佛說觀佛三昧海經 2.40

2.40

The Buddha said to his father the king and instructed Ānanda: “Listen attentively, listen attentively, and reflect upon this well! Convey this to future disciples so that all are made to know it. If after my parinirvāṇa the bhikṣus ask about this matter—‘By cultivating what practices in the past did the Bodhisattva attain this white ūrṇā mark?’—you should answer: ‘The Buddha’s white ūrṇā mark was attained from immeasurable kalpas of practicing giving with a renouncing mind free from stinginess, not clinging to former appearances, not recollecting wealth, and with a mind free of attachment; by taking hold of bodily deportment with bodily and mental dharmas, protecting and upholding the prohibitive precepts as dearly as his two eyes, yet with his mind completely open and serene, not seeing the arising of infractions or the dharmas of relinquishment and downfall, his mind settled like the earth, without shaking. Suppose a person were to butcher and sever his body with hundreds of thousands of knives; suppose another were to flog and whip his body with thorns—the Bodhisattva had not even a single thought of anger. Suppose a person had a thousand tongues in his head and from each tongue uttered a thousand words, insulting him with various reviling remarks—the Bodhisattva’s facial countenance did not change, remaining like a pure lotus; his mind had no attachment, and his body and mind were untiring, with an urgency free of weariness, as if rescuing his head from fire. Just as one whose pores suffer from suppurating ulcers seeks an excellent physician and exerts vigor day and night, so his mind was undefiled, like a vaidūrya pearl pure both inside and out. Restraining his body and gathering his thoughts, closing his eyes and clasping his hands, sitting upright in proper absorption, his mind was like an ocean, serene and unshakeable, like an adamantine mountain, indestructible. Although he maintained this mindset, he did not follow along with dhyāna to extinguish his mind and eliminate his wisdom; without bias, he had neither coarse nor subtle mental contemplation, yet he was not without contemplating phenomena. His mind and wisdom were sharp and vigorous, gathering all expedient means; he did not see any phenomenon, whether great or small, as having subtle marks. Such numerous practices are called the pāramitās. He also attained this white ūrṇā through the thirty-seven factors of awakening, and further through the ten powers, the four fearlessnesses, great loving-kindness, great compassion, the three foundations of mindfulness, and all such wondrous virtues.’