佛本行集經

Chapter 4: DESCENT INTO THE TUSHITA HEAVENLY PALACE

(Part 2)

At that time, the bodhisattva Prabhapala knew that among the assembly of devas in the Tushita heavenly palace there was a deva son named Golden Cluster, who had previously visited Jambudvipa. He therefore asked Golden Cluster:

“Deva son Golden Cluster, you have visited Jambudvipa before, so you must know well the villages, towns, cities, and royal lineages there. Into which family should the bodhisattva be born for his final birth?”

The deva son Golden Cluster replied:

“Venerable One, I know this matter very well. Venerable One, please listen carefully, and I shall explain it.”

The bodhisattva Prabhapala said:

“Excellent!”

Golden Cluster said:

“Within this trichiliocosm, there is a bodhimanda in the kingdom of Magadha in Jambudvipa. This is the place where the Buddhas of ancient times attained unsurpassed, complete, and perfect enlightenment. Venerable Prabhapala, in this kingdom flows the Ganges River.

South of the river is a mountain range called Vaishala, also known as Pandava-Vipula-Gijjhakuta, where the ancient seers practiced cultivation. This mountain range and the river join together to encircle the land. Majestic mountains extend in an expanse of emerald green, resembling a mass of mani jewels.

Within the mountains is a village called Mountain Abundance. Not far from the mountains is also a great city called Rajagriha. In ancient times, a royal seer named Utpali ruled this city, and his lineage has continually occupied the throne.

His chief consort belonged to the lineage of the great King Sudarshana and gave birth to a crown prince named Vahika, who has now succeeded his father, King Utpali, and rules the kingdom of Magadha. When you descend to be born in Jambudvipa, could you become this king’s eldest son?”

The bodhisattva Prabhapala said to Golden Cluster:

“Although it possesses certain advantages, the father and mother are not pure. The capital lies in a border region, and its mountainous terrain is rugged and uneven, filled with pits, gravel, stones, and coarse sand. Wild grasses and thorny plants grow thickly everywhere. Ponds, lakes, and great rivers are seldom seen, nor are there flower gardens or orchards. Therefore, could you now examine other royal lineages?”

The deva son Golden Cluster again said:

“Venerable Prabhapala, in the city of Varanasi in the kingdom of Kashi, the king presently ruling is named Good Man, the son of the former king Good Light. Could the Venerable One accept Good Man as his royal father?”

The bodhisattva Prabhapala said to Golden Cluster:

“Although it possesses such advantages, King Good Man of Kashi is deeply tainted by four doctrines of wrong view. Could you therefore examine another royal lineage into which I might descend and be born?”

The deva son Golden Cluster again said:

“Venerable Prabhapala, the kingdom of Kosala has its capital at Shravasti, and the king who rules this city is named Kiraya. The sovereign of the great kingdom of Kosala has an exceptionally large and powerful body, and his subjects are numerous. Could the Venerable One become this king’s son?”

The bodhisattva Prabhapala said to Golden Cluster:

“Although it possesses such advantages, the king of Kosala is a descendant, through many generations, of Matanga. The parents who gave birth to this ruler belonged to an inferior and impure lineage. Since ancient times, his family has not been a royal lineage. The king is petty-minded and base, his aspirations are not noble, and his treasury contains little wealth. Although he possesses the seven treasures—gold, silver, vaidurya, agate, pearls, and the rest—they are not abundant. Therefore, could you now seek another royal lineage into which I may descend and be born?”

The deva son Golden Cluster again said:

“Venerable Prabhapala, the king of Vatsa, whose capital is the city of Kaushambi, is named Heavenly Victory. His son is named Hundred Victories.

“King Hundred Victories possesses many elephants and horses, the seven treasures, and all four divisions of the army.

“Could the Venerable One become this king’s son?”

The bodhisattva Prabhapala said to Golden Cluster:

“Although it possesses such advantages, King Hundred Victories’ mother in the kingdom of Vatsa was not a virtuous woman. She conceived Hundred Victories through an illicit affair, so he does not belong to the legitimate royal lineage. After growing up and becoming king, Hundred Victories also propagated the false doctrine of annihilationism. Therefore, could you examine another royal lineage into which I may descend and be born?”

The deva son Golden Cluster again said:

“The kingdom of Vajra has a capital called Vaishali. Its rice and grain are abundant, its people are well fed, peaceful, and joyful, and its scenery is exquisitely beautiful, no different from a heavenly palace. The king whose capital is this city is a son of King Tree. He belongs to a pure lineage that no one dares disparage. The royal treasury contains much gold, silver, jade, pearls, precious stones, and other valuables, lacking nothing whatsoever. Could the Venerable One become this king’s son?”

The bodhisattva Prabhapala said to Golden Cluster:

“These advantages are indeed as you have described. However, the people of this kingdom are obstinate by nature. Each person lives according to his own wishes and considers himself superior to everyone else.

They are exceedingly arrogant and conceited, haughty, self-important, and overbearing. They refuse to live harmoniously with others and dwell in disorder like animals, recognizing neither elder nor younger, nor ranks, proper order, rites, or decorum. Each considers himself intelligent and claims to possess understanding.

Although the country has rulers, they refuse to submit to them, saying, ‘By its very nature, the Dharma is simply thus; there is no need to seek instruction from anyone else.’ Therefore, could you now examine the royal lineages of other kingdoms into which I may descend and be born?”

The deva son Golden Cluster again said:

“Venerable Prabhapala, the son of King Bright Lamp in the city of Ujjayini in the kingdom of Avanti is named Full Sufficiency, and he presently has his capital in that city. King Full Sufficiency has a strong and majestic body, a great many attendants, and the power to vanquish his enemies. Could the Venerable One become this king’s son?”

The bodhisattva Prabhapala said to Golden Cluster:

“Although it possesses such advantages, this king has not a single principle worthy of serving as a model of governance. His policies are cruel and harsh, and he does not believe in cause and effect. Therefore, could you now examine other royal lineages into which I may descend and be born?”

The deva son Golden Cluster again said:

“Venerable Prabhapala, there is a great king whose capital is the city of Mathura in this Jambudvipa. His name is Good Arm. The king has a son named Sovereign Valiant General. Could the Venerable One go and become this king’s son?”

The bodhisattva Prabhapala said to Golden Cluster:

“Although it possesses such advantages, this king was born into a family of wrong views. Since a bodhisattva destined to succeed to Buddhahood must not manifest in a family of wrong views, could you examine another royal lineage into which I may descend and be born?”

The deva son Golden Cluster again said:

“Venerable Prabhapala, in the city of White Elephant there is the royal lineage of Panyu. Its king has a valiant and majestic body and a handsome, pleasing appearance unequaled in the world. He possesses the strength to subdue the enemies of neighboring kingdoms. Could the Venerable One go and become this king’s son?”

The bodhisattva Prabhapala said to Golden Cluster:

—Although he possesses such excellent qualities, and although King Bàn-nữu’s lineage is pure, the king’s sons are of mixed and confused parentage. Why is this? The king’s eldest son, named Du-địa-sư-hy-la, is the son of the Dharma King Brahmā; the king’s second son, named Tỳ-ma Tư-na, is the son of the Wind God; and the king’s third son, named Át-thuần-na, is the son of Śakra. There are also two sons by another mother. The first is named Na-câu-la, and the second is named Ta-ha-đề-bà. These two are sons of the constellation A-du-na. For this reason, could you now examine the lineages of other kings and find a place for me to take birth?

The deva prince Kim Đoàn again said:

—Venerable Hộ Minh, in this Jambudvipa there is now the city of Mị-di-la. The king of the Mị-di-la lineage is named Thiện Hữu. He possesses great numbers of elephants, horses, cattle, and goats, and every necessity of life is fully provided. His treasuries are filled with immeasurable kinds of precious objects, such as gold, silver, pearls, and gems; nothing has ever been lacking. The king is constantly diligent in cultivating practices in accordance with the Dharma. Could the Venerable One go and become this king’s son?

Bodhisattva Hộ Minh said to Kim Đoàn:

—Although King Thiện Hữu indeed possesses such excellent qualities, he is advanced in years and exceedingly old and feeble. Moreover, he is incapable of properly governing the affairs of state so that the nation may prosper, and he has many sons. Therefore, could you now seek another royal lineage as a place for me to take birth?

The deva prince Kim Đoàn again said:

—Among the kings just mentioned, some rule civilized countries, while others rule poor and backward countries. Venerable One, there is now King Nguyệt Chi, who governs an archipelago in the sea of Tỳ-nữu. Both his father and mother belong to a Brahmin lineage. They both cultivate pure conduct, are thoroughly versed in the rites of sacrifice to the devas, and have profound mastery of the four Vedas. Could the Venerable One go and become this king’s son?

Bodhisattva Hộ Minh said to Kim Đoàn:

—Although this king possesses such excellent qualities, I am to be born, renounce the household life, and attain awakening; therefore, it is essential that I be born into a royal lineage. I do not wish to be born into a Brahmin family. For this reason, you should now seek only a royal lineage as a place for me to take birth.

The deva prince Kim Đoàn again said:

—For the Venerable One, I have examined the palaces, villages, towns, and cities of the kings of all the countries throughout this Jambudvipa, as well as each king’s governance and achievements in his own country. Having examined them in this way until now, I am utterly exhausted and distressed. My mind has grown dazed and my thoughts confused, and I am no longer capable of continuing to examine other places. Even if I were to examine them, my mouth could never describe them all!

Bodhisattva Hộ Minh said to Kim Đoàn:

—It is indeed just as you say. Nevertheless, for my sake, strive to find a king of pure lineage who can provide a place for me to take birth.

The deva prince Kim Đoàn again said:

—While anxiously examining every place for the Venerable One, my mind became weary, and I suddenly forgot one royal lineage.

Bodhisattva Hộ Minh immediately asked:

—What is the name of that king?

Kim Đoàn replied:

—There is a royal lineage whose ancestors were chosen and acclaimed by the people through common deliberation. This Sugarcane Clan has produced wheel-turning sage-kings generation after generation, and their descendants have succeeded one another as kings down to the king who established his capital in the city of Ca-tỳ-la-bà-tô-đô. He belongs to the Śākya clan and is named Sư Tử Giáp. The son of King Sư Tử Giáp ascended the throne with the royal title Thâu-đàn-đầu, and his fame resounds among all devas and humans throughout the world. Could the Venerable One go and become this king’s son?

Bodhisattva Hộ Minh said to Kim Đoàn:

—Excellent! Excellent! Deva prince Kim Đoàn, you have skillfully examined and selected this king. I, too, intend to be born into that family; what I have contemplated accords with what you have said. You should know that I have resolved to be born into that family as the son of King Thâu-đàn-đầu.

Kim Đoàn, you should know that the family into which a bodhisattva in his final existence takes birth must be endowed with sixty virtues. What are these sixty virtues?

1. From ancient times to the present, this lineage must have been pure and noble.

2. This family must always receive the mindful protection and support of sages and noble beings.

3. This family must not commit any evil deed.

4. All who are born into this family must be pure.

5. This family’s lineage must be legitimate and unmixed with the blood of another clan.

6. The descendants who succeed one another as kings in this family must be eldest sons, without interruption.

7. From ancient times to the present, this family’s succession of kings must never have been interrupted.

8. All kings born into this family from former times to the present must have planted many roots of goodness.

9. Those born into this family must always be praised by devas, sages, and noble beings.

10. Those born into this family must be endowed with great majesty and virtue.

11. All wives and children in this family must be chaste and upright.

12. This family must produce many wise and courageous sons.

13. The people of this family must be gentle in temperament.

14. Those born into this family must not be wanton or immoral.

15. Those born into this family must not be fainthearted.

16. Those born into this family must never harbor cowardice.

17. Those born into this family must be intelligent and greatly wise.

18. Those born into this family must be skilled in many occupations.

19. Those born into this family must all fear wrongdoing.

20. Those born into this family must not engage in the deceptive trades of the world, nor be greedy for wealth in earning their livelihood.

21. Those born into this family must always have many friends.

22. Those born into this family must not sustain their lives by killing living creatures.

23. This family’s lineage must always recognize and repay kindness and uphold righteousness.

24. This family’s lineage must always practice austerities.

25. Those born into this family must not be swayed by others.

26. Those born into this family must not harbor resentment.

27. Those born into this family must not be deluded.

28. Those born into this family must not be fearful and follow after others.

29. Those born into this family must not have a fondness for killing.

30. Those born into this family must be free from wrongdoing.

31. Those born into this family must obtain abundant food when going on almsround.

32. Whoever comes to this family seeking alms must always be provided for.

33. Those born into this family must possess an unyielding resolve that no one can subdue.

34. The customs of this family must serve as a model for everyone.

35. This family must always delight in giving to sentient beings.

36. This family must attach great importance to establishing the law of cause and effect.

37. Those born into this family must be courageous people in the world.

38. This family must always make offerings to all seers, sages, and noble beings.

39. This family must always make offerings to divine spirits.

40. This family must always make offerings to the devas.

41. This family must always make offerings to great beings.

42. Throughout many generations, this family must have had no enemies.

43. This family’s good name, majesty, and influence must resound everywhere.

44. This family must be foremost among all other families.

45. Those born into this family, from past generations to the present, must all belong to a lineage of sages and noble beings.

46. Among noble lineages, those born into this family must belong to the foremost noble lineage.

47. Those born into this family must always belong to the lineage of wheel-turning sage-kings.

48. Those born into this family must belong to a lineage of great majesty and virtue.

49. Those born into this family must have immeasurable retinues surrounding and protecting them.

50. The retinues of those born into this family must not become dispersed.

51. Those born into this family have more kinsfolk than others.

52. Those born into this family all dutifully support their loving mothers.

53. Those born into this family all dutifully support their fathers.

54. Those born into this family all make offerings to the shramanas.

55. Those born into this family all make offerings to the brahmins.

56. Those born into this family possess grain in great abundance.

57. Those born into this family possess much gold, silver, mother-of-pearl, agate, and every kind of wealth, lacking nothing whatsoever.

58. Those born into this family possess many male and female servants, elephants, horses, cattle, and goats.

59. Those born into this family have never labored for hire under others.

60. Those born into this family are fully provided with all things in the world and lack nothing whatsoever.

Kim Doan, whenever a bodhisattva in his final existence dwells within his mother's womb, that mother must possess thirty-two qualifications before she is capable of bearing the bodhisattva in her womb. What are these thirty-two qualifications?

1. That mother must have been born into a righteous and virtuous family.

2. That mother's body and limbs must be whole and complete.

3. That mother's virtue must be perfect.

4. That mother must have been born into a noble family.

5. That mother must be an exemplar.

6. That mother must belong to a pure lineage.

7. That mother's appearance must be upright and beautiful, without equal.

8. That mother's station and virtue must accord with one another.

9. That mother's figure must be well proportioned from head to foot.

10. That mother must never have given birth before.

11. That mother must possess great merit.

12. That mother's mind must always dwell upon joyful things.

13. That mother's mind must always accord with every wholesome deed.

14. That mother must be free from a crooked mind.

15. That mother's three karmas of body, speech, and mind must be well disciplined.

16. That mother must be free from fearfulness.

17. That mother must be widely learned and possess a retentive memory.

18. That mother must be highly skilled in the accomplishments proper to women.

19. That mother must be free from flattery.

20. That mother must be free from deceit.

21. That mother must be free from anger.

22. That mother must be free from jealousy.

23. That mother must be free from stinginess.

24. That mother must be free from impetuousness.

25. That mother's resolve must be difficult to shake.

26. That mother must possess exceedingly fine features.

27. That mother's mind must always abide in patient forbearance.

28. That mother must possess a sense of shame and moral conscience.

29. That mother must have little lust, anger, and delusion.

30. That mother's conduct must not violate womanly virtue.

31. That mother must conduct herself tenderly toward her husband and children.

32. Every meritorious practice cultivated by that mother must be complete.

Only such a mother is capable of receiving the final body of a bodhisattva in his last existence. When the bodhisattva wishes to enter the womb of the Holy Mother, he must choose a day under the Ghost lunar mansion. Only then does he take birth in his mother's womb. Before the Holy Mother conceives the bodhisattva in his final existence, she must undertake the Eightfold Fasting Precepts; only afterward does the bodhisattva descend in spirit into her womb.

The Bodhisattva Hộ Minh further said:

“Today I assume this body not for wealth or the pleasures of the five desires in the world. I take birth for this one lifetime in the human realm solely because I have compassion for suffering sentient beings and wish to bring them peace and happiness.”

Within the assembly, one heavenly maiden said to another:

“The Bodhisattva Hộ Minh, our honored one, will certainly descend and be born in the human realm. He will leave us and this palace behind; why, then, should we still delight in remaining here?”

The second heavenly maiden replied:

“What can we do? What can we do? We do not know what we should do now to reach the human realm and carefully discover the household in which the bodhisattva will take birth!”

The third heavenly maiden proposed:

“Today, let us vow to relinquish our lifespan in this heavenly realm and take birth in Jambudvipa. Why? Because we also vow to go there and be born at the same time as our Bodhisattva Hộ Minh.”

The fourth heavenly maiden said:

“We should not cling to this realm. Why? Because the Bodhisattva Hộ Minh, our honored one, is even relinquishing his lifespan in this realm to be born among humankind—how much more should we do so!”

Another heavenly maiden addressed the Venerable Hộ Minh:

“Today, as you descend to be born in Jambudvipa, we humbly beseech you, Great Being, not to forget us.”

The Bodhisattva Hộ Minh told the heavenly maidens:

“Do not give rise to such excessive anguish. I formerly taught you that all realms are impermanent, like the trunk of a banana tree, without anything firm or enduring; like an object borrowed from another, which, after being used, must be returned to its owner and does not belong to oneself; like a mirage, a magical illusion, or a bubble upon the water. All realms deceive the deluded, who regard them as permanent and abiding.”

At that time, a heavenly son in the great assembly, his heart sorrowful and distressed, lamented:

“According to the bodhisattva's teaching, all realms are impermanent and unreal. How astonishing! Why, then, should we remain attached to this place? Today we behold the Bodhisattva Hộ Minh, whose body is endowed with such complete merit. He was born in this Tushita Heaven, has accumulated such blessings and virtue, is so dignified and upright, and is adorned with such beauty, yet the bodhisattva relinquishes it all to descend and be born in the world of dust. How astonishing! Why should we alone continue living in this impermanent realm?”

Then a second heavenly son replied:

“Excellent, heavenly son! It is so! It is so! It is exactly as you have said.” He then spoke this verse:

In former times, the great Bodhisattva Hộ Minh

Was repeatedly born within the realm of form.

From servants, elephants, horses, and precious gems,

To what was dearest—wife and children—he relinquished all.

At times he even cut the flesh and bones of his body;

His head, eyes, marrow, blood, and skin he gave away.

Whenever beings wished for these, he fulfilled their desires;

Hundreds of thousands of times, the bodhisattva gave them all.

At that time, another heavenly son in the great assembly spoke this verse:

Alas, these bodies of ours,

Born within the heavenly realm!

Now we fear that we shall fall,

Like people dreading the Lord of Death.

Who is there within the world

Whose blessings are enjoyed without end?

In this impermanent world,

All that is born must perish.

The Bodhisattva Hộ Minh told the devas:

“Devas, among all worldly dharmas, birth, death, separation, and parting are fundamental. You should not suffer or grieve on my account. Why? From time immemorial until now, I have committed no evil karma. Your present wish that I should remain here for a long time can in no way be fulfilled. In past lives, I drew near to the Buddha, Dharma, and Sangha, planted wholesome karmic roots, constantly aroused the aspiration for the Way, and sought to fulfill the great vow. Therefore, today I have obtained the blessed recompense by which I shall realize unsurpassed bodhi. You ought to rejoice; why do you instead give rise to anguish?”

After hearing these words, the devas said to one another:

“We devas clearly see that the Great Being Hộ Minh will indeed soon descend and be born in the human realm.” Together they proclaimed: “Venerable Hộ Minh! When, before long, you are born in the human realm, all the majestic virtue and blessed prosperity of the devas' palaces in this Tushita Heaven will follow you. You will assume your final body composed of the four great elements among humankind. Whom, then, shall we devas know to honor and serve?”

The Bodhisattva Hộ Minh told the devas:

“Before the five signs of decline appeared in my body, I expounded to you the conditioned nature and impermanence of all dharmas. You should single-mindedly remember those teachings and never forget them. I shall now depart from this place and be born in the human realm, where I shall attain unsurpassed perfect enlightenment and turn the unsurpassed, wondrous Dharma wheel. You may make vows to take birth in the human world; after you are born there, you shall be liberated from all suffering and affliction.”

After the Bodhisattva Hộ Minh had examined the family into which he would be born, a palace called Lofty Banner immediately appeared in Tuṣita Heaven. It was sixty yojanas in height and breadth. The Bodhisattva constantly dwelt in this palace and expounded the essential teachings of the Dharma to the devas.

After taking his seat in this palace, the Bodhisattva said to the devas of Tuṣita Heaven: “Devas, you should assemble here. Before long, I shall descend and be born in the human world. I now wish to teach a Dharma Illumination Gate called ‘The Gateway of Skillful Means for Entering the True Nature of All Dharmas.’ This is the final teaching I shall leave with you. If you bear me in mind, you should give rise to joy when you hear this Dharma gate.”

Having heard these words, the entire assembly of devas in Tuṣita Heaven, together with all their retinues and celestial maidens, gathered in the palace.

When the Bodhisattva Hộ Minh saw that the great assembly of devas had gathered, he expounded the Dharma to them. At that very moment, he manifested another palace above the Lofty Banner Palace. It was so lofty and spacious that it covered all four continents, magnificent and splendid beyond compare. The entire palace was adorned with the seven treasures, majestic and dazzling; none of the palaces in the desire realm could equal it. When the devas of the form realm saw this palace, they thought that their own palaces were no different from burial mounds.

In the past, the Bodhisattva Hộ Minh had cultivated many practices, planted roots of goodness, accomplished immeasurable meritorious karma, and perfected every virtue. Thus, when he sat upon the lofty, spacious, and magnificent lion throne, that throne was adorned with an immeasurable array of precious substances. Immeasurable and boundless kinds of celestial garments were spread upon it, while immeasurable and boundless censers made of precious jewels released clouds of renowned incense, filling the air with a wondrous fragrance, and fragrant flowers were scattered upon the ground.

Adorned with hundreds of thousands of myriads of koṭis of precious treasures, the throne emitted a radiance that brilliantly illuminated the entire palace. Above and below the palace were draped jeweled netted canopies interspersed with golden bells that rang with wondrous sounds. This great jeweled palace also had thousands of myriads of parasols and brilliantly colored tassels, which radiated light in every direction.

There were also immeasurable and boundless hundreds of thousands of celestial maidens, each carrying a musical instrument made of the seven treasures. Their music voiced praises of the immeasurable and boundless virtues that the Bodhisattva had cultivated in the past. The Four Heavenly Kings, accompanied by hundreds of thousands of myriads of koṭis of devas, guarded both sides of the palace.

Thousands of myriads of devas in Śakra’s assembly paid homage to the palace, as did thousands of myriads of devas from the Brahmā heavens. Moreover, hundreds of thousands of myriads of nayutas of bodhisattvas protected the palace, and hundreds of thousands of myriads of nayutas of Buddhas throughout the ten directions likewise kept it in their compassionate mindfulness.

Throughout hundreds of thousands of myriads of koṭis of nayutas of kalpas, the Bodhisattva Hộ Minh had cultivated the pāramitās and thereby attained such meritorious rewards. The causes and conditions were complete, his virtues continually increased, and everything was adorned in this manner.

Seated upon this lofty and wondrous lion throne, the Bodhisattva addressed the entire great assembly of devas:

“Devas, I shall soon depart from this place and be born in the human realm. Before you all, I must clearly explain one hundred and eight Dharma Illumination Gates and leave them for you to study and practice. Only afterward shall I descend and take birth.

“Devas, listen attentively and engrave in your hearts the one hundred and eight Dharma Illumination Gates that I am about to teach:

1. Right faith: This Dharma Illumination Gate enables practitioners to maintain firm right faith without regression.

2. Purity of mind: This Dharma Illumination Gate enables practitioners to keep their minds free from defilement.

3. Joy: This Dharma Illumination Gate enables practitioners to attain peace of mind.

4. Delight: This Dharma Illumination Gate enables practitioners to purify their minds.

5. Purity of body: This Dharma Illumination Gate enables practitioners to keep the three karmas of the body pure.

6. Purity of speech: This Dharma Illumination Gate enables practitioners to eliminate the four evils of speech.

7. Purity of mind: This Dharma Illumination Gate enables practitioners to eliminate the three poisons of the mind.

8. Mindfulness of the Buddha: This Dharma Illumination Gate enables practitioners to contemplate the purity of the Buddha.

9. Mindfulness of the Dharma: This Dharma Illumination Gate enables practitioners to contemplate the purity of the Dharma.

10. Mindfulness of the Sangha: This Dharma Illumination Gate enables practitioners to attain steadfast realization of the path.

11. Mindfulness of giving: This Dharma Illumination Gate enables practitioners to give without seeking karmic reward.

12. Mindfulness of moral discipline: This Dharma Illumination Gate enables practitioners to fulfill all their vows.

13. Mindfulness of devas: This Dharma Illumination Gate enables practitioners to generate the vast aspiration.

14. Mindfulness of loving-kindness: This Dharma Illumination Gate enables practitioners, wherever they may be born, to possess surpassing roots of goodness.

15. Compassion: This Dharma Illumination Gate enables practitioners to refrain from killing living beings.

16. Sympathetic joy: This Dharma Illumination Gate enables practitioners to harbor no displeasure in their hearts.

17. Equanimity: This Dharma Illumination Gate enables practitioners to become disenchanted with and detach themselves from the five sensual desires.

18. Contemplation of impermanence: This Dharma Illumination Gate enables practitioners to see that attachment to the three realms is transient and illusory.

19. Contemplation of suffering: This Dharma Illumination Gate enables practitioners to sever all cravings.

20. Contemplation of non-self: This Dharma Illumination Gate enables practitioners to relinquish attachment to self.

21. Contemplation of tranquility: This Dharma Illumination Gate enables practitioners to keep their minds free from agitation and distraction.

22. Moral shame: This Dharma Illumination Gate enables practitioners to attain serenity of mind.

23. Moral dread: This Dharma Illumination Gate enables practitioners to eliminate outward evils.

24. Truthfulness: This Dharma Illumination Gate enables practitioners not to deceive humans or devas.

25. Sincerity: This Dharma Illumination Gate enables practitioners not to deceive themselves.

26. Practice of the Dharma: This Dharma Illumination Gate enables practitioners to practice in accordance with all dharmas.

27. The Three Refuges: This Dharma Illumination Gate prevents practitioners from falling into the three evil destinies.

28. Knowing gratitude: This Dharma Illumination Gate enables practitioners to preserve their roots of goodness.

29. Repaying kindness: This Dharma Illumination Gate enables practitioners not to forsake those who have helped them.

30. Not deceiving oneself: This Dharma Illumination Gate enables practitioners not to praise themselves.

31. Acting for the sake of sentient beings: This Dharma Illumination Gate enables practitioners not to disparage others.

32. Acting for the sake of the Dharma: This Dharma Illumination Gate enables practitioners to practice correctly in accordance with the true Dharma.

33. Knowing the proper time: This Dharma Illumination Gate enables practitioners to speak at the appropriate time.

34. Restraining self-conceit: This Dharma Illumination Gate enables practitioners to perfect wisdom.

35. Not giving rise to evil thoughts: This Dharma Illumination Gate protects both practitioners and others.

36. Freedom from obstruction: This Dharma Illumination Gate enables practitioners to be free from doubt.

37. Clear faith: This Dharma Illumination Gate enables practitioners to penetrate the ultimate truth.

38. Contemplation of impurity: This Dharma Illumination Gate enables practitioners to become free from defiled desire.

39. Non-contention: This Dharma-illumination gateway enables the practitioner to be free from thoughts of hostility, dispute, and litigation.

40. Freedom from delusion: This Dharma-illumination gateway enables the practitioner to cease killing living beings.

41. Delight in the meanings of all dharmas: This Dharma-illumination gateway enables the practitioner to seek and attain the meanings of all dharmas.

42. Aspiring to understand all dharmas clearly: This Dharma-illumination gateway enables the practitioner to understand all dharmas clearly.

43. Seeking extensive learning: This Dharma-illumination gateway enables the practitioner to contemplate correctly the true characteristics of all dharmas.

44. Right skillful means: This Dharma-illumination gateway enables the practitioner to act rightly.

45. Knowledge of name and form: This Dharma-illumination gateway enables the practitioner to remove all obstacles of body and mind.

46. Removing the causes of attachment to views: This Dharma-illumination gateway enables the practitioner to attain liberation.

47. Harboring neither enmity nor partiality: This Dharma-illumination gateway enables the practitioner to give rise to a mind of equality toward both enemies and loved ones.

48. The transient nature of the five skandhas: This Dharma-illumination gateway enables the practitioner to know the causes of suffering.

49. The equality of the great elements: This Dharma-illumination gateway enables the practitioner to sever all compounded dharmas.

50. The six ayatanas: This Dharma-illumination gateway enables the practitioner to cultivate the Right Path.

51. Patience regarding the non-arising of dharmas: This Dharma-illumination gateway enables the practitioner to realize quiescent cessation.

52. Contemplation of the body: This Dharma-illumination gateway enables the practitioner to know that all dharmas are quiescent.

53. Contemplation of feelings: This Dharma-illumination gateway enables the practitioner to bring all feelings to an end.

54. Contemplation of the mind: This Dharma-illumination gateway enables the practitioner to know that the mind is like an illusion.

55. Contemplation of dharmas: This Dharma-illumination gateway enables the practitioner's wisdom to become luminous and clear.

56. The four right efforts: This Dharma-illumination gateway enables the practitioner to abandon evil and perform wholesome deeds.

57. The four bases of spiritual power: This Dharma-illumination gateway enables the practitioner's body and mind to become light and easeful.

58. The faculty of faith: This Dharma-illumination gateway enables the practitioner not to be led by the words of others.

59. The faculty of diligence: This Dharma-illumination gateway enables the practitioner to skillfully realize all forms of wisdom.

60. The faculty of mindfulness: This Dharma-illumination gateway enables the practitioner to skillfully create wholesome karma.

61. The faculty of concentration: This Dharma-illumination gateway enables the practitioner's mind to become purified.

62. The faculty of wisdom: This Dharma-illumination gateway enables the practitioner to discern all dharmas clearly in the present.

63. The power of faith: This Dharma-illumination gateway enables the practitioner to escape the power of Mara.

64. The power of diligence: This Dharma-illumination gateway enables the practitioner to become irreversible.

65. The power of mindfulness: This Dharma-illumination gateway enables the practitioner not to be distracted by thoughts of other dharmas.

66. The power of concentration: This Dharma-illumination gateway enables the practitioner to eliminate deluded thoughts.

67. The power of wisdom: This Dharma-illumination gateway enables the practitioner to transcend the two attachments to existence and nonexistence.

68. The enlightenment factor of mindfulness: This Dharma-illumination gateway enables the practitioner to possess the wisdom that understands all dharmas as they truly are.

69. The enlightenment factor of investigation of dharmas: This Dharma-illumination gateway enables the practitioner to clearly discern all dharmas.

70. The enlightenment factor of diligence: This Dharma-illumination gateway enables the practitioner to possess favorable conditions leading to understanding.

71. The enlightenment factor of joy: This Dharma-illumination gateway enables the practitioner to attain all states of concentration.

72. The enlightenment factor of tranquility: This Dharma-illumination gateway enables the practitioner to fulfill all duties.

73. The enlightenment factor of concentration: This Dharma-illumination gateway enables the practitioner to know the equality of all dharmas.

74. The enlightenment factor of equanimity: This Dharma-illumination gateway enables the practitioner to become disenchanted with and detach from all dharmas.

75. Right View: This Dharma-illumination gateway enables the practitioner to end all outflows and karma and realize the Noble Path.

76. Right Discernment: This Dharma-illumination gateway enables the practitioner to end all discrimination and nondiscrimination.

77. Right Speech: This Dharma-illumination gateway enables the practitioner to know clearly that all names, sounds, and languages are unreal, like echoes.

78. Right Action: This Dharma-illumination gateway enables the practitioner to refrain from creating evil karma and receiving painful retribution.

79. Right Livelihood: This Dharma-illumination gateway enables the practitioner to eliminate the evil paths.

80. Right Conduct: This Dharma-illumination gateway enables the practitioner to reach the shore of liberation.

81. Right Mindfulness: This Dharma-illumination gateway enables the practitioner not to think of other dharmas.

82. Right Concentration: This Dharma-illumination gateway enables the practitioner's mind to remain undistracted, serene, and still.

83. The bodhicitta: This Dharma-illumination gateway enables the practitioner never to abandon the Three Jewels.

84. Reliance: This Dharma-illumination gateway enables the practitioner not to delight in the teachings of the Lesser Vehicle.

85. Right Faith: This Dharma-illumination gateway enables the practitioner to understand the profound and sublime reach of the Buddha-Dharma.

86. Advancement: This Dharma-illumination gateway enables the practitioner to perfect all wholesome roots.

87. Generosity: This Dharma-illumination gateway enables the practitioner constantly to teach and transform beings afflicted by greed, thereby perfecting the adornments of the realms of all Buddhas.

88. Moral discipline: This Dharma-illumination gateway enables the practitioner to uphold pure precepts, teach and transform those who violate the precepts, and transcend all dangers of the evil paths.

89. Patience: This Dharma-illumination gateway enables the practitioner to be free from anger, arrogance, sycophancy, flattery, and other such states of mind, and to teach and transform beings afflicted by those faults.

90. Diligence: This Dharma-illumination gateway enables the practitioner to perform wholesome deeds and teach and transform those who are indolent.

91. Meditative concentration: This Dharma-illumination gateway enables the practitioner to perfect all meditative concentrations and spiritual powers in order to teach and transform those whose minds are distracted.

92. Wisdom: This Dharma-illumination gateway enables the practitioner to relinquish obstinacy and the dark thoughts of ignorance in order to teach and transform the foolish.

93. Skillful means: This Dharma-illumination gateway enables the practitioner to manifest teachings in accordance with the circumstances and capacities of sentient beings, so that the works of the Buddhas may be accomplished.

94. The four means of embracing: This Dharma-illumination gateway enables the practitioner to draw sentient beings into the path of bodhi and then teach them the Buddha-Dharma.

95. Teaching and transforming sentient beings: This Dharma-illumination gateway enables the practitioner not to indulge in the happiness attained for oneself, but tirelessly to teach and transform sentient beings.

96. Receiving the true Dharma: This Dharma-illumination gateway enables the practitioner to eliminate the afflictions of sentient beings.

97. Accumulating merit and virtue: This Dharma-illumination gateway enables the practitioner to benefit all sentient beings.

98. Cultivating meditation: This Dharma-illumination gateway enables the practitioner to possess the ten powers in full.

99. Quiescent concentration: This Dharma-illumination gateway enables the practitioner to perfect fully the samadhis of the Tathagata.

100. Luminous discernment: This Dharma-illumination gateway enables the practitioner to perfect wisdom completely.

101. Attaining unobstructed eloquence: This Dharma-illumination gateway enables the practitioner to perfect the Dharma-eye.

102. Fulfilling all practices: This Dharma-illumination gateway enables the practitioner to perfect the Buddha-eye.

103. Perfecting dharani: This Dharma-illumination gateway enables the practitioner, upon hearing any teaching of the Buddha-Dharma, to receive and retain it.

104. Realizing unobstructed eloquence: This Dharma-illumination gateway enables the practitioner to bring joy to sentient beings.

105. Conforming patience: This Dharma-illumination gateway enables the practitioner to accord with all dharmas of the Buddhas.

106. Realizing patience regarding the non-arising of dharmas: This Dharma-illumination gateway enables the practitioner to receive a Buddha's prediction of future awakening.

107. The stage of irreversibility: This Dharma-illumination gateway enables the practitioner to possess fully all the dharmas of the Buddhas of the past.

108. The wisdom progressing from the First Bhumi to the Tenth Bhumi: This Dharma-illumination gateway enables the practitioner to receive a Buddha's consecration and perfect omniscience.

The Bhumi of Consecration: This Dharma-illumination gateway enables the practitioner, from birth through renunciation, to proceed directly to the attainment of unsurpassed, complete, perfect awakening.

After the Bodhisattva Prabhapala had expounded these teachings of skillful means, he further addressed all the devas:

—You devas should know that these one hundred and eight Dharma Gates of Illumination shall remain in the heavenly realm. You must receive and uphold them, constantly keeping them in mind, and never become negligent.