方廣大莊嚴經

Chapter 1: INTRODUCTION

Thus have I heard:

At one time, the Buddha was dwelling in Prince Jeta’s Grove, Anathapindika’s Park, in the kingdom of Shravasti, together with a great Sangha of twelve thousand bhikshus, all of whom were great arhats. Their names included the Venerable Ajnata Kaundinya, the Venerable Mahakashyapa, the Venerable Shariputra, the Venerable Maudgalyayana, the Venerable Mahakatyayana, the Venerable Purna Maitrayaniputra, the Venerable Mahanama, the Venerable Anuruddha, the Venerable Kapphina, the Venerable Bhaddiya, the Venerable Upali, the Venerable Nanda, the Venerable Sagata, the Venerable Ananda, and the Venerable Rahula. These were arhats well known to all.

There were also thirty-two thousand great bodhisattvas, all of whom were bound to only one more birth. Their spiritual powers, samadhis, and wondrous functions were perfected; their great vows had been fulfilled; they had attained unobstructed wisdom and the various kinds of Dharma-patience; they possessed the dharanis in full; and their eloquence was unhindered, all arising from the paramitas. They had completely traversed all the bodhisattva bhumis and attained every freedom of a bodhisattva.

Among them were Bodhisattva Maitreya, Bodhisattva Sovereign Mastery of Dharani, Bodhisattva Lion King, Bodhisattva Accomplishment of Meaning, Bodhisattva Wisdom of Serene Discipline, Bodhisattva Constantly Vigorous, Bodhisattva Unobstructed Wisdom, and Bodhisattva Contemplation of Great Compassion. These and other such bodhisattvas were all present in full assembly.

At that time, the Blessed One regularly received the four kinds of reverential offerings from the four assemblies of bhikshus, bhikshunis, upasakas, and upasikas, as well as from kings, princes, great ministers, officials and their retinues, kshatriyas, brahmins, elders, householders, and followers of other paths. Yet amid these supremely excellent offerings, the Buddha’s mind remained wholly undefiled, just as a lotus blossom is unstained by the mud.

His renown resounded throughout the ten directions, and he was extolled by ten epithets: Tathagata, Worthy One, Perfectly and Completely Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, Blessed One. In brief, he had perfected the five eyes and the six superknowledges. Ever dwelling in the world and throughout its lands, he expounded the True Dharma for gods and humans.

Excellent in the beginning, excellent in the middle, and excellent in the end, his teaching revealed profound and lofty meaning through skillful language; it was pure, complete, and replete with every aspect of the stainless holy life.

Then, around midnight, the Tathagata entered the samadhi called the Buddha’s Adornment. From the ushnisha upon the crown of his head, he emitted a great ray of light called Unattached Recollection of the Buddhas of the Past, which shone upward as far as the Pure Abodes. Wishing to instruct and reveal the teaching to the devas there, he caused these verses to issue from within that ray of light:

The Muni’s body, speech, and mind are pure;

His wisdom brightly illuminates the entire world.

His supreme radiance dispels the darkness;

Therefore, turn back and reverently bow to Shakyamuni.

The great ocean of wisdom is filled with majestic virtue;

Mastering the Dharma, he is the sovereign Dharma King.

Worthy One of the World, God Above Gods—

He is the Greatly Awakened One; take refuge in him.

His mind has subdued myriad difficulties;

His purified thought has left every net of Mara far behind.

He is the One of Vision and Learning, cleansed of faults;

He is the Liberated One, worthy of reverent refuge.

The Buddha’s essential nature is quiescent, empty, and transcendent;

Though performing boundless deeds, he remains ever serene.

He has realized the pure and wondrous principle and ended all doubt;

All should resolve in faith and bow to him for refuge.

Like the Great King of Physicians, he bestows wholesome medicine;

With valiant eloquence, he eliminates false paths.

Wishing his retinue to understand the supreme meaning,

The Guiding Teacher expounds the unsurpassed Dharma.

At that time, the devas of the Pure Abodes, dwelling in meditative absorption, clearly heard these verses. They immediately recollected the Buddhas and Tathagatas of immeasurable, boundless asamkhyeya kalpas in the past, and the adornments of merit in those Buddhas’ lands and all their Dharma assemblies appeared distinctly before them. Then Maheshvara, Nanda, Sunanda, and innumerable other devas of the Pure Abodes, blazing with brilliant light and majestic in spiritual might, illuminated Prince Jeta’s Grove, Anathapindika’s Park. They all came to the place where the Buddha was absorbed in samadhi, bowed their heads at his feet, then arose, joined their palms, and addressed him with utmost reverence:

“Blessed One, there is a sutra called the Vast and Universal Dharma-Gate of the Great Adornment of Spiritual Powers and Play, which sets forth the fundamental virtues and practices of a bodhisattva. That bodhisattva, dwelling in the wondrous Tushita Heaven, contemplated manifesting his descent and birth into a renowned lineage endowed with every virtue. He performed all the duties of a youth and was fully accomplished in the literary and martial arts, skill, and valor.

In the world, that bodhisattva completed all the most excellent deeds, experienced and fully understood the five kinds of sensual desire, perfectly practiced the bodhisattva path, subdued the hosts of Mara, and manifested the wondrous, fearless power of the Tathagata together with all the Buddha-Dharmas. Such is this sutra, which was expounded by immeasurable Buddhas and Blessed Ones of the past: Buddha Padma Supreme, Buddha Banner of Dharma, Buddha Subtle Illumination, Buddha Banner of Merit, Buddha Nature of Merit, Buddha Great Nature, Buddha Primordial Deva, Buddha Supreme Radiance, Buddha True Banner, Buddha Adamantine Firmness, Buddha Subduer of All, Buddha Color of True Gold, Buddha Supremely Lofty Conduct, Buddha Coral Ocean, Buddha Flower Banner, Buddha Most Excellent Form,

Buddha Good Eyes, Buddha Guardian Sage, Buddha Supreme Wheel, Buddha Lofty Victor, Buddha Blossoming Lotus, Buddha Light Between the Brows, Buddha Lotus Throne, Buddha Excellent Radiance, Buddha Auspicious One, Buddha Excellent Vision, Buddha Lion’s Light, Buddha Firm Wisdom Bestowal, Buddha Spring Fragrance, Buddha Vast Renown, Buddha Tissa, Buddha Phussa, Buddha Adornment of the World, Buddha Universal Radiance, Buddha Precious Renown, Buddha Most Excellent Radiance, Buddha Brahma Light, Buddha Excellent Voice, Buddha Wondrous Flower, Buddha Beautiful Sound, Buddha Conduct of Supreme Form, Buddha Smiling Eyes, Buddha Accumulation of Merit, Buddha Voice of the Great Cloud, Buddha Excellent Form, Buddha Light of Longevity, Buddha Elephant King’s Majestic Gait, Buddha Delight of the World,

Buddha Subduer of the Hostile Maras, Buddha Rightly Worthy One, Buddha Vipashyin, Buddha Shikhin, Buddha Vishvabhu, Buddha Krakucchanda, Buddha Kanakamuni, Buddha Kashyapa, and immeasurable other Buddhas and Tathagatas of the past, all of whom expounded this sutra.

Therefore, we beseech the Blessed One, like the Buddhas of the past, to expound it for the benefit and happiness of immeasurable sentient beings, out of compassion for the world, so that beings may attain true benefit; so that gods and humans may receive ever greater benefit from the teachings of the Great Vehicle; so that false paths and hostile Maras may all be subdued and destroyed; so that the meritorious practices of a bodhisattva may be clearly revealed; so that beings may strive vigorously to attain the fruit of the Supreme Vehicle and comprehend the True Dharma; so that the abiding presence of the Three Jewels may flourish and never disappear; and so that the attainment of Buddhahood and the perfect fulfillment of its work may be manifested.

It is for these reasons that all Buddhas expound this sutra.”

At that time, out of compassion for the devas, the Tathagata silently assented. Knowing that the Buddha had graciously consented, the devas rejoiced exceedingly, and their minds all became pure. They bowed their heads in homage, circumambulated the Buddha clockwise three times, and scattered celestial mandara flowers as an offering. Having done so, they all vanished.

Early the following morning, the Blessed One went to the Kala Dharma hall, spread out his sitting cloth, and took his seat. The great bodhisattvas and the assembly of shravakas reverently surrounded him. When all were settled, the Blessed One addressed the bhikshus:

—At midnight last night, the god Maheshvara, together with Nanda, Sunanda, and innumerable devas of the Pure Abodes, assembled here. Bowing their heads in reverence, they respectfully entreated Me to expound the Sutra of the Great Adornment of the Miraculous Play. Out of compassion for all humans and devas in this world, and also so that bodhisattvas of the present and future might gain even greater benefit, I silently accepted their request at that time. Therefore, bhikshus, listen with utmost attention. Today I shall speak of that sutra.

Chapter 2: THE TUSHITA HEAVENLY PALACE

At that time, the Buddha addressed the bhikshus:

—For what reasons is this sutra called the Sutra of the Great Adornment of the Miraculous Play, a Vaipulya Teaching? It is because this sutra reveals how bodhisattvas dwelling in the palace of Tushita Heaven continually manifest immeasurable majestic virtue and receive offerings from the devas, and how, when the time comes for their consecration, they are praised by hundreds of thousands of Brahma beings. It also explains how the power of those bodhisattvas’ vows has been perfected, enabling them to penetrate the Dharma treasury of all Buddhas; how their wisdom-eye is pure and their minds harmonize with all places; how they possess moral shame and moral dread, contentment, right mindfulness, and right wisdom;

and how they diligently cultivate the paramitas and skillful means: generosity, moral discipline, patience, vigor, meditative concentration, and wisdom; great loving-kindness, great compassion, great sympathetic joy, and great equanimity.

Their pure conduct is immaculate; they attain great supernormal powers; and their cognition of all dharmas is unobstructed, without attachment. They cultivate to perfection all the factors conducive to enlightenment: the four foundations of mindfulness, the four right efforts, the four bases of supernormal power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path. Those bodhisattvas possess all the excellent marks adorning their bodies.

They constantly work for the benefit of sentient beings and never abandon them. They practice in accordance with the Dharma, without the slightest falsity. They extensively proclaim the True Dharma without any thought of covetous gain.

Their minds are pure, upright, and free from all deception and wrongdoing. They are utterly fearless and free from arrogance, and their minds remain impartial toward all sentient beings. They constantly make offerings to immeasurable hundreds of thousands of myriads of kotis of Buddhas, Tathagatas, and they show reverence and honor to immeasurable hundreds of thousands of nayutas of great bodhisattvas.

Moreover, wishing that the hosts of Brahmas, Shakras, the Four Heavenly Kings, Maheshvaras, devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others, upon hearing the name of this sutra, would praise it and give rise to joyful minds, they employ skillful means and unobstructed liberation. They can thoroughly comprehend all the varied forms of literature, words, and meanings, and whenever they expound them, they encounter no impediment.

This sutra is also like a great merchant chief steering the great ship of Dharma across the ocean of birth and death, acquiring the exceedingly precious thirty-seven factors conducive to enlightenment and attaining the dharani teachings within the Buddha Dharma; it is the perfect model for cultivating the mind without ever falling into error. This sutra is like the Great Guide who has crossed the four torrents of birth, aging, illness, and death, fulfilled all vows, subdued the hostile maras, and demolished false doctrines.

With vajra wisdom joined to the army of compassion, it can destroy every kind of affliction. This sutra is like a lotus flower growing in a muddy pond, its merit and virtue extending everywhere. It is the place where the power of vows arises and increases.

The mind of great bodhicitta is its root, and the pure and wondrous Dharma-water of skillful means is its foundation; enlightenment is its branch; meditative concentration is its stamen; freedom from all feverish afflictions and the attainment of universal purity are its leaves; extensive learning, moral discipline, and heedfulness, all unobstructed, are its fragrance; and it is never defiled by worldly dharmas. This sutra is like the lion king: merit and wisdom constitute its body; supernormal powers are its feet; the Four Noble Truths are its claws; the Brahma abodes are its teeth; the four means of attraction are its head; clear insight into the twelve links of dependent origination is its life and body;

the wisdom that comprehends the thirty-seven factors of enlightenment is the crown of its head; the three gates of liberation are the direction in which it advances; meditative concentration and wisdom are its eyes; and the various samadhis are its field of cultivation.

Emerging from the forest of moral discipline, the four deportments and the path of joyful harmony constitute its body; the ten powers and four fearlessnesses attained through cultivation are its strength; freedom from every desire is its stride; and mastery, fearlessness, selflessness, and the absence of inherent existence in dharmas are its mighty roar, by which it subdues followers of other paths as a lion subdues a herd of deer.

This sutra is the unsurpassed sun among the noble persons of the human world. Meditative concentration, wisdom, and liberation are its radiance; the flickering sparks of other paths are inevitably dimmed and extinguished, all the darkness of ignorance is swept away, and the realms of humans and devas become ever more brilliantly illuminated. It is like the full moon, shining with pure radiance and unobscured by even the slightest cloud, which the world delights to behold.

Among the constellations, it is the supreme source of serene light, illuminating the path of liberation on the way to enlightenment. It is a golden lotus blooming fully in the realms of humans and devas. It is also like a wheel-turning monarch who teaches all four continents impartially, taking the seven factors of enlightenment as his treasures, the impartial mind toward all sentient beings as the ten wholesome actions, and the great vows that accomplish all unobstructed dharmas as his precious vehicle.

It is like the great ocean, so deep and vast that its depths are difficult to fathom, containing innumerable kinds of precious jewels and never losing them despite the pounding waves. The wisdom of dependent origination is likewise deep, vast, and boundless, fully encompassing all the treasures of the Dharma. That mind is impartial like earth, water, wind, and fire, free from all attachment and aversion.

Its capacity is supremely lofty, wondrous, steadfast, and difficult to move, like Mount Sumeru. Its wisdom pervades everywhere without being stained or obstructed, like empty space. Its intention is joyful and pure, and it constantly practices the giving of Dharma.

Its pure karma, accumulated over long ages, has ended all falsehood and wrongdoing and can encompass every root of goodness. Having cultivated mastery throughout seven asamkhyeyas, it is the destination toward which all cultivated roots of goodness are dedicated. It develops the fivefold merit and virtue, gives the seven kinds of pure wealth, and practices the ten wholesome actions, thereby increasing the fifty-two kinds of roots of goodness cultivated through former right practices, each corresponding to the forty stages; the vows formerly cultivated, each corresponding to the forty stages; and the aspirations and uprightness formerly cultivated, each corresponding to the forty stages.

In four hundred kotis (40,000,000) of nayutas of kotis of Buddha-realms, he had gone forth from the household life and cultivated the Way. In five thousand kotis (500,000,000) of nayutas of kotis of Buddha-realms, he had practiced great generosity. He had drawn near to three hundred and fifty kotis of pratyekabuddhas and had taught and transformed immeasurable asamkhyeyas of shravaka assemblies, causing them all to abide in proper skillful means, wishing to enable them to realize unsurpassed, complete, and perfect enlightenment and reach the position of one birth remaining before attaining Buddhahood.

Thereafter, when that bodhisattva’s life ended, he was born in Tushita Heaven as a heavenly prince named Pure Banner, where he was constantly the recipient of offerings from the devas. From that heaven, the bodhisattva would manifest in the human realm and realize unsurpassed, complete, and perfect enlightenment.

The Buddha addressed the bhikshus:

—In that Tusita Heaven there were as many as thirty-two thousand (32,000) places of subtle and wondrous bliss. Great halls, immense gateways, spacious galleries, and lofty towers, with eaves and windows draped and adorned, were decorated with fluttering banners, garlands of flowers, jeweled bells, and pearl nets; mandarava flowers and maha-mandarava flowers continually rained down, filling every place. The heavenly maidens numbered in the hundreds of thousands of kotis of nayutas and performed various melodies of celestial music.

The many kinds of jeweled trees there produced numerous precious flowers, such as Atimukta flowers, Kunila flowers, Campaka flowers, Basacla flowers, Mucindala flowers, Asoka flowers, Zhendouka flowers, Asana flowers, Kannika flowers, Firm flowers, and Great Firm flowers, blooming everywhere. High above, canopies of pure-gold netting covered the area, encircling it in many magnificently adorned layers. Within the jeweled ponds were also many kinds of beautiful flowers, such as Mallika flowers, Sumana flowers, Bhadra flowers, Varshika flowers, Kundala flowers, Sugandhi flowers, Celestial Sublime flowers, utpala flowers, padma flowers, kumuda flowers, and pundarika flowers.

These many kinds of flowers formed great floral canopies, magnificently adorned in myriad forms. There were also innumerable birds, such as parrots, sarikas, kokilas, geese, wild geese, mandarin ducks, peacocks, kingfishers, kalavinkas, and many other species. Their forms and colors were of every variety, and their songs produced subtle and wondrous sounds.

The heavenly princes of that realm numbered in the hundreds of thousands of kotis of nayutas. They frequently assembled in great multitudes within the Great Dharma Hall, circumambulated the Bodhisattva, and listened to and received the unsurpassed great teachings expounded by him. Thereby they eliminated all greed, anger, pride, fetters, and afflictions; brought forth vast minds; attained supreme joy; abided in bliss; and perceived the pure karma that the Bodhisattva had cultivated over a long time.

There were as many as eighty-four thousand kinds of celestial music, all producing exceedingly subtle and wondrous sounds. Within those sounds, this verse could clearly be heard:

Remembering Dipankara’s prediction,

He accumulated boundless merit,

Transcended birth and death,

And caused his wisdom to shine ever brighter.

Cultivating wisdom and giving for many kalpas,

His mind remained forever free from defilement;

He utterly ended the three stains of pride,

And his verbal karma was always upright.

Remembering boundless kalpas past,

He was honored by beings of every kind;

Morality, patience, and diligence—

He cultivated concentration and wisdom for ages.

Again remembering boundless kalpas,

He made offerings to all the Tathagatas,

Transcended birth, aging, and death,

And transformed and liberated countless beings.

He constantly cherished all living beings,

Ever mindful of them, never forsaking them.

Dragons, ghosts, spirits, and devas

All gaze upon him with reverence.

Living beings remain ever consumed by desire,

Like an ocean receiving myriad rivers;

Only through the Greatly Wise One

Can the multitude of beings be rescued.

Free from the realm of delusion,

He delights in Dharma and abandons desire;

His eyes are pure and free of stains,

And his compassion embraces the entire world.

The Bodhisattva, abundant in merit and virtue,

Dwells in Tusita Heaven.

Hundreds of thousands of kotis of devas

Hear the Dharma without ever growing weary.

Descend into Jambudvipa;

With loving-kindness, shower down ambrosia

Throughout the Realm of Desire.

Innumerable kotis of devas

All earnestly hope

That the Bodhisattva will descend and be born,

Surely ending all the works of Mara

And destroying every false doctrine.

The path to Buddhahood will be as clear as the palm of one’s hand,

And his conduct will always accord with what is fitting.

As the flames of affliction rise high,

May he become an auspicious cloud that spreads above,

Pouring down the rain of Dharma everywhere

To extinguish every raging fire.

The Buddhas of old have passed away;

Now the Buddha shall be the King of Physicians,

Using the three gates of liberation

As medicine to cure all maladies,

Causing all sentient beings

To attain and abide in nirvana.

Before the Tathagata’s great voice of Dharma,

All non-Buddhist teachers will submit.

Like the lion’s roar,

Which strikes terror into all beasts,

Wisdom shall serve as his hand,

And diligence shall arise therefrom.

The innumerable hosts of Mara

Shall all be mastered and subdued.

Hundreds of thousands of Brahmas and Sakras

Reverently long to behold the Buddha;

The Four Heavenly Kings present robe and bowl,

Hoping only that the Buddha will descend and be born.

Now he should carefully contemplate

To which lineage he shall be joined,

Survey the realm of Jambudvipa,

And clearly manifest the Bodhisattva’s conduct.

Like a most precious jewel,

Truly majestic and beautiful,

His pure wisdom is a mani jewel,

And ambrosia shall shower upon that place.

Through the music of the devas,

These verses are clearly proclaimed,

Beseeching the venerable Bodhisattva,

In his great compassion, to save sentient beings.

Chapter 3: THE SUPREME LINEAGE

The Buddha told the bhiksus:

—After the Bodhisattva heard this verse, he rose from his seat, left his palace, went to the Dharma Hall, and sat upon the lion throne. At the same time, innumerable and boundless great bodhisattvas assembled in the Dharma Hall and took their seats upon lion thrones. Each was surrounded, before and behind, by as many as sixty-eight kotis of attendants, who circumambulated in succession.

The Bodhisattva was preparing for his descent and birth. He recalled that twelve years earlier, a heavenly prince from the Suddhavasa Heaven had descended and been born in Jambudvipa as a brahmin who expounded the Veda treatise, and that treatise had since been transmitted throughout the world. Twelve years later, a Supreme Being would appear in the form of a white elephant and enter his mother’s womb.

That Supreme Being would be endowed with the thirty-two marks of a Great Man and would assuredly fulfill one of two destinies: if he remained a householder, he would become a wheel-turning sage king; if he renounced the household life and practiced the path, he would attain Buddhahood. Another heavenly prince descended to Jambudvipa and said to a pratyekabuddha: “Worthy one, you should depart from this realm. Why is this?

Because twelve years from now, a Bodhisattva will descend and be born here.” At that time, on Mount Vĩ Bàn near the city of Rajagriha, there was a pratyekabuddha named Ma Đăng. Hearing these words and considering himself no more than a patch of useless earth, he rose from his seat and soared directly into the sky to the height of seven tala trees. He produced fire, immolated his body, and entered nirvana.

Only fragments of his relics remained and fell from the sky. For this reason, that place came to be called the Place Where the Seer Fell.

Bhiksus, at that time in the kingdom of Varanasi there were five hundred pratyekabuddhas. When they heard the words of that heavenly prince, they all did likewise: they soared into the sky, produced fire, immolated their bodies, and entered nirvana, while fragments of their relics fell from above to the ground. Furthermore, in the past, a benevolent king had reserved that land for a herd of deer, making it a place free from fear. Therefore, that place was also called the Deer Park of the Seers.

Monks, at that time the bodhisattva was still dwelling in the Tusita Heaven. With four kinds of discernment, he surveyed all things: first, he considered the time; second, he considered the region; third, he considered the country; and fourth, he considered the lineage. Monks, what does it mean to consider the time?

The bodhisattva does not enter his mother’s womb during the initial period of a kalpa. He chooses only a period when the kalpa is declining, when beings in the world clearly perceive and understand the suffering of old age, sickness, and death; only then does the bodhisattva calmly enter his mother’s womb. What does it mean to consider the region?

The bodhisattva does not descend to be born in the continents of the east, west, or north—Pūrvavideha, Aparagodānīya, or Uttarakuru—nor in any borderland, but manifests only in the southern continent of Jambudvīpa. Why is this? Because the people in this realm are endowed with wisdom.

What does it mean to consider the country? The bodhisattva is not born in the borderlands, because most people in those places are dull-witted and entirely lacking in wholesome roots. Even when they are in the presence of blessings, they cannot recognize them, nor can they distinguish the meaning of what is wholesome and unwholesome.

Therefore, the bodhisattva is born only in a country of the central region. And what does it mean to consider the lineage? The bodhisattva is not born among the Caṇḍālas, Vaiśyas, or Śūdras.

Of the four castes, he is born only into one of the two foremost: the Kṣatriyas or the Brahmins. Since the world at present honors the Kṣatriya caste, the bodhisattva chooses to be born into a family of that lineage. Having completed his examination of these matters, the bodhisattva abided peacefully in stillness.

At that time, the bodhisattvas and devas in the assembly discussed among themselves the country and lineage into which the bodhisattva should now descend and be born.

One deva proposed the kingdom of Magadha, whose king was Videha, saying that it was exceedingly wealthy and noble and that the bodhisattva could be born there. Another said that the bodhisattva should not be born there. Why? Because the king’s parents were not upright people; moreover, they were arrogant and fierce, possessed few wholesome roots, and lacked great merit. Therefore, the bodhisattva should not be born there.

Another deva said that the king of Kosala belonged to an excellent and honored lineage, possessed many precious treasures, and had ample elephants, horses, and carriages. He commanded the people like servants, and the bodhisattva could be born there. But another said that the bodhisattva should not be born there. Why? Because that king originally belonged to a Mātaṅga lineage, and his parents and relatives were all of low station, possessed little merit, and lacked reverent faith. It was not fitting for the bodhisattva to be born there.

Another deva said that King Vatsa belonged to a capable and valiant lineage, enjoyed the utmost wealth, nobility, comfort, and happiness, and delighted in bestowing favors; the bodhisattva could be born there. But another said that the bodhisattva should not be born there. Why? Because that king was a commonplace man of low station, lacking great awe-inspiring virtue, cruel and fearsome, while his maternal lineage was even more debased and given to plunder. His realm was not a fitting place for the bodhisattva to be born.

One deva said that the king of Vaiśālī was renowned for nobility and wealth, lived in peace and happiness, and had no enemies. His people were numerous, and his palaces, royal gardens, forests, streams, flowers, and fruits were all magnificently adorned and beautiful, no different from an immortal realm. The bodhisattva could be born there. But another voiced disagreement, saying that the bodhisattva should not be born there. Why? Because the princes of that country were divided among themselves and never respected or obeyed one another; each held sway over a separate territory. Therefore, the bodhisattva should not be born there.

One deva offered the opinion that King Prasenajit possessed complete majesty and power, commanded armies, and was capable of defeating any hostile kingdom; the bodhisattva could be born there. Another rejected this, saying that the bodhisattva should not be born there. Why?

Because that king placed too much value on military force and did not cultivate wholesome karma. Therefore, the bodhisattva should not accept that place. Another deva proposed King Subāhu of the city of Mathurā, saying that he was powerful, peaceful, happy, wealthy, noble, and sovereign, and that the bodhisattva could be born there.

Another said that the bodhisattva should not be born there. Why? Because that king held wrong views, and his lineage was lawless and given to mutual slaughter.

Therefore, the bodhisattva should not accept that place.

Another deva spoke of King Pāṇḍava, whose capital was the City of Elephants. He was strong and capable, possessed an exceedingly handsome form and physique, and had the power to subdue his many enemies; the bodhisattva could be born there. Another disagreed, saying that the bodhisattva should not be born there. Why? Because that king came from among the eunuchs, and his household was corrupt and disorderly. Although he had five sons, none was capable of continuing the lineage. Therefore, the bodhisattva should not accept that place.

Another deva spoke of the magnificently adorned and beautiful city of Mithilā, whose king was named Suhṛd. Through his majestic virtue he had subdued other kings; he possessed elephants, horses, and all four divisions of the army in abundance, as well as countless jewels, and he delighted in hearing the true Dharma. The bodhisattva could be born there. Yet another disagreed, saying that the bodhisattva should not be born there. Why? Although that king possessed such virtues, he was already advanced in age and declining, his power was nearly exhausted, and he had many children. Therefore, the bodhisattva should decline that place.

The Buddha said to the monks:

“In this way, innumerable bodhisattvas and devas surveyed all sixteen great kingdoms in Jambudvīpa, examining the royal lineages, renown, power, and virtue, yet they still could not find a suitable place for the bodhisattva to descend and be born. They discussed the matter together, but in the end they still did not know where the bodhisattva would be born.”

At that time, among the assembly was a deva named Banner of Wisdom, who had skillfully comprehended the teachings of the Mahayana and whose mind was irreversible. He said to the other devas:

“We should ask the bodhisattva directly where he will be born.”

The devas all agreed. Together they approached the place where the bodhisattva was seated, joined their palms respectfully, and asked:

“In Jambudvīpa, what lineage, by possessing what virtues, will be chosen as the place into which the bodhisattva in his final existence will descend and be born?”

The bodhisattva then said to the devas: “In Jambudvīpa, if there is a lineage of excellent renown that has fully accomplished sixty-four kinds of virtue, the bodhisattva will certainly be born into that family. What are those sixty-four kinds of virtue?”

First, the realm must be vast and the lineage upright; second, it must be honored and esteemed by the people; third, the lineage must be free from disorder; fourth, the members of the lineage must possess upright and dignified features; fifth, the clan must be complete and flourishing; sixth, the paternal and maternal branches must bear no animosity toward one another; seventh, their minds must not be base; eighth, the lineage must be noble; ninth, both the paternal and maternal clans must be worthy of reverence; tenth, both clans must be renowned; eleventh, both clans must be virtuous; twelfth, the family must have many sons; thirteenth, the place in which they dwell and flourish must be free from anything fearful; fourteenth, they must be free from wrongdoing;

fifteenth, they must not be immersed in craving and attachment; sixteenth, they must observe the moral precepts; seventeenth, everyone must be wise; eighteenth, all necessary articles must first be examined and tested by attendants; nineteenth, everyone in the clan must be capable and skillful; twentieth, they must treat their friends well and remain constant from beginning to end; twenty-first, they must not harm living beings; twenty-second, they must never forget kindness received; twenty-third, they must understand and act in accordance with proper rules; twenty-fourth, they must act in reliance upon the Dharma; twenty-fifth, they must not give rise to doubt; twenty-sixth, they must not be ignorant of their own occupations; twenty-seventh, they must not be miserly with their wealth;

twenty-eighth, they must never commit evil deeds; twenty-ninth, they must not boast of their achievements; thirtieth, they must highly value the bestowal of kindness; thirty-first, their resolve must always be strong; thirty-second, they must be skillful in what to adopt and what to relinquish; thirty-third, they must give with faith and joy; thirty-fourth, they must conduct themselves as great persons; thirty-fifth, all their undertakings must be fully considered; thirty-sixth, they must be diligent, capable, and composed; thirty-seventh, their courageous vigor must continually increase; thirty-eighth, they must regularly make offerings to the seers; thirty-ninth, they must frequently make offerings to the devas; fortieth, they must frequently make offerings to the masters of treatises;

forty-first, they must always make offerings to the ancestral spirits; forty-second, they must never harbor resentment; forty-third, their renown must spread throughout the ten directions; forty-fourth, they must have renowned kinsmen and attendants; forty-fifth, they must not harm spiritual friends; forty-sixth, they must have numerous kinsmen and attendants; forty-seventh, their kinsmen and attendants must be courageous; forty-eighth, their kinsmen and attendants must live in harmony; forty-ninth, they must possess sovereign majesty and virtue; fiftieth, they must be filial toward their parents; fifty-first, they must always revere śramaṇas; fifty-second, they must honor brahmins; fifty-third, they must possess all seven precious treasures;

fifty-fourth, the five grains must be abundant and plentiful; fifty-fifth, they must possess innumerable elephants and horses; fifty-sixth, they must have many servants; fifty-seventh, they must never encroach upon others; fifty-eighth, all their undertakings must be accomplished; fifty-ninth, their lineage must be that of wheel-turning monarchs; sixtieth, they must have cultivated roots of goodness throughout many former lives; sixty-first, everything possessed by that family must continually increase through the bodhisattva’s roots of goodness; sixty-second, they must never commit offenses; sixty-third, they must be entirely free from suspicion, jealousy, and slander; sixty-fourth, the family traditions must always foster harmony.

These are the sixty-four kinds of merit and virtue. If any clan fully possesses all these kinds of merit and virtue, the bodhisattva in his final existence will be born there.

If a woman fully possesses thirty-two kinds of merit and virtue, she will become the mother of the bodhisattva. What are these thirty-two virtues?

First, her name is known to many people; second, she is praised by everyone; third, her bearing is exemplary; fourth, all her physical marks are complete; fifth, she belongs to a noble lineage; sixth, she is exceedingly upright and beautiful; seventh, her renown accords with her virtue; eighth, her figure and countenance are well-proportioned and beautiful; ninth, she has never been pregnant; tenth, her female faculties are complete; eleventh, her mind is free from attachment; twelfth, her countenance is always joyful; thirteenth, her movements follow the rightward direction; fourteenth, she is clear-minded and alert; fifteenth, her disposition is gentle and mild; sixteenth, she is ordinarily free from fear; seventeenth, she is widely learned and has an excellent memory;

eighteenth, she is adorned with wisdom; nineteenth, her mind is neither petty nor sycophantic; twentieth, she is never deceitful or fraudulent; twenty-first, she has never become angry; twenty-second, she is always free from miserliness and stinginess; twenty-third, her nature is free from jealousy and envy; twenty-fourth, her nature is neither coarse nor restless; twenty-fifth, her appearance is always serene and gentle; twenty-sixth, her mouth utters no malicious words; twenty-seventh, in all circumstances she strives to practice patience; twenty-eighth, she always possesses a sense of shame; twenty-ninth, she is entirely free from the three poisons; thirtieth, she always keeps far away from all sinful women; thirty-first, she wholeheartedly reveres the devas;

thirty-second, all her physical marks are perfect.

These are called the thirty-two virtues. Only a woman who fully possesses all these merits and virtues is worthy to become the mother of the bodhisattva. The bodhisattva does not enter the womb on days when the moon is dark, but chooses only a day of the bright moon that accords with the constellation Puṣya.

At that time, while his mother is observing the pure fasting precepts, the bodhisattva manifests entry into her womb.

When the bodhisattvas and devas in the assembly heard the Bodhisattva clearly describe the lineage and parents endowed with such pure merits and virtues, each reflected upon who might possess all these qualities. They thought: Only King Śuddhodana of the Śākya clan belongs to a lineage of surpassing renown, descended from wheel-turning monarchs. The capital, cities, towns, and villages of his realm are densely populated, peaceful, prosperous, and truly delightful.

King Śuddhodana possesses perfect physical marks; his countenance is upright, exquisite, and foremost. His great majestic virtue radiates everywhere, and he is adorned with merit and wisdom, truly complete in every respect. The king guides and transforms the people through goodness.

His family is both capable and wealthy, abundantly supplied with riches, precious possessions, horses, elephants, and the seven treasures. He also deeply understands the principle of karmic cause and effect and has abandoned all wrong views. Within the Śākya clan, he alone is its sovereign.

The four quarters submit to him, and all who behold him give rise to joy. He is also accomplished in the arts and skills. Neither old nor too young, he knows how to instruct others at the proper time and is thoroughly versed in all worldly conventions.

He governs the realm by the Dharma and administers all affairs in accordance with the Dharma. Moreover, the people of that country cultivated roots of goodness in the past and are all single-minded in following the guidance of their ruler.

The king’s chief queen was named Maya, daughter of King Suprabuddha. From her youth she had lived amid wealth and nobility. She possessed all the excellent marks and had never been pregnant or given birth.

She was exceedingly upright and proper, her beauty and complexion resembling a masterpiece of painting. Her speech was never marred by the slightest fault or impropriety, but was always truthful and in accord with reason. Her voice was gentle, and her body and mind were serene and harmonious, free from all sorrow, affliction, and wrongdoing.

She was also without jealousy; her words were always appropriate; she delighted in bestowing kindness; all feminine virtues were perfectly expressed in her. She was ever content with her husband, her mind neither restless nor impulsive, and her nature remained undefiled by external objects. Her figure and features were perfectly proportioned: her eyebrows were high and long, her forehead broad and smooth, and her lustrous black hair resembled the dark hue of a bee.

Whenever she spoke, she smiled, and her voice was exceedingly refined and sweet. All her movements inclined toward the right. Her disposition was straightforward and without deceit; she was truthful and free from perversity, falsehood, flattery, or sycophancy, and always possessed a sense of shame.

Her mind was peaceful, her countenance pure, and she remained far removed from the three poisons. She was gentle and highly skilled in patience. Her face, eyes, hands, and feet were naturally well adorned.

Her body was soft like a Kalinda garment; her eyes were clear, long, and slender like blue lotus buds; and her lips were crimson like the bimba fruit. She possessed many auspicious lines resembling spiraling conches, their colors beautiful like a rainbow. Every part was of fitting length, her bearing conformed to propriety, her shoulders were straight and beautiful, and her arms were slender and long.

All her limbs were full and rounded, and her skin was smooth and lustrous, like vajra that cannot be destroyed. She was also well versed in many arts; for this reason she was called Maya. Dwelling constantly within the royal palace, she resembled a Jewel Woman or a magically manifested woman, and bore the appearance of a heavenly maiden dwelling in the Garden of Delight.

Endowed with all the virtues described above, she was truly worthy to become the mother of the bodhisattva. Such merits

were found in their entirety only among the Sakya clan and in no other lineage. Therefore, the verse says:

The bodhisattva in Tusita,

Dwelling in the Dharma Assembly Hall,

Was at that very time surrounded

By reverent heavenly beings.

Together they examined the foremost clans:

Where should the bodhisattva be born?

Within Jambudvipa

Was the great kshatriya clan;

The Sakyas were the purest of all,

And there he should descend into the world.

The city of Kapilavastu

Had of old belonged to a lineage of wheel-turning kings;

Peaceful and free from enmity,

It was well governed, and the people were obedient.

The country was truly beautiful,

And all living beings rejoiced;

They took refuge in wholesome Dharma

And were of one heart with the king.

Among his kinsmen were many able men,

Generals more valiant than elephants;

Their strength made myriad beings tremble,

And truly none surpassed their skill.

They possessed martial courage and every art,

Yet harmed no living being.

The king’s chief queen,

Foremost among a thousand consorts,

Was of a beauty exceedingly rare,

And therefore was named Maya.

Her countenance surpassed that of heavenly maidens,

And all her features were perfectly proportioned;

Devas, humans, and asuras

Joined in offering her praise.

Pure and free from every fault,

She was unstained by the slightest lustful thought;

Her words were truly wondrous,

Sincere and gentle as well.

Her body was always pure and wholesome,

Untouched by anything evil;

Her smiling expression enhanced her beauty,

And, mindful of shame, she always guarded herself.

She was neither arrogant nor flattering,

Nor did her mind harbor jealousy;

Following pure karma, she departed from what was wrong,

And with loving-kindness delighted in giving.

All the faults of women in the world

She ever kept far away;

Throughout all the realms of devas and humans,

Truly none could surpass her.

Perfectly endowed with every merit,

She was truly worthy to be the mother of the Holy One;

Throughout five hundred past lives

She had served as the mother of bodhisattvas.

The royal father was likewise so,

For many kalpas serving as the father of Holy Ones.

The mother faithfully observed the precepts

Throughout thirty-two months;

Possessing the majestic virtue of pure conduct,

Her body constantly emitted light.

Wherever the holy queen walked,

Every place became adorned of itself;

In devas, humans, and asuras,

No lustful thought ever arose.

All revered her

As their own mother or sister;

Together they inclined toward pure karma,

Her dignified bearing equal to that of saints and sages.

She caused the king’s good renown to increase,

And the entire realm submitted to him;

Their merits and virtues corresponded perfectly—

Such was the mother of the bodhisattva.

The foremost among women,

She was truly worthy to be the Buddha’s mother.

The devas of majestic virtue

And the bodhisattvas of great wisdom

Together praised the Holy Mother,

As the bodhisattva prepared to descend into the world.

Chapter 4: THE DHARMA GATE

At that time, the Buddha told the bhikshus:

“After the bodhisattva had thus examined the clans and lineages while in Tusita Heaven, there was a great palace named Lofty Banner, measuring sixty-four yojanas in breadth. The bodhisattva then ascended that great hall and said to the heavenly beings:

“‘You should all assemble here to hear me expound the final Dharma gate. This Dharma gate is called The Teaching on Contemplating the Marks of the Skillful Means of Descending from Heaven.’

“When all the devas and heavenly maidens in Tusita Heaven heard the bodhisattva speak thus, they assembled in full. Through his spiritual power, the bodhisattva transformed that palace into an exceedingly vast place of awakening, seemingly encompassing all four continents beneath heaven. He further adorned it with layer upon layer of jewels, enhancing its magnificence and causing all who beheld it to rejoice.

When the devas of the Desire Realm and Form Realm saw that majestic place of awakening, they looked back at their own palaces, which seemed no different from small, low burial mounds. Through the wondrous power arising from his inherent merit, the bodhisattva skillfully fashioned a supremely marvelous lion throne. It was adorned with gold, silver, and other rare and precious jewels; covered with fine, light, priceless heavenly cloth; perfumed with various kinds of heavenly incense; and strewn with abundant heavenly flowers.

Within that place of awakening, countless hundreds of thousands of kinds of jewels shone brilliantly. Jeweled nets filled the sky, and precious bells constantly swayed, producing harmonious sounds. Innumerable jeweled parasols of every color and banners fluttered in many interwoven circles and layers.

Hundreds of thousands of kinds of soft, fresh flowers further enhanced its manifold beauty. Innumerable hundreds of thousands of heavenly maidens surrounded it, singing and dancing as offerings. Their heavenly music produced wondrous sounds praising the bodhisattva’s immeasurable merits.

Innumerable hundreds of thousands of Four Great Heavenly Kings also guarded it on every side. Innumerable hundreds of thousands of Sakra Devanam Indras circumambulated it everywhere. Innumerable hundreds of thousands of Great Brahma Heavenly Kings praised it from every direction.

Immeasurable hundreds of thousands of kotis of nayutas of bodhisattvas reverently supported the lion throne, while immeasurable hundreds of thousands of kotis of nayutas of Buddha Tathagatas throughout the ten directions bestowed their mindful protection. That lion throne had been attained through the accumulation of merit from cultivating the paramitas for immeasurable hundreds of thousands of kotis of nayutas of kalpas.

“The Buddha told the bhikshus:

“Seated upon the lion throne attained through the accomplishment of immeasurable merits, the bodhisattva said to the heavenly beings: ‘Behold my body, adorned with excellent marks and accumulated through hundreds of thousands of merits.’

“At that time, the entire assembly gazed upon the countenance of the Blessed One without averting their eyes. They also saw the bodhisattva’s bodies pervading the ten directions—east, west, south, north, the four intermediate directions, above, and below—more numerous than the palaces in this Tusita Heaven. In every place was a final body of the bodhisattva preparing to descend and be born, reverently surrounded by innumerable heavenly beings. All those final bodies of the bodhisattva expounded the marks of the transformations soon to occur and clearly revealed the Dharma gates of cultivation. After the assembly had beheld this, they all gave rise to loving-kindness and compassion, joyfully and reverently bowed their heads before the bodhisattva, and praised him:”

“Excellent! We have beheld the Venerable One’s physical form, and we have also seen immeasurable bodhisattvas such as these; all this is due to the wondrous power of the Venerable One’s spiritual penetrations.”

The Bodhisattva said:

“Listen attentively. Each of those bodhisattvas expounds to the devas the signs of the transformations soon to occur, elucidates the Dharma gates, and comforts devas and humans. Now I too shall elucidate the Dharma gates for you. There are altogether one hundred and eight Dharma gates. What are these one hundred and eight Dharma gates?”

-Faith is a Dharma gateway, because it causes the mind always to abide in joy without losing it; purity of mind is a Dharma gateway, because it eliminates all restless defilements; joy is a Dharma gateway, because it brings peace and stability to the mind; delight is a Dharma gateway, because it helps the mind always remain pure; bodily discipline is a Dharma gateway, because it brings the three evil karmas to an end; verbal discipline is a Dharma gateway, because it helps one abandon the four kinds of transgression; mental discipline is a Dharma gateway, because it is used to cut off the three poisons; mindfulness of the Buddha is a Dharma gateway, because it purifies the mind and enables one to encounter the Buddha;

mindfulness of the Dharma is a Dharma gateway, because it purifies the teaching of the Dharma; mindfulness of the Sangha is a Dharma gateway, because it helps one attain the Buddha path; mindfulness of relinquishment is a Dharma gateway, because it helps body and mind relinquish all things; mindfulness of moral discipline is a Dharma gateway, because it brings all vows to fulfillment; mindfulness of the devas is a Dharma gateway, because it causes the vast mind to arise; loving-kindness is a Dharma gateway, because its radiance surpasses all meritorious deeds; compassion is a Dharma gateway, because it causes the mind of non-harming to grow; sympathetic joy is a Dharma gateway, because it helps one abandon sorrow and affliction;

equanimity is a Dharma gateway, because it helps oneself and others abandon the five sensual desires; impermanence is a Dharma gateway, because it helps eliminate craving; suffering is a Dharma gateway, because all seeking is brought entirely to an end; non-self is a Dharma gateway, because it helps eliminate attachment to self; quiescent cessation is a Dharma gateway, because it prevents sensual desire from arising; moral shame is a Dharma gateway, because it purifies the inner mind; moral dread is a Dharma gateway, because it purifies one’s outward interactions; truthfulness is a Dharma gateway, because it prevents the mind from deceiving humans and devas; sincerity is a Dharma gateway, because it helps one abandon all contempt and deceit;

practicing the Dharma is a Dharma gateway, because it causes practitioners to rely upon the teaching; the Three Refuges are a Dharma gateway, because they help one transcend the three evil destinies; knowing what is to be done is a Dharma gateway, because it safeguards the roots of goodness from destruction; understanding what is to be done is a Dharma gateway, because it frees one from relying upon others to create the causes of awakening; self-knowledge is a Dharma gateway, because it helps practitioners eliminate all arrogance within themselves; knowing sentient beings is a Dharma gateway, because it prevents one from despising or ridiculing others; knowing the Dharma is a Dharma gateway, because it helps practitioners cultivate in accordance with the teaching;

observing the proper time is a Dharma gateway, because it prevents understanding from being obscured by delusion; eliminating pride is a Dharma gateway, because it helps bring wisdom to fulfillment; an unobstructed mind is a Dharma gateway, because it causes the guarded mind to make no distinction between self and others; freedom from resentment is a Dharma gateway, because it arises from a mind free of remorse and regret; resolute understanding is a Dharma gateway, because it eliminates all doubts and perplexities; contemplation of impurity is a Dharma gateway, because it cuts off all thoughts of sensual desire; freedom from anger is a Dharma gateway, because it helps eliminate all wrath; freedom from delusion is a Dharma gateway, because it eliminates every kind of confusion and error;

seeking the Dharma is a Dharma gateway, because it helps practitioners rely correctly upon the meaning and principles of the teaching; delight in the Dharma is a Dharma gateway, because it enables one to realize all dharmas clearly; extensive learning is a Dharma gateway, because it enables one to contemplate clearly the meanings and principles of all dharmas; skillful means are a Dharma gateway, because they help make cultivation more diligent and well-regulated; not cognizing name-and-form is a Dharma gateway, because it enables one to transcend all entanglements of craving and attachment; uprooting the view of a person is a Dharma gateway, because it is the path to liberation;

cutting off greed and anger is a Dharma gateway, because it eliminates all attachments arising from deluded entanglement and defilement; skillfulness is a Dharma gateway, because it brings thorough comprehension of suffering; the equality of the nature of the dhatus is a Dharma gateway, because through it all habitual defilements are permanently eliminated; non-grasping is a Dharma gateway, because it helps one diligently cultivate the right path; patient acceptance of non-arising is a Dharma gateway, because it helps extinguish all conditioned activity and attain the fruit; mindfulness directed to the body is a Dharma gateway, because it assists the analytical contemplation of the body; mindfulness directed to feelings is a Dharma gateway, because it brings detachment from all feelings;

mindfulness directed to mind is a Dharma gateway, because it enables wisdom to transcend all dark and obscuring hindrances; the Four Right Efforts are a Dharma gateway, because they help practitioners abandon all unwholesome dharmas and cultivate all wholesome dharmas; the Four Bases of Spiritual Power are a Dharma gateway, because they bring lightness and ease to body and mind, enabling them to soar freely; the faculty of faith is a Dharma gateway, because it prevents one from being led astray by false paths; diligence is a Dharma gateway, because it helps sharpen reflection; the faculty of mindfulness is a Dharma gateway, because it is the basis for the performance of all wholesome karma; the faculty of concentration is a Dharma gateway, because it is the path of liberation;

the faculty of wisdom is a Dharma gateway, because it enables one to realize wisdom in the present; the power of faith is a Dharma gateway, because it helps practitioners overcome all demonic powers; the power of diligence is a Dharma gateway, because it helps one attain non-retrogression; the power of mindfulness is a Dharma gateway, because it prevents any dharma from being forgotten; the power of concentration is a Dharma gateway, because it enables one to relinquish all perceptions arising from contact; the power of wisdom is a Dharma gateway, because it prevents wisdom from being impaired; the awakening factor of mindfulness is a Dharma gateway, because it helps practitioners abide in dharmas as they truly are;

the awakening factor of discerning dharmas is a Dharma gateway, because it helps bring all dharmas to perfection; the awakening factor of diligence is a Dharma gateway, because it causes wisdom always to be decisive and certain; the awakening factor of joy is a Dharma gateway, because it brings the bliss of right concentration; the awakening factor of tranquility is a Dharma gateway, because it brings all undertakings to accomplishment; the awakening factor of concentration is a Dharma gateway, because it is the path leading to awakening to the equality of all dharmas; the awakening factor of equanimity is a Dharma gateway, because it brings disenchantment with all feelings; right view is a Dharma gateway, because it is precisely the path to the liberation of Buddhahood;

right intention is a Dharma gateway, because it permanently eliminates all discriminating attachments; right speech is a Dharma gateway, because it is the skillful means leading to awakening to the equality of all written words; right action is a Dharma gateway, because it eliminates all karmic retribution; right livelihood is a Dharma gateway, because it abandons every kind of far-fetched aspiration; right effort is a Dharma gateway, because it is the path of diligent endeavor leading to the shore of liberation; right mindfulness is a Dharma gateway, because it is the entrance to non-mindfulness; right concentration is a Dharma gateway, because it enables one to realize samadhi and abide in liberation;

bodhicitta is a Dharma gateway, because it sustains the flourishing of the Three Jewels and does not allow them to disappear; great aspiration is a Dharma gateway, because it takes the true Dharma of unsurpassed bodhi as its object; skillful means and right conduct are a Dharma gateway, because they help bring all roots of goodness to fulfillment; dana-paramita is a Dharma gateway, because it accomplishes pure Buddha lands and the excellent marks, and teaches sentient beings to abandon stinginess and miserliness; sila-paramita is a Dharma gateway, because it helps practitioners pass beyond all evil and perilous destinies and teaches sentient beings to uphold the precepts;

kshanti-paramita is a Dharma gateway, because it is the path of permanently abandoning pride, anger, and every affliction, and teaches sentient beings to eliminate the fetters; virya-paramita is a Dharma gateway, because it is the path leading to the accomplishment of all wholesome dharmas and instructs sentient beings to eradicate the seeds of indolence; dhyana-paramita is a Dharma gateway, because it is the source from which spiritual powers and meditative concentration arise, and teaches sentient beings whose minds are distracted; prajnaparamita is a Dharma gateway, because it helps practitioners sweep away ignorance, attain knowledge and vision in accordance with reality, and teach sentient beings who possess misguided wisdom and remain foolish and deluded;

Skillful means is a Dharma gateway, for it is the method by which one swiftly understands the capacities and dispositions and the various kinds of sentient beings, manifests appropriate modes of dignified conduct accordingly, and reveals how to abide in all Buddha-Dharmas; the four means of embracing are a Dharma gateway, for through them all sentient beings are gathered in and guided to aspire to the great Dharma of awakening; bringing sentient beings to maturity is a Dharma gateway, for it is the path of relinquishing personal happiness and devoting oneself wholeheartedly to benefiting others; upholding the true Dharma is a Dharma gateway, for it eliminates every defilement of sentient beings;

the provisions of merit are a Dharma gateway, for they are the source of benefit for all living beings; the provisions of wisdom are a Dharma gateway, for through them the wisdom of the ten directions is brought to perfection; the provisions of shamatha are a Dharma gateway, for wisdom is the means by which the Tathagata’s samadhi is realized; the provisions of vipashyana are a Dharma gateway, for they are the entrance to attaining the Eye of Wisdom; unobstructed understanding is a Dharma gateway, for it is the entrance to attaining the Dharma Eye; discerning investigation is a Dharma gateway, for it leads to the purification of the Buddha Eye; dharani is a Dharma gateway, for it is precisely the power that preserves the Buddha-Dharma;

eloquence is a Dharma gateway, for it leads to skillfulness in language and speech, bringing complete joy to all sentient beings; acquiescence to the Dharma is a Dharma gateway, for it is the path that accords with the Dharma of all Buddhas; the acceptance of the non-arising of dharmas is a Dharma gateway, for it is the practice through which one receives the extraordinary prediction of Buddhahood; the ground of non-retrogression is a Dharma gateway, for it is the path by which all Buddha-Dharmas are brought to perfection; progressive advancement through the grounds is a Dharma gateway, for it enables one to attain the state of omniscience;

consecration is a Dharma gateway, for it clearly reveals the bodhisattva’s descent from the Tushita heaven into his mother’s womb, his birth, renunciation, practice of austerities, arrival at the seat of awakening, subjugation of the hosts of Mara, attainment of Buddhahood, turning of the wheel of the true Dharma, manifestation of spiritual powers in ascending to the Trayastrimsha heaven, and subsequent descent to the human world and entry into nirvana.

Therefore, when the bodhisattva was about to descend and take birth, he clearly expounded such dharmas among the assembly of devas.

O bhikshus, after the bodhisattva had finished expounding those Dharma gateways, eighty-four thousand devaputras in the assembly aroused the aspiration for unsurpassed, complete, perfect awakening; thirty-two thousand devaputras attained acceptance of the non-arising of dharmas; and as many as thirty-six thousand nayutas of devaputras, relying upon the true Dharma, became free from afflictions and attained the purified Dharma Eye. All the devas of the Tushita heaven scattered every kind of beautiful and precious flower, filling the space around the bodhisattva’s feet.

O bhikshus, wishing to bring still greater joy to the hearts of the devas, the bodhisattva spoke these verses:

The bodhisattva, soon to descend and take birth,

Dwelling in the palace of Tushita heaven,

Exhorted and instructed the assembly of devas:

You need only remain heedful,

And your minds will at once attain peace and joy.

Adorned with wondrous treasures,

Arising from the cause of pure karma,

You have now attained these pure and wondrous fruits.

Therefore, be mindful of karmic recompense;

Do not allow your wholesome karma to be exhausted,

Lest you sink into the evil realms

And undergo boundless suffering.

I now reveal these dharmas;

You should give rise to a mind that treasures them.

Strive to cultivate them yourselves,

And you will attain the unconditioned bliss.

Sensual desires are all impermanent,

False and unreal, like dreams and illusions,

Like a mirage in the sunlight,

Like a flash of lightning or a bubble on water.

Indulging sensual desire without renouncing it

Is like drinking salt water when thirsty.

Only upon attaining supramundane wisdom

Can one truly know contentment.

Sharing pleasures with celestial maidens

Is like being in a place of entertainment;

Meeting within a town or city,

You gather briefly and then disperse.

Among conditioned things, where is an enduring companion?

Nor are they true spiritual friends.

Only by eliminating defilements

Will you cease pursuing them forever.

You should dwell together in harmony,

With loving-kindness and compassion, bringing benefit;

Diligently seek wholesome Dharma

So as to eliminate all afflictions.

Constantly recollect the Buddha, Dharma, and Sangha,

With focused minds, free from heedlessness.

Giving, moral discipline, extensive learning, and patience—

Bring all of these to perfection.

Contemplate all dharmas in accordance with principle:

They arise through the conjunction of causes and conditions;

They are impermanent, suffering, and empty,

Without a master and also without a self.

Behold my spiritual powers,

My wisdom and eloquence,

Wholesome karma, heedfulness,

Moral discipline, and extensive learning.

I have cultivated moral discipline and extensive learning;

You too should train accordingly

In giving, moral discipline, and self-restraint,

With loving hearts, free from negligence.

Rely upon the meaning; do not cling to words.

Practice in accordance with the teachings.

Cultivate diligently with steadfast resolve,

Bringing benefit to all living beings.

You should always recognize your own faults;

Do not delight in examining the faults of others.

What is not created does not arise by itself;

How could I accept the notion of a creator?

You should reflect upon the distant past:

Wandering through birth and death was suffering;

Ever following false and mistaken paths,

Birth and death remained apart from nirvana.

You should now leave all adversities behind,

Give rise to goodness, and meet spiritual friends;

Hear the most excellent Dharma

And eliminate every craving.

Sever arrogance and self-conceit;

Be gentle, harmonious, and upright.

Diligently cultivate the true path,

Resolutely determined to attain nirvana.

With the lamp of wisdom,

Destroy all delusion;

With vajra-like wisdom,

Shatter the latent afflictions.

I have attained boundless Dharma

And shall expound it for you.

These boundless dharmas

Must be practiced with all your strength.

I shall realize bodhi

And rain down the nectar of immortality everywhere.

When your minds have become purified,

I shall bestow the supreme Dharma upon you.