be the first to leave home life in the Buddha's Dharma. Please ordain us first, before the women."

At that time, Shariputra said to the Buddha, "World-Honored One, these householders wish to renounce worldly life and become monks in the Buddha's true Dharma. May the Buddha permit them!"

The Buddha said to the laypeople: "In my teachings, you may become monastics as you wish."

At that time, the laypeople said to the Buddha, "We wish to leave home and become monks!"

The Buddha said, "Welcome, monks." All of them became monastics, donned their robes, and embodied a dignified and graceful presence.

At that time, the assembled laywomen, through the Buddha’s majestic power, their own good roots, and proper meditative contemplation, were freed from their female bodies and transformed into men. By the Buddha’s spiritual power, they then rose up into the air to a height of seven palm trees and, speaking in unison, recited this verse:

Then the bodhisattva who had transformed from a woman and renounced the world descended from the sky, prostrated at the Buddha’s feet, and said to her former husband and the other laypeople: “Good friends, all of you should rouse the mind set on supreme, perfect enlightenment! It is rare for a Buddha to appear in the world, and it is also very rare not to be born in the realms of adversity. To rouse the mind set on supreme, perfect enlightenment out of great compassion for all beings—this too is extremely rare! If a person can rouse the mind set on enlightenment, that is already an offering to all Buddhas of the past, present, and future.”

At that time, the monks said to the bodhisattvas who had transformed from the female body: "You are all our great spiritual teachers. You have the power to teach and guide us, arousing the aspiration for supreme enlightenment (Anuttarā Samyaksaṃbodhi) for the sake of all beings. Today, before the Buddha, we too will generate this aspiration for enlightenment, wishing in the future to attain Buddhahood, just like the World-Honored One, Śākyamuni Tathāgata, the Arhat, the Perfectly Enlightened One!"

At that time, the Bodhisattvas who had transformed from female forms said to the Buddha, "World-Honored One, we wish to ordain under you, but not according to the manner of a 'Welcome, monk' ordination, nor do we wish to receive ordination from those of the Hearer path."

At that time, the World-Honored One said to Bodhisattva Maitreya: "You should guide these virtuous men to renounce worldly life in accordance with the Dharma."

Maitreya Bodhisattva said to the Buddha, "Yes, indeed, World-Honored One. We will become monastics."

At that time, the maiden Stainless Light went to her mother and said, "Mother, you should arouse the resolve for Supreme Perfect Enlightenment! If you give rise to this aspiration, then I will have already repaid your kindness."

The mother said, "I have already committed myself to awakening. Why? Because for the ten months you have been in my womb, I have never felt greed, a broken heart, anger, laziness, scattered thoughts, harmful views, wrong ideas, craving, irritation, or ignorance. Instead, I have constantly felt joyful and uplifted, my body and mind at ease. I have always seen in my dreams the Tathāgatas surrounded by a retinue of monks, teaching the Dharma. At those times, I thought to myself, 'The child I carry in my womb must be a bodhisattva!' Seeing the Tathāgatas in my dreams brought such joy to my body and mind that I made the vow to achieve perfect enlightenment. Now you encourage me, and I will follow your advice and renew this vow once more!"

At that time, a sublime jeweled canopy spontaneously appeared in the left hand of the maiden Stainless Radiance. She brought it to her mother and spoke these words: "I offer this jeweled canopy to the Thus-Come One. Let us make a great vow to become a canopy of the Dharma jewel for gods and humans alike!"

At that time, Lady Pure Sun took her jeweled canopy and offered it to the Tathagata, making this vow: "By this virtuous root, may I in the future become a jeweled canopy of the Dharma for gods and humans!"

Then the World-Honored One said to Shariputra, "This maiden Stainless Light, through her mastery of spiritual powers, has come from the land of the Buddha King Stainless Radiance and has taken the form of a woman in this world. Furthermore, Shariputra, this maiden was originally a bodhisattva named Stainless Light, who has already reached the stage of non-retrogression from unsurpassed, perfect enlightenment. She has taken on a female body to help living beings, but this is not due to karmic actions. Moreover, Shariputra, do you see those seventy-five wives of the elders who have all been transformed into men?"

Shariputra said, "I have already seen."

The Buddha said to Shariputra, "These are all this girl's parents from her past lives. Shariputra, the girl Stainless Light made a vow over countless lifetimes: 'If any beings have been my parents, I will definitely ensure they never turn back from the pursuit of supreme, perfect enlightenment.' Furthermore, Shariputra, it is easy to know the number of all the stars in this vast universe, but the number of Stainless Light's parents from past lives, who were guided by her, cultivated virtuous practices, and never turned back from supreme, perfect enlightenment—that number is beyond knowing!"

At that time, the maiden Undefiled Light stepped forward, bowed at the Buddha's feet, and said: “If it is truly so that all phenomena are neither male nor female, then may this female body of mine be transformed into a man!” As she spoke these words, the great trichiliocosm shook in six different ways. Her female form instantly vanished, and she became a man, adorned with all the excellent marks and majestic features.

Then the Venerable Shariputra said to the Bodhisattva Stainless Light, "Noble one! It is truly extraordinary that one who has not yet realized supreme perfect enlightenment can already perform such buddha-activity."

Bodhisattva Stainless Light said to the Venerable Shariputra, "What you have said is absolutely true! For the great bodhisattvas to take on such vast vows, wishing to benefit and bring all beings to fulfillment, is truly extraordinary! It's like the Agarwood tree—every leaf and flower it produces gives off only the fragrance of agarwood. In the same way, every good thought that these great bodhisattvas generate, even a single heart of kindness, is always for the sake of supreme enlightenment, and constantly gives off the fragrant blessings of the Buddha's teachings."

When this teaching was given, twelve thousand beings in the assembly awakened the mind of supreme enlightenment. The earth shook mightily. In the sky, gods rained down all kinds of flowers. Heavenly instruments played music without being struck. All declared: "The Bodhisattva Stainless Light has taught the true and pure Dharma! Those who hear it and believe with deep faith will gain great power, be freed from all afflictions and hardships, and cultivate virtuous deeds. If any woman hears this sutra, she should know that this is her last body as a woman. Why? Because this scripture explains in detail the many faults of a woman's body, and also teaches the practices that lead to liberation from the female form through pure conduct."

Then the World-Honored One said to Ananda, "You should uphold this sutra, recite and master it, explain it to others, and widely spread it. Why is that? Ananda, if a woman fills the entire Jambudvipa with various precious jewels and offers them to the Buddha, the World-Honored One, seeking through her virtuous roots to be freed from female birth; and another woman hears this sutra, trusts, understands, and rejoices in it, seeking through her virtuous roots to be freed from female birth—Ananda, know that hearing the name of this sutra brings swift liberation!"

Ananda said to the Buddha, "What is the name of this sutra, and how should we uphold its teachings?"

The Buddha said, "Ānanda, this sutra is called 'Transforming the Female Body,' also known as 'The Questions of Bodhisattva Stainless Light,' and is further named 'The Teaching of the Bodhisattva Irreproachable Renown.' Uphold and recite it well!"

When the Buddha had finished speaking, the Bodhisattva Stainless Light, along with the bodhisattvas who had come to the assembly from other lands, Stainless Light's parents, the elder Ananda, and all the celestial beings, gandharvas, asuras, humans, and non-humans present, heard the Buddha's teaching. They were all filled with great joy, paid their respects, and began to practice accordingly.

Sutra on Transforming the Female Body, Spoken by the Buddha