འཕགས་པ་རྒྱ་ཆར་རལ་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད 2
The Play in Full 2
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2.2
Some said, “The Vaideha family in the land of Magadha is wealthy, prosperous, and happy. This is a fitting place for the Bodhisattva to be conceived.”
“This is not a worthy place for the Bodhisattva to be conceived,” others responded, “for the mother’s family is not pure, nor is the father’s. The family’s fortunes have come about from little merit, not a vast store of merit. They are impetuous, unstable, and fickle. The surrounding environs of their land are like a desert, with few groves, lakes, and ponds. This is a primitive land, like a remote village. Hence this is not a worthy place for the Bodhisattva to take birth.”
Some said, “The Kośala family has a large retinue, many mounts, and great wealth. This is a fitting place for the Bodhisattva to be conceived.”
“This is not a worthy place, either,” others replied. “The Kośala family descends from outcastes. Neither the father’s nor the mother’s families are pure. Their interests are base and their line is ignoble. Moreover, they have no limitless store of wealth and treasures. Hence this is not a worthy place for the Bodhisattva to take birth.”
Some said, “The family of the king of Vatsa is wealthy, prosperous, and happy. This is a fitting place for the Bodhisattva to be conceived.”
To this, others replied, “This is not a worthy place. The family of the king of Vatsa is base, violent, and lacking in nobility. They are illegitimate by birth, and their accomplishments have not resulted from the noble deeds of their parents. The king is a nihilist. Hence this is not a worthy place for the Bodhisattva to take birth, either.”
Some suggested, “The city of Vaiśālī is wealthy, prosperous, and happy. Delightful and teeming with people,
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it is like a heavenly palace, with terraces, balconies, architraves, skylights, cool pavilions, multistoried buildings, and palaces. This city is filled with blooming flowers, ringed with gardens, and encircled by forests. This is a worthy place for the Bodhisattva to be conceived.”
“This is not a worthy place, either,” others replied. “They do not speak to one another with decorum. They have no Dharma practice, nor do they respect their superiors, elders, leaders, or those in between. Each thinks that he is king, never taking on the role of a student or accepting the Dharma. Hence this city is not worthy of the Bodhisattva, either.”
Others said, “The Pradyota family in the city of Ujjayinī has a great army and many mounts. They have emerged victorious in battle over their foes. This is a fitting place for the Bodhisattva to be conceived.”
To this the response came, “This is not a worthy place, for these people are malicious and violent. They are uncivilized, wild, and impetuous, without any heed for the consequences of their actions. Hence this is not an appropriate place for the Bodhisattva to be conceived.”
Some said, “The city of Mathurā is rich, prosperous, and happy. It is populous, filled with people. The royal palace of King Subāhu, who commands an army of brave warriors, is a fitting place for the Bodhisattva to be conceived.”
“This is not a worthy place,” others replied. “This king was born into a family with wrong views. Indeed he is like a savage, so it is inappropriate for the Bodhisattva to take his final existence in a family with wrong views.
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Hence this as well is not an appropriate place for the Bodhisattva to be conceived.”
Some suggested, “The king of the city of Hastināpura was born in the family descended from Pāṇḍu. This king is brave, courageous, and handsome. He has conquered opposing armies. Thus it is fitting for the Bodhisattva to be conceived in this family.”
To this, others responded, “This family is also not worthy of the Bodhisattva. Those born into the Pāṇḍava family have confused their genealogy. They say that Yudhiṣṭhira is the son of Dharma, that Bhīmasena is the son of Vāyu, that Arjuna is the son of Indra, and that Nakula and Sahadeva are the sons of the two Aśvins. Hence it is not proper for the Bodhisattva to be conceived in this family.”
Some said, “The city of Mithilā is extremely beautiful and prosperous. This is the land ruled by King Sumitra, who has many elephants, horses, chariots, infantry, and troops. He also has great material wealth, with great stores of gold, silver, jewels, pearls, beryl, conches, crystals, corals, fine gold, and many other riches and belongings. He is powerful, with an army unafraid of the kings from surrounding lands. He has many friends, and he delights in the Dharma. This family is a fitting place for the Bodhisattva to be conceived.”
“This is not appropriate,” others replied. “King Sumitra does indeed have these qualities. Yet he is extremely aged, so he does not even possess the ability to produce a son. Moreover, he already has many sons. It is not proper for the Bodhisattva to be conceived in this family.”
In this manner the bodhisattvas and gods observed all the illustrious royal families to be found throughout the sixteen kingdoms of Jambudvīpa,
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and found them all to be inadequate.
As they considered this, a god named Jñānaketudhvaja, who was firmly established in the Great Vehicle and could not be turned away from awakening, spoke to the great assembly of gods and bodhisattvas: “Come, my friends. Let us go before the Bodhisattva himself and ask him what sublime qualities a precious family must have in order for a bodhisattva to take his final birth there.”
“Excellent!” they replied. With palms joined, they all went before the Bodhisattva and asked him, “Sublime Being, what sublime qualities must a precious family have for a bodhisattva to take his final birth there?”
Looking upon the great assembly of bodhisattvas and the great assembly of gods, the Bodhisattva then addressed the gathering: “Friends, the family into which a bodhisattva takes his final birth must have sixty-four excellent qualities. What are these sixty-four qualities?
“This family must be noble and it must be known by all. It must not be petty or prone to violence. It must be of a good caste and good clan. It must have excellent marital unions, with excellent marital unions in the past, and marital unions between individuals who are pure. These marital unions must be between people who are both pure, well-known by all, and renowned for their great power. This family must have many men and women. It must be fearless, not base or cowardly.
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It must not be greedy, but disciplined. It must be wise and watched over by ministers. This family must be creative and thereby enjoy worldly pleasures. This family should be steadfast in its friendships and safeguard the lives of all the beings throughout the animal kingdom. They must have gratitude and know how to conduct themselves appropriately. They must not be moved by ambition, anger, ignorance, or fear. They must be afraid of engaging in negative deeds. They must not dwell in ignorance. This family must be benevolent and industrious. It must be inspired to give, be generous, and remember the kindness of others. They must be physically strong, with great power and strength, indeed supreme strength. They must make offerings to the sages, to the gods, and to stūpas, and also pay homage to their ancestors. They must not hold grudges.
“This family must be renowned throughout the ten directions and have a vast retinue. It must not be divided. It must be peerless. This family must be the most senior and the most illustrious among all families. It must be powerful, and renowned as such. They must respect their fathers, mothers, mendicants, and priests. They must have great stores of treasure and grain. They must have a great deal of gold, and many jewels, gems, pearls, lapis lazuli, conches, crystals, corals, fine gold, silver, and many other riches and belongings. They must have many elephants, horses, camels, oxen, and
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sheep. They must have many male servants, female servants, officials, and workers. This family must be difficult to defeat. It must accomplish all of its aims. It must be a family of universal monarchs. It must be aided, in great measure, by the root virtues accumulated in the past. It must be descended from a noble family, a family of bodhisattvas. Indeed this family must be irreproachable when it comes to any accusations of faults related to one’s birth, such as those found in this entire world with its gods, demons, and brahmās, mendicants and priests. Friends, the family of a bodhisattva in his final existence must have these sixty-four qualities.
“Friends, the woman in whose womb a bodhisattva is conceived in his final existence must have thirty-two qualities. What are these thirty-two qualities? A bodhisattva in his final existence must be conceived in the womb of a woman known by all and steadfast in conduct. She must come from a good caste and a good family. She must have an excellent figure, an excellent name, and excellent proportions. She must not have given birth previously, and she must have excellent discipline. She must be generous, cheerful, and adroit. She must also be clear-minded, calm, fearless, learned, wise, honest, and without guile. She must be free from anger, jealousy, and greed. She must not be coarse, easily distracted, or prone to gossip. She must be patient and good-natured, with a good conscience and sense of modesty. She should have little attachment, anger, and ignorance. She should be free from the faults of womankind
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and be a devoted wife. In his final existence, a bodhisattva must be conceived in the womb of a woman with all of these excellent qualities.
“Friends, a bodhisattva is not conceived in his mother’s womb while the moon is waning. A bodhisattva in his final existence must be conceived during a full moon. On the fifteenth day of the waxing moon, and in conjunction with the constellation Puṣya, the Bodhisattva will be conceived in the womb of a mother who is observing the poṣadha fast.”
The bodhisattvas and gods, having heard the Bodhisattva explain the attributes of the pure family and the pure mother, thought to themselves, “Where can a family with the qualities described by this holy being be found?”
Pondering this question, they then thought, “The seat of the Śākyas is wealthy, prosperous, agreeable, and pleasant. It has bountiful harvests and is teeming with people. Its king, Śuddhodana, descends from pure families on both his mother’s and father’s side. His wife as well is pure. His deeds are not swayed by the afflictions, and he bears excellent physical characteristics. Extremely wise and endowed with brilliant merit, the king comes from an illustrious family and is descended from a line of universal monarchs. He has incalculable wealth and treasures and innumerable precious jewels. He believes in karma and does not hold negative views. He rules over all the lands of the Śākya clan and is honored and revered by all the merchants, householders, ministers, and people in his court. He is kind and handsome, neither too old nor too young. He has a fine body and every excellent quality. He is knowledgeable concerning crafts, astrology, the self, the Dharma, the truth, the world, and signs. Indeed he is a Dharma king who guides according to the Dharma.
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“The city of Kapilavastu is the abode of sentient beings who have generated basic virtues. All those who are born there are equal in fortune to the king. The wife of King Śuddhodana is Māyādevī, the daughter of Suprabuddhā, a ruler of the Śākya clan. She is wealthy and youthful. Indeed she is in the prime of life. She has an excellent figure and has not given birth. She has no sons or daughters. With a beautiful form, as pleasing to the eye as a finely drawn picture, she is bedecked with jewelry like a celestial maiden, free from the faults of womankind. She speaks the truth, with words that are soft, gentle, dependable, and altogether beyond reproach. Her voice is like that of the cuckoo; she is demure and speaks only sweet and pleasant words.
“Māyādevī is reserved, free of anger, pride, conceit, and arrogance. She does not get indignant or jealous; rather what she says is timely, and she gives generously. She is disciplined and devoted to her husband, unconcerned with other men. Her head, ears, and nose are perfectly symmetrical. Her hair, as black as a bee, frames a fine forehead and a beautiful brow. Always smiling, she speaks with sincerity, her words measured and pleasing to the ear. She is quick to learn, honest and straightforward, free from guile, artifice, and deceit. She is modest and decent, constant and dependable, and not prone to idle or frivolous chatter. She has little attachment, anger, and ignorance; rather she is patient and of good character, carefully guarding her limbs, eyes, and mind. The movement of her limbs is gentle, and her skin is as soft as kācilindika cloth. Her eyes are as pure as the petals of a newly blossomed lotus flower. Her nose is well formed with a beautiful complexion. Her limbs are firm and gently curved like the arch of a rainbow.
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Every part of her body is beautiful and free of faults. She is attractive, with lips as red as the bimba fruit, a tapered neck bedecked with jewelry, and teeth as white as jasmine and sumana flowers. She has sloping shoulders, tapering arms, a waist curved like the arch of a bow, perfect sides, and a deep navel. Her hips are smooth, wide, round, and firm. Her body is as firm as a vajra. She has thighs that are as well proportioned as an elephant’s trunk, and calves like an antelope’s. The palms of her hands and the soles of her feet are like liquid lac. She is attractive to others, with faultless eyes. Alluring to the mind and pleasing to the eye, her form is superior even when compared with other beautiful women. Indeed she is without peer. Since her form is like a magical emanation, the word māyā, meaning ‘magically emanated,’ was included in her name. She is also skilled in all the arts. Like a celestial maiden in the garden of Indra, Māyādevī lives in King Śuddhodana’s female quarters. She is fit to be the mother of the Bodhisattva. Thus it appears that the purity of the family described by the Bodhisattva can be seen only in the Śākya clan.”
On this topic, it is said:
In the Dharmoccaya Palace, the Pure Being
Sat upon the lion throne called Sublime Dharma.
Bodhisattvas of great renown and gods
Equal in fortune to himself gathered around the Sage.
Seated there, they entertained this thought:
“What family is known to be pure
And fitting for the Bodhisattva to take birth in?
And where are the father and mother with pure qualities?”
Looking throughout all Jambudvīpa,
All the major royal families and royal lines
Were found to be flawed. Considering this,
The Śākya clan alone was seen to be free of faults.
“King Śuddhodana belongs to a royal family.
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He descends from a pure line of monarchs,
Wealthy, prosperous, and free from conflicts.
A holy being, he is righteous and has gained respect.
“All the other beings in the city of Kapilavastu
Are righteous and pure in mind.
The city is filled with gardens, groves, and palaces;
The beautiful city of Kapilavastu is the most suitable birthplace.
“All its inhabitants are mighty and powerful,
With the strength of two or even three elephants.
They have perfected their training in archery and weapons
And do not harm others, even to protect their own lives.
“King Śuddhodana’s wife is supreme
Among one thousand other sublime women.
Enchanting in appearance, like a magical emanation,
She is aptly named Māyādevī, ‘Magically Emanated Goddess.’
“Her body is as beautiful as a celestial maiden,
With a shapely silhouette and perfectly formed limbs.
Any being, whether a god or a human,
Could never see enough of Māyā.
“She harbors no attachment or hatred;
She is gentle and tender, and her speech honest and mellifluous.
Neither harsh nor abrasive, she is extremely tranquil,
Never frowning and always with a smile on her face.
“With a good conscience and a sense of modesty, she observes the Dharma.
She is free of pride and conceit, and not prone to overexuberance,
Just as she has no envy and is free of guile and artifice.
She delights in giving and is always loving in her thoughts.
“Believing in karma and abandoning misguided deeds,
She adheres to what is true, controlled in body and mind.
She is free from the multitude of faults
That are commonly found in women the whole world over.
“Indeed Māyādevī is without rival,
For no other woman in the realm of humans can match her,
Nor so in the realm of gandharvas, or even in the heavenly realms.
She is worthy of being the mother of the Great Sage.
“For five hundred lifetimes, she alone
Has been the mother of the Bodhisattva,
Just as King Śuddhodana has been his father.
She thus has all the qualities of a worthy mother.
“As disciplined as an ascetic, she follows a strict code of conduct,
And while following her own conduct, she shares in her husband’s duties.
She has fulfilled her vow, given to her by the king,
For she has abstained from sexual activity for thirty-two months.
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“Wherever she may be, whether sitting or standing,
Lying down or in motion, those places
Become filled with the brilliant light
Given off by her dedication to virtuous deeds.
“No being, whether god, demigod, or human,
Is able to look upon her with a lustful mind.
They all look upon her as a mother or a daughter,
For she follows the right conduct and is endowed with noble qualities.
“Due to the virtuous deeds of Māyādevī,
The king’s vast empire increases in prosperity.
Unmatched by the neighboring kings,
The ruler’s renown and fame also continue to increase.
“In this way Māyā is a suitable vessel;
In this way the Holy Being is supremely beautiful.
Thus, since these two are endowed with supreme qualities,
One will be the son, and one is worthy to be the mother.
“Other than Devī, who is endowed with the most supreme of qualities
And has the strength of ten thousand elephants,
No woman would be able to carry
The supreme man of Jambudvīpa.”
With these words of praise, the gods
And bodhisattvas, with their vast knowledge,
Proclaimed the sublime Māyā to be the mother,
Saying, “She is fit to give birth to the joy of the Śākya family.”
Chapter 4
The Gateways to the Light of the Dharma
Monks, while the Bodhisattva was seeing the family of his birth, he dwelt in the Heaven of Joy in Uccadhvaja, a great celestial palace measuring sixty-four leagues around, where he taught the Dharma to the gods of the Heaven of Joy. The Bodhisattva had come to this great celestial palace where he now addressed all the gods of the Heaven of Joy. “Come, gather here,” he said. “Come listen to the Bodhisattva’s final teaching on the Dharma, a recollection of the Dharma entitled ‘The Application of Passing.’ ”
Hearing these words, all the gods in the Heaven of Joy, along with the assembly of goddesses, gathered together in the great celestial palace.
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There the Bodhisattva blessed the surrounding area, which was as vast as the entire world with its four great continents. The area was so splendid, so beautiful to behold, so filled with ornaments, and so enchanting that all the gods of the desire and form realms came to think that their own homes seemed like charnel grounds in comparison.
The Bodhisattva was seated upon a lion throne that was utterly resplendent as a result of the ripening of his merit. The base of the throne was bedecked with various precious jewels, and piles of cushions covered in celestial cloth sat upon it. Scented with the fragrant smells of various celestial perfumes and the finest of incense, the throne was covered with colorful and fragrant flowers. It was magnificent indeed, glittering with the light of many hundreds of thousands of precious jewels, draped with nets of priceless gems, and giving off the sound of strings from jeweled chimes. Delightful to behold, the throne radiated the sounds of hundreds of thousands of jeweled bells, and it was covered with many hundreds of thousands of nets made of precious jewels. Hanging from it were many hundreds of thousands of silk streamers, and it was ornamented with many hundreds of thousands of silk tassels and garlands.
Hundreds of thousands of goddesses sang, danced, and played instruments, proclaiming hundreds of thousands of sublime qualities. Hundreds of thousands of guardians of the world stood watch, while hundreds of thousands of Śakras offered prostrations, and hundreds of thousands of Brahmās bowed down before the throne. Billions upon billions of bodhisattvas surrounded it, and billions upon billions of buddhas from the ten directions, infinite in number, focused their attention on it. This throne came about due to the force of the ripening of merit amassed through the perfections carried out over billions upon billions of eons, indeed incalculable eons.
Monks, in this way the Bodhisattva sat upon a grand lion throne with these qualities and spoke to the great gathering of gods. “Friends,” he said,
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“look upon the body of the Bodhisattva, adorned as it is with the signs of a hundred merits. Look upon those innumerable and uncountable bodhisattvas who dwell in the ten directions, in the east, south, west, and north, above, below, and all around, and who are now in the sublime realm of the Heaven of Joy. They are all approaching their final existence and, surrounded by an assembly of gods, they each delight the gods with the appearance of their passing, demonstrating the gateway to the light of Dharma. Look upon them, countless, innumerable, and incalculable such as they are.”
Then, through the blessings of the Bodhisattva, the entire assembly of gods saw all these bodhisattvas. Observing them, they faced the Bodhisattva, joined their palms, and bowed down before him. Prostrating with their entire bodies, they exclaimed, “How wondrous! The blessings of the Bodhisattva are indeed inconceivable, for we can see all these bodhisattvas by merely directing our gaze.”
The Bodhisattva then addressed the great assembly of gods with the following words: “Friends, please listen to the gateways to the light of the Dharma that delight the gods, which these bodhisattvas teach the gods by the way in which they pass away. There are 108 gateways to the light of the Dharma, and they must be taught without fail to a gathering of gods by a bodhisattva at the time of his passing. What are these 108 gateways? They are as follows:
“Faith, my friends, is a gateway to the light of Dharma, for with it one’s mind is unshakable.
“Inspiration is a gateway to the light of the Dharma, for with it the mind is divested of impurities.
“Supreme joy is a gateway to the light of the Dharma, for with it the body becomes extremely pliable.
“Contentment is a gateway to the light of the Dharma, for with it the mind becomes pure.
“Physical restraint is a gateway to the light of the Dharma, for with it the three physical faults are purified.
“Verbal restraint is a gateway to the light of the Dharma, for with it the four verbal faults are relinquished.
“Mental restraint is a gateway to the light of the Dharma, for with it covetousness, malice, and misguided views are abandoned.
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“Recollection of the Buddha is a gateway to the light of the Dharma, for it leads to the pure perception of the Buddha.
“Recollection of the Dharma is a gateway to the light of the Dharma, for it leads to the pure teaching of the Dharma.
“Recollection of the Saṅgha is a gateway to the light of the Dharma, for it stops one from transgressing the rules.
“Recollection of giving is a gateway to the light of the Dharma, for it leads one to let go of all material things.
“Recollection of discipline is a gateway to the light of the Dharma, for it leads to the fulfillment of aspirations.
“Recollection of the divine is a gateway to the light of the Dharma, for it leads to a vast mindset.
“Love is a gateway to the light of the Dharma, for it surpasses all things created by merit based on material things.
“Compassion is a gateway to the light of the Dharma, for it leads one to take up nonviolence.
“Joy is a gateway to the light of the Dharma, for it clears away all displeasure.
Equanimity is a gateway to the light of the Dharma, for it leads to contempt for desire.
“Investigating impermanence is a gateway to the light of the Dharma, for it leads to the transcendence of the attachment of the desire, form, and formless realms.
“Investigating suffering is a gateway to the light of the Dharma, for it leads to the cessation of misguided goals.
“Investigating the absence of self is a gateway to the light of the Dharma, for it eliminates overt fixation on the self.
“Investigating peace is a gateway to the light of the Dharma, for it dampens the flames of passion.
“Having a good conscience is a gateway to the light of the Dharma, for it brings complete inner peace.
“Modesty is a gateway to the light of the Dharma, for it brings complete peace in others.
“Truth is a gateway to the light of the Dharma, for with it gods and humans are not deceived.
“The authentic is a gateway to the light of the Dharma, for with it one is not deceived.
“Dharma practice is a gateway to the light of the Dharma, for with it one relies upon the Dharma.
“Going to the Three Jewels for refuge is a gateway to the light of the Dharma, for it enables one to transcend the three lower realms.
“Acknowledging the kindness of others is a gateway to the light of the Dharma, for it ensures that the basic virtues one has engaged in do not go to waste.
“Gratitude is a gateway to the light of the Dharma,
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for it leads one to not condemn others.
“Knowing oneself is a gateway to the light of the Dharma, for it leads one to not praise oneself.
“Knowing sentient beings is a gateway to the light of the Dharma, for it leads one to not belittle others.
“Knowing the Dharma is a gateway to the light of the Dharma, for it leads one to apply the Dharma assiduously and in the correct manner.
“Knowing the right time is a gateway to the light of the Dharma, for it ensures that seeing will be meaningful.
“Conquering pride is a gateway to the light of the Dharma, for it leads to the perfection of wisdom.
“A mind free from vindictiveness is a gateway to the light of the Dharma, for it allows one to protect both oneself and others.
“Not holding grudges is a gateway to the light of the Dharma, for it allows one to be free from regret.
“Sincere interest is a gateway to the light of the Dharma, for it enables one to make great effort and be free from doubt.
“Investigating repulsiveness is a gateway to the light of the Dharma, for it enables one to dispense with thoughts about what one desires.
“Absence of malice is a gateway to the light of the Dharma, for it enables one to dispense with vengeful thoughts.
“Absence of stupidity is a gateway to the light of the Dharma, for it clears away ignorance.
“Pursuit of the Dharma is a gateway to the light of the Dharma, for it enables one to rely upon the meaning.
“Desiring the Dharma is a gateway to the light of the Dharma, for it leads one to connect to the light of the Dharma.
“Seeking to listen is a gateway to the light of the Dharma, for it enables one to investigate the Dharma precisely and in the correct manner.
“Correct application is a gateway to the light of the Dharma, for it leads to the right conduct.
“Knowledge of names and forms is a gateway to the light of the Dharma, for it enables one to transcend all attachment.
“Conquering views about causes is a gateway to the light of the Dharma, for it leads to the attainment of awareness and complete liberation.
“The elimination of attachment and aversion is a gateway to the light of the Dharma, for it eliminates judgmental thoughts.
“Expertise concerning the aggregates is a gateway to the light of the Dharma, for it leads to thorough understanding of suffering.
“Equality of the elements is a gateway to the light of the Dharma, for it leads to the relinquishment of the source of suffering.
“Withdrawal of the senses is a gateway to the light of the Dharma, for it leads one to meditate on the path.
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“Acceptance of nonarising is a gateway to the light of the Dharma, for it leads to the actualization of cessation.
“Mindfulness of the body is a gateway to the light of the Dharma, for it leads to physical isolation.
“Mindfulness of sensations is a gateway to the light of the Dharma, for it leads to the cessation of all sensations.
“Mindfulness of the mind is a gateway to the light of the Dharma, for it leads to a precise understanding of the mind’s illusory nature.
“Mindfulness of phenomena is a gateway to the light of the Dharma, for it leads to unimpaired wisdom.
“The four thorough relinquishments are gateways to the light of the Dharma, for they enable one to relinquish all nonvirtuous qualities and to perfect all virtuous qualities.
“The four bases of miraculous power are gateways to the light of the Dharma, for they lead to lightness of body and mind.
“The faculty of faith is a gateway to the light of the Dharma, for it leads one to not depend on the guidance of others.
“The faculty of diligence is a gateway to the light of the Dharma, for it endows one with the wisdom of realization.
“The faculty of mindfulness is a gateway to the light of the Dharma, for it leads one to engage in wholesome deeds.
“The faculty of absorption is a gateway to the light of the Dharma, for it leads to the liberation of mind.
“The faculty of knowledge is a gateway to the light of the Dharma, for it leads to the wisdom of direct perception.
“The power of faith is a gateway to the light of the Dharma, for it leads to the thorough transcendence of the power of Māra.
“The power of diligence is a gateway to the light of the Dharma, for with it one will not turn back.
“The power of mindfulness is a gateway to the light of the Dharma, for with it one will not be led astray.
“The power of absorption is a gateway to the light of the Dharma, for with it one will relinquish all discursive thinking.
“The power of knowledge is a gateway to the light of the Dharma, for with it one will not be easily deceived.
“The branch of awakening of complete mindfulness is a gateway to the light of the Dharma, for it enables one to understand the Dharma as it is.
“The branch of awakening of the complete discernment of the Dharma is a gateway to the light of the Dharma, for it enables one to accomplish all Dharmas.
“The branch of awakening of complete diligence is a gateway to the light of the Dharma, for it endows one with the intelligence of perfect realization.
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“The branch of awakening of complete joy is a gateway to the light of the Dharma, for it enables one to accomplish absorption.
“The branch of awakening of complete agility is a gateway to the light of the Dharma, for it enables one to accomplish one’s endeavors.
“The branch of awakening of complete absorption is a gateway to the light of the Dharma, for it enables one to comprehend the equality of all phenomena.
“The branch of awakening of complete equanimity is a gateway to the light of the Dharma, for it leads to distaste for all births.
“Right view is a gateway to the light of the Dharma, for it prevents one from transgressing the rules.
“Right resolve is a gateway to the light of the Dharma, for it leads one to relinquish all thoughts, concepts, and ideas.
“Right speech is a gateway to the light of the Dharma, for it leads one to realize that all words, sounds, language, and speech are like echoes.
“Right action is a gateway to the light of the Dharma, for it leads to the absence of karma and the absence of ripening.
“Right livelihood is a gateway to the light of the Dharma, for it leads one to cease all pursuits.
“Right effort is a gateway to the light of the Dharma, for it leads one to reach the other shore.
“Right mindfulness is a gateway to the light of the Dharma, for it leads to the absence of mindlessness and mental engagements.
“Right absorption is a gateway to the light of the Dharma, for it leads to the attainment of the absorption of an undisturbed mind.
“The mind of awakening is a gateway to the light of the Dharma, for it ensures the continuity of the line of the Three Jewels.
“Intention is a gateway to the light of the Dharma, for it leads to a lack of desire for the Lesser Vehicle.
“Superior intention is a gateway to the light of the Dharma, for it leads to a distinct focus on the vast Buddhadharma.
“Application is a gateway to the light of the Dharma, for it leads to the perfection of all virtuous qualities.
“The perfection of generosity is a gateway to the light of the Dharma, for it leads to the sublime marks and signs, to the complete purity of the buddha realms, and to the thorough ripening of those sentient beings that are greedy.
“The perfection of discipline is a gateway to the light of the Dharma,
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for it enables one to transcend all the restricted and lower states of existence and to ripen those sentient beings with lax discipline.
“The perfection of patience is a gateway to the light of the Dharma, for it enables one to relinquish malice, aggression, anger, pride, arrogance, and conceit, and to ripen those sentient beings that harbor malice.
“The perfection of diligence is a gateway to the light of the Dharma, for it enables one to practice all virtuous endeavors and to ripen those sentient beings that are lazy.
“The perfection of concentration is a gateway to the light of the Dharma, for it enables one to give rise to all states of equipoise and superknowledge and to ripen those sentient beings that are distracted.
“The perfection of knowledge is a gateway to the light of the Dharma, for it enables one to relinquish the dark fog of ignorance and stupidity, to abandon incorrect views, and to ripen sentient beings with incorrect knowledge.
“Skillful means are gateways to the light of the Dharma, for they enable one to teach modes of conduct that accord with the interests of sentient beings and to practice all the teachings of the Buddha.
“The four means of attracting disciples are gateways to the light of the Dharma, for they gather sentient beings and turn them into suitable recipients for the Dharma that comes from the discovery of awakening.
“Ripening sentient beings is a gateway to the light of the Dharma, for it enables one to not be attached to one’s own happiness and to be free from discouragement.
“Grasping the true Dharma is a gateway to the light of the Dharma, for it enables one to eliminate the afflictions of all sentient beings.
“The accumulation of merit is a gateway to the light of the Dharma, for it enables one to nurture all sentient beings.
“The accumulation of wisdom is a gateway to the light of the Dharma, for it perfects the ten powers.
“The accumulation of calm abiding is a gateway to the light of the Dharma, for it leads to the attainment of the absorption of the thus-gone ones.
“The accumulation of insight is a gateway to the light of the Dharma, for it leads to the attainment of the eye of knowledge.
“Accessing authentic discerning awareness is a gateway to the light of the Dharma, for it leads to the attainment of the eye of Dharma.
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“Accessing the trustworthy is a gateway to the light of the Dharma, for it leads to the purity of the eye of the Buddha.
“The attainment of dhāraṇī is a gateway to the light of the Dharma, for it enables one to retain everything said by the Buddha.
“The attainment of confidence is a gateway to the light of the Dharma, for it enables one to satisfy all sentient beings by offering them clear explanations.
“Acceptance of the concordant Dharma is a gateway to the light of the Dharma, for it leads to being in accord with the entirety of the Buddhadharma.
“Acceptance of the Dharma of nonarising is a gateway to the light of the Dharma, for it leads to the attainment of prophecy.
“The ground of nonreturning is a gateway to the light of the Dharma, for it leads to the complete perfection of the entirety of the Buddhadharma.
“The wisdom that evolves from ground to ground is a gateway to the light of the Dharma, for it leads to being empowered with the wisdom of omniscience.
The ground of empowerment is a gateway to the light of the Dharma, for it leads one to be conceived in the womb, to be born, to manifest in the world, to undergo austerities, to go to the seat of awakening, to tame Māra, to attain complete awakening, to turn the wheel of Dharma, and to manifest great parinirvāṇa.
“These, friends, are known as the 108 gateways to the light of the Dharma, which a bodhisattva must teach to the assembly of gods at the time of his passing.”
Monks, when the Bodhisattva taught this chapter, “The Gateways to the Light of the Dharma,” out of the assembly of gods, 84,000 gods gave rise to the mind of unexcelled, perfect, and complete awakening. The 32,000 gods who had previously been trained gained acceptance that phenomena are nonarising. The 360 million gods gained the pure eye regarding phenomena, unblemished and untainted. The entire fine realm of the Heaven of Joy was covered knee deep in celestial flowers.
Monks, at that time the Bodhisattva uttered these verses in order to bring even more joy to the assembly of gods:
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At the time that the Guide, the Lion of Men, passes away
And descends from the supreme realm of the Heaven of Joy,
He proclaims these words to the gods:
“Abandon all forms of mindlessness!
“The multitude of divine pleasures,
All wonderful things conjured up by the mind,
All of this is caused by virtuous actions.
So listen now to learn about these actions.
“Acknowledge the kindness done to you.
Do not fall back into the three lower realms
After exhausting your previous stores of merit;
There is only unhappiness and suffering there.
“Once you develop respect for me,
Apply yourselves earnestly to practicing
The teachings that you have heard,
And you will inevitably attain boundless joy.
“All desirable things are impermanent and unstable;
Nothing is eternal, not even the eons.
Everything is like a mirage or an illusion,
And as fleeting as lightning or a water bubble.
“The pleasure brought about by the qualities
Of desirable things is as unsatisfying as drinking salt water,
But those with noble pristine knowledge
That transcends the world are satisfied.
“Goddesses, companions, and beautiful songs
Are like the audience of a play.
They are like a crowd of people who assemble
And then go their own separate ways.
“In the realm of the conditioned, there are no allies,
No friends, no relatives, and no retinue.
And besides, the karma that results from good deeds
Also binds one, and ever follows behind one’s back.
“Therefore be harmonious with one another;
Act with a loving and benevolent mind.
Engage in wholesome activities,
For actions done well bring no torment.
“Please recall the Buddha, Dharma, and Saṅgha,
And do not slip into heedlessness.
Those who delight in study, discipline, and generosity
Are endowed with patience and gentleness.
“Investigate suffering, impermanence, and lack of self;
Examine these three phenomena thoroughly.
They occur in connection to causes and conditions;
They are void of life and have no owner.
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“Whatever miraculous powers you see in me,
And whatever eloquence, wisdom, and qualities I may have,
All of this is caused by virtuous deeds
Arising from study, discipline, and conscientiousness.
“For the welfare, benefit, and love of sentient beings,
You should emulate me with your discipline, study,
Conscientiousness, generosity,
Restraint, and self-control.
“For you will not be able to accomplish the auspicious teachings
By the mere sound of your voice and speech.
Please adopt the right conduct
And practice what you teach.
“Do not simply follow what other people say;
Exert yourself with continuous concentration.
When acting, one takes the opportunity;
Without acting, one does not accomplish anything.
“Recall all the suffering you have experienced
Circling through cyclic existence until now.
If you fall prey to distortions,
Nirvāṇa and freedom from attachment will not be achieved.
“Therefore, having now obtained freedom,
A spiritual guide, and a conducive environment,
And having met with the superior teaching of Dharma,
You should pacify attachment and the other afflictions.
“Freed from pride, arrogance, and conceit,
Always flexible, upright, and honest,
Dedicate yourself to reaching the transcendence of suffering
And apply yourself to realizing the path.
“Disperse all the darkness and turbidity of ignorance
With the lamp of knowledge.
Tear the net of error, with its latencies,
Using the vajra of wisdom.
“What need is there to say many things?
It is in your interest to follow this teaching.
If you do not abide by this teaching,
Then it is not the fault of the teaching.
“When I attain awakening
And shower down the teaching that leads to immortality,
You, who have pure minds, should come
And listen to the true Dharma.”
Chapter 5
Setting Out
Monks, in that way the Bodhisattva taught this Dharma discourse to the large congregation of gods,
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instructed them, inspired them, delighted them, and caused them to be receptive. He then said to that assembly of fortunate gods:
“Friends, I will now proceed to Jambudvīpa. In the past when I practiced the conduct of a bodhisattva, I attracted sentient beings through the four activities of giving, pleasant speech, beneficial activity, and demonstrating consistency in speech and aims. But friends, I would be acting without gratitude, and it would be inappropriate, if I were not now to achieve unexcelled, perfect, and complete awakening.”
Hearing that, the gods of the Heaven of Joy wept and embraced the feet of the Bodhisattva. They said, “Virtuous One, without you, this Heaven of Joy will lose its splendor.”
To this, the Bodhisattva replied to the great retinue of gods, “The bodhisattva Maitreya will teach you the Dharma.” He then took the crown from his own head and placed it on the head of the bodhisattva Maitreya, saying, “You, virtuous one, shall awaken to perfect and complete buddhahood after me.”
Thus it was that the Bodhisattva enthroned the bodhisattva Maitreya in the Heaven of Joy. Then he again spoke to the great retinue of gods: “Friends, in what form should I enter the womb of a mother?”
Some replied, “As a human in the form of a young brahmin.” But other gods suggested, “In the form of Śakra, or Brahmā, or a great king, or Vaiśravaṇa, or a gandharva, or a kinnara, or a mahoraga, or Maheśvara, or the moon god,
Linked texts (1)
- འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ — Classical Tibetan