法門品第四
Chapter 4: The Dharma Gate
爾時佛告諸比丘：「菩薩如是觀種姓已，彼兜率天宮有一大殿，名曰高幢，縱廣正等六十四由旬。菩薩爾時昇此大殿，告天眾言：『汝當盡集聽我最後所說法門，如是法門，名為教誡思惟遷沒方便下生之相。』是時一切兜率天子及諸天女，聞是語已皆悉雲集。菩薩神力即於此殿化作道場，其量正等如四天下，復以種種珍寶而嚴飾之，凡所見者莫不歡喜。是時欲界、色界諸天子等，見此道場如是嚴麗，顧己所居如塚墓想。菩薩福德自善根力，成就勝妙師子之座，飾以金銀眾妙珍寶，覆以輕軟無價天衣，燒眾天香散眾天花。其中無量百千珍寶光明照耀，以大寶網彌覆其上，寶鈴搖動出和雅音，無量寶蓋雜色繒綵，殊妙幡䋿周匝間列，無量百千花鬘綺帶而以嚴飾，無量百千諸天婇女，種種歌舞以為供養。是諸天樂演微妙音，稱揚菩薩無量功德。無量百千四大天王之所擁護，無量百千釋提桓因之所圍遶，無量百千大梵天王之所讚歎，無量百千拘胝那由他菩薩捧師子座，復為十方無量百千拘胝那由他諸佛如來之所護念。其師子座，從於無量百千拘胝那由他劫諸波羅蜜福德資粮之所生起。」
At that time, the Buddha said to the monks: "After the bodhisattva had observed the lineage in this way, there was a great hall in the Tusita Heaven called the High Banner Hall, sixty-four yojanas in length and width. The bodhisattva then ascended to this hall and told the celestial assembly: 'You should all gather to hear the final teaching I will give, a discourse called the Instructions on Contemplating the Transition and the Manner of Descending.' When all the Tusita devas and celestial maidens heard this, they gathered like clouds. Through the bodhisattva's spiritual power, he transformed this hall into a place of awakening, equal in size to the four continents, and adorned it with all kinds of precious treasures, filling all who saw it with joy. At that time, the devas of the desire realm and form realm, seeing this magnificent place of awakening, regarded their own dwellings as tombs. Through the bodhisattva's merit and the power of his good roots, a sublime lion throne appeared, adorned with gold, silver, and various precious jewels, covered with soft and priceless heavenly garments, with celestial incense burning and celestial flowers scattered. Countless precious treasures shone with radiance, a great net of jewels spread overhead, and jeweled bells swayed, producing harmonious sounds. Countless jeweled canopies, multi-colored silks, and exquisite banners were arranged all around, decorated with countless garlands of flowers and elegant ribbons. Countless celestial maidens offered various forms of music and dance. These celestial melodies resounded with subtle tones, praising the bodhisattva's immeasurable virtues. He was protected by countless Four Great Heavenly Kings, surrounded by countless Shakra, praised by countless Great Brahma Kings, and countless hundreds of thousands of kotis of bodhisattvas held up his lion throne. Moreover, he was lovingly remembered by countless hundreds of thousands of kotis of Buddhas in the ten directions. This lion throne arose from the merit and wisdom accumulated over countless hundreds of thousands of kotis of eons through the perfections."
佛告諸比丘：「菩薩坐此功德成就師子之座，告天眾言：『汝且觀我百千福聚相好嚴身。』是時大眾瞻仰尊顏目不暫捨，乃見東西南北四維上下，周遍十方超過數量兜率天宮，各有最後身菩薩將欲下生，無量諸天恭敬圍遶，皆悉演說將沒之相諸法明門。爾時大眾既見如是，深生悲喜恭敬稽首，讚言：『善哉！我觀尊者，得見如是無量菩薩，皆由尊者神通之力。』菩薩告言：『汝等諦聽！如諸菩薩各為天眾，說將沒相諸法明門，安慰天人；我今亦當為汝等說諸法明門，有一百八。何等名為百八法門？信是法門，意樂不斷故；淨心是法門，除亂濁故；喜是法門，安隱心故；愛樂是法門，心清淨故；身戒是法門，除三惡故；語戒是法門，離四過故；意戒是法門，斷三毒故；念佛是法門，見佛清淨故；念法是法門，說法清淨故；念僧是法門，證獲聖道故；念捨是法門，棄一切事故；念戒是法門，諸願滿足故；念天是法門，起廣大心故；慈是法門，超映一切諸福事業故；悲是法門，增上不害故；喜是法門，離一切憂惱故；捨是法門，自離五欲及教他離故；無常是法門，息諸貪愛故；苦是法門，願求永斷故；無我是法門，不著我故；寂滅是法門，不令貪愛增長故；慚是法門，內清淨故；愧是法門，外清淨故；諦是法門，不誑人天故；實是法門，不自欺誑故；法行是法門，依於法故；三歸是法門，超三惡趣故；知所作是法門，已立善根不令失壞故；解所作是法門，不因他悟故；自知是法門，不自矜高故；知眾生是法門，不輕毀他故；知法是法門，隨法修行故；知時是法門，無癡暗見故；破壞憍慢是法門，智慧滿足故；無障碍心是法門，防護自他故；不恨是法門，由不悔故；勝解是法門，無疑滯故；不淨觀是法門，斷諸欲覺故；不瞋是法門，斷恚覺故；無癡是法門，破壞無智故；求法是法門，依止於義故；樂法是法門，證契明法故；多聞是法門，如理觀察故；方便是法門，正勤修行故；遍知名色是法門，超過一切和合愛著故；拔除因見是法門，證得解脫故；斷貪瞋是法門，不著癡垢故；妙巧是法門，遍知苦故；界性平等是法門，由永斷集故；不取是法門，勤修正道故；無生忍是法門，於滅作證故；身念住是法門，分㭊觀身故；受念住是法門，離一切受故；心念住是法門，智出障翳故；四正勤是法門，斷一切惡修一切善故；四神足是法門，身心輕利故；信是法門，非邪所引故；精進是法門，善思察故；念根是法門，善業所作故；定根是法門，由心解脫故；慧根是法門，智現前證故；信力是法門，能遍超魔力故；精進力是法門，不退轉故；念力是法門，不遺忘故；定力是法門，斷一切覺故；慧力是法門，無能損壞故；念覺分是法門，如實住法故；擇法覺分是法門，圓滿一切法故；精進覺分是法門，智決定故；喜覺分是法門，三昧安樂故；輕安覺分是法門，所作成辦故；定覺分是法門，平等覺悟一切法故；捨覺分是法門，厭離一切受故；正見是法門，超證聖道故；正思惟是法門，永斷一切分別故；正語是法門，一切文字平等覺悟故；正業是法門，無業果報故；正命是法門，離一切希求故；正精進是法門，專趣彼岸故；正念是法門，無念無作無意故；正定是法門，證得三昧不傾動故；菩提心是法門，紹三寶種使不斷故；大意樂是法門，不求下乘故；增上意樂是法門，緣無上廣大法故；方便正行是法門，圓滿一切善根故；檀波羅蜜是法門，成就相好淨佛國土，教化眾生除慳悋故；尸波羅蜜是法門，超過一切惡道難處，教化眾生守禁戒故；羼提波羅蜜是法門，永離憍慢瞋恚等一切煩惱，教化眾生斷諸結故；毘離耶波羅蜜是法門，成就引發一切善法，教化眾生除嬾惰故；禪波羅蜜是法門，出生一切禪定神通，教化亂意眾生故；般若波羅蜜是法門，永斷無明有所得見，教化愚癡暗蔽惡慧眾生故；方便善巧是法門，隨諸眾生種種意解，現諸威儀及示一切佛法安立故；四攝事是法門，攝諸群生令求趣證大菩提法故；成熟眾生是法門，不著己樂利他無倦故；受持正法是法門，斷一切眾生雜染故；福德資糧是法門，饒益一切眾生故；智慧資糧是法門，圓滿十力故；奢摩他資糧是法門，證得如來三昧故；毘鉢舍那資糧是法門，獲得慧眼故；無碍解是法門，獲得法眼故；決擇是法門，佛眼清淨故；陀羅尼是法門，能持一切佛法故；辯才是法門，巧說言詞令一切眾生歡喜滿足故；順法忍是法門，隨順一切佛法故；無生法忍是法門，得授記莂故；不退轉地是法門，圓滿一切佛法故；諸地增進是法門，受一切智位故；灌頂是法門，從兜率天下生，入胎初生出家苦行，詣菩提場降魔成佛，轉正法輪起大神通，從忉利天下現入涅槃故。』是故菩薩將下生時，於天眾中說如斯法。
The Buddha told the monks: "The Bodhisattva, seated on the lion's seat of merit, said to the assembly of gods: 'Behold the hundred thousand merits gathered in my body, adorned with excellent marks.' At that time, the great assembly gazed upon his noble countenance without a moment's pause. They then saw, in the ten directions—east, west, south, north, and the four corners, above and below—beyond count, in the Tusita Heaven palaces, countless final-body Bodhisattvas about to descend into birth, surrounded by countless gods with veneration. All of them were proclaiming the marks of their imminent departure and the clear gates of all dharmas. Seeing this, the assembly felt deep compassion and joy, bowed in reverence, and praised: 'Excellent! How wonderful! We behold such countless Bodhisattvas through the miraculous power of this venerable one.' The Bodhisattva said to them: 'Listen carefully! Just as these Bodhisattvas each speak to their heavenly assemblies of the marks of departure and the clear gates of dharmas, soothing gods and humans, I too will now speak to you of the clear gates of dharmas, numbering one hundred and eight. What are these one hundred and eight gates? Faith is a gate, for it sustains joyful intention. A pure mind is a gate, for it removes confusion and turbidity. Joy is a gate, for it brings a peaceful heart. Loving delight is a gate, for it keeps the mind clean. Restraint of body is a gate, for it avoids the three evil paths. Restraint of speech is a gate, for it avoids the four faults. Restraint of mind is a gate, for it cuts off the three poisons. Recollection of the Buddha is a gate, for it brings a clear vision of the Buddha. Recollection of the Dharma is a gate, for it brings clarity in teaching. Recollection of the Sangha is a gate, for it leads to the attainment of the noble path. Recollection of generosity is a gate, for it lets go of all clinging. Recollection of precepts is a gate, for it fulfills all aspirations. Recollection of the devas is a gate, for it awakens a vast mind. Loving-kindness is a gate, for it surpasses all meritorious deeds. Compassion is a gate, for it cultivates non-harming. Joy is a gate, for it leaves behind all grief and worry. Equanimity is a gate, for it distances oneself from sensual desires and guides others to do the same. Impermanence is a gate, for it calms all craving. Suffering is a gate, for it seeks the end of all dissatisfaction. Non-self is a gate, for it brings no attachment to self. Stillness is a gate, for it prevents craving from growing. Shame is a gate, for it keeps the inner self pure. Remorse is a gate, for it keeps the outer conduct pure. Truth is a gate, for it does not deceive gods or humans. Sincerity is a gate, for it does not delude oneself. Practicing the Dharma is a gate, for it relies on the teaching. Taking refuge in the Three Jewels is a gate, for it crosses beyond the three lower realms. Knowing what has been done is a gate, for it protects the roots of goodness already planted. Understanding one's own deeds is a gate, for it arises from one's own awakening. Self-awareness is a gate, for it avoids arrogance. Understanding beings is a gate, for it does not belittle others. Understanding the Dharma is a gate, for it follows the teaching in practice. Knowing the right time is a gate, for it sees without ignorance. Breaking pride is a gate, for wisdom is fulfilled. An unobstructed mind is a gate, for it guards both self and others. Freedom from resentment is a gate, for there is no regret. Resolve is a gate, for there is no doubt or stagnation. Contemplation of impurity is a gate, for it cuts off sensual thoughts. Non-anger is a gate, for it ends hostile thoughts. Non-delusion is a gate, for it breaks through ignorance. Seeking the Dharma is a gate, for it rests upon meaning. Loving the Dharma is a gate, for it is realized in understanding. Extensive learning is a gate, for it observes with reason. Skillful means is a gate, for it practises with diligence. Understanding name and form is a gate, for it transcends all clinging to combination. Uprooting views of self is a gate, for it attains liberation. Cutting off greed and anger is a gate, for it does not cling to the stains of delusion. Ingenuity is a gate, for it fully comprehends suffering. Equality of natures is a gate, for it brings the end of accumulation. Non-appropriation is a gate, for it cultivates the noble path with diligence. Endurance of non-arising is a gate, for it realizes cessation. Mindfulness of the body is a gate, for it analyses the body. Mindfulness of feeling is a gate, for it leaves behind all sensations. Mindfulness of mind is a gate, for wisdom shines without obscuration. The four right efforts are a gate, for they abandon all evil and cultivate all good. The four bases of psychic power are a gate, for body and mind become light and agile. Faith is a gate, for it is not led astray by false views. Vigour is a gate, for it contemplates well. The faculty of mindfulness is a gate, for it stabilises wholesome deeds. The faculty of concentration is a gate, for the mind finds release. The faculty of wisdom is a gate, for insight is manifest. The power of faith is a gate, for it overcomes all demonic forces. The power of vigour is a gate, for it never regresses. The power of mindfulness is a gate, for it prevents forgetfulness. The power of concentration is a gate, for it ends all discursive thought. The power of wisdom is a gate, for nothing can damage it. The factor of mindfulness is a gate, for it dwells in truth. The factor of discernment is a gate, for it perfects all dharmas. The factor of energy is a gate, for wisdom is certain. The factor of joy is a gate, for it brings peace in meditation. The factor of tranquillity is a gate, for it completes all works. The factor of concentration is a gate, for it awakens equally to all things. The factor of equanimity is a gate, for it turns away from all clinging sensations. Right view is a gate, for it transcends and realises the noble path. Right thought is a gate, for it ends all conceptual scattering. Right speech is a gate, for it awakens to the equality of all words. Right action is a gate, for it goes beyond karmic results. Right livelihood is a gate, for it leaves behind all seeking. Right effort is a gate, for it heads directly toward the far shore. Right mindfulness is a gate, for it is without thought, without action, without intention. Right concentration is a gate, for it attains a meditation that does not waver. The resolve for enlightenment is a gate, for it keeps the lineage of the Three Jewels unbroken. Great intention is a gate, for it does not seek lesser vehicles. Supreme intention is a gate, for it is connected with the vast and supreme Dharma. Skilful practice is a gate, for it perfects all roots of goodness. The perfection of generosity is a gate, for it brings about excellent marks, purifies the Buddha-land, and teaches beings to let go of stinginess. The perfection of morality is a gate, for it surpasses all difficult and evil realms and guides beings to uphold precepts. The perfection of patience is a gate, for it utterly liberates from pride, anger, and all afflictions, guiding beings to break through their bonds. The perfection of vigour is a gate, for it inspires and accomplishes all wholesome dharmas, guiding beings away from laziness. The perfection of meditation is a gate, for it gives rise to all concentration and miraculous powers, guiding beings with scattered minds. The perfection of wisdom is a gate, for it severs ignorance and views of possession, guiding beings lost in delusion and dull wisdom. Skillful means is a gate, for it adapts to the many understandings of beings, showing various dignified conduct and establishing the Buddha's teaching in all its forms. The four methods of attraction are a gate, for they gather beings and lead them toward the great path of enlightenment. Maturing beings is a gate, for it does not cling to one's own happiness and tirelessly benefits others. Upholding the true Dharma is a gate, for it cuts away the defilements of all beings. The accumulation of merit is a gate, for it benefits all beings. The accumulation of wisdom is a gate, for it fulfils the ten powers. The accumulation of tranquillity is a gate, for it attains the Tathāgata's samādhi. The accumulation of insight is a gate, for it obtains the eye of wisdom. Unimpeded understanding is a gate, for it obtains the Dharma eye. Discernment is a gate, for the Buddha eye becomes pure. Retaining knowledge is a gate, for it holds all the Buddha's teachings. Eloquence is a gate, for it speaks skilfully and brings joy and satisfaction to all beings. Endurance in accordance with the Dharma is a gate, for it follows all the Buddha's teachings. Endurance of non-arising is a gate, for it receives the prophecy of future Buddhahood. The stage of non-regression is a gate, for it perfects all the Buddha's qualities. Advancement through the stages is a gate, for it receives the position of all-knowing wisdom. The consecration is a gate, for it descends from Tusita Heaven, enters the womb, is born, leaves home, undertakes austerities, goes to the seat of enlightenment, overcomes Māra, becomes a Buddha, turns the wheel of Dharma, performs great miracles, and descends from Trāyastriṃśa to reveal final nirvāṇa.'" Therefore, when the Bodhisattva was about to descend into birth, he spoke such teachings to the assembly of gods.
「諸比丘！菩薩說是諸法明門之時，於彼會中，八萬四千天子發阿耨多羅三藐三菩提心；三萬二千天子得無生法忍；三萬六千那由他天子於諸法中遠塵離垢得法眼淨。兜率諸天皆散妙花積至于膝。諸比丘！菩薩又欲令諸天眾深心歡喜而說頌曰：
"Monks, as the Bodhisattva spoke on the illuminating gate of these teachings, in that assembly, eighty-four thousand heavenly beings awakened the resolve for supreme enlightenment; thirty-two thousand heavenly beings attained the acceptance of the non-arising of phenomena; thirty-six thousand million heavenly beings, in these teachings, purified their vision of the Dharma, free from defilement and dust. The gods of the Tusita heaven scattered fine flowers that piled up to their knees. Monks, the Bodhisattva, wishing to bring deep joy to the assembly of gods, then spoke these verses:"
「『菩薩將下生， 處於兜率宮，
誡彼諸天眾， 唯當莫放逸。
今汝心所樂， 微妙寶莊嚴，
從於淨業因， 致斯眾妙果。
是故應思報， 無令業消歇，
沈淪惡趣中， 備受無邊苦。
我所示汝法， 應生尊重心，
自勵勤修行， 當獲無為樂。
貪欲皆無常， 虛假猶如夢，
如幻如陽炎， 如電如聚沫。
貪欲無厭足， 如渴飲鹹水，
若得出世智， 乃可為知足。
天女共相娛， 譬如集戲場，
同會城邑中， 暫聚便離散。
有為非常伴， 亦非親善友，
唯除離垢行， 無有恒隨逐。
汝應共和合， 慈悲利益心，
精求諸善法， 終當除熱惱。
常念佛法僧， 勤心莫放逸，
施戒多聞忍， 一切皆圓滿。
如理觀諸法， 因緣和合生，
無常及苦空， 無主亦無我。
觀我有神力， 辯才智慧等，
淨業不放逸， 多聞持戒成。
我修多聞戒， 汝等應隨學，
施戒及調伏， 慈心莫放逸。
依義勿著言， 如言而奉行，
堅固勤修習， 利益諸群生。
常宜自知罪， 勿復觀他過，
不作非自成， 彼作非我受。
當思過去劫， 流轉生死苦，
常行邪妄道， 生死乖涅槃。
汝今離眾難， 生天遇善友，
又聞最勝法， 滅除諸貪妄。
棄憍慢貢高， 調柔行質直，
應勤修正道， 決定證涅槃。
當以智慧燈， 銷滅愚癡暗，
以勝金剛智， 破煩惱隨眠。
我得無邊法， 當為汝宣說，
如是無邊法， 汝豈能盡行？
我當證菩提， 方灑甘露雨，
汝心若清淨， 我當授勝法。』」
"The Bodhisattva is about to descend into the world, dwelling in the Tuṣita Heaven, advising all celestial beings: Do not be heedless. The delights your minds now crave, adorned with exquisite jewels, arise from the causes of pure deeds, yielding these myriad wondrous fruits. Therefore, you should reflect on this recompense and not let your virtuous actions cease, lest you sink into evil realms and endure boundless suffering. The Dharma I have shown you should be met with reverence; strive diligently in practice, and you shall attain the joy of the unconditioned. Desires are all impermanent, illusory like dreams, like mirages, like lightning, like froth. Craving is never satisfied, like drinking saltwater to quench thirst; only by gaining transcendental wisdom can one truly know contentment. Heavenly maidens delight together, like gatherings at a playground or assemblies in a city, yet they unite briefly and then disperse. Conditioned things are not lasting companions, nor true friends; only the practice of abandoning defilement follows you always. You should unite in compassion and benevolence, earnestly seek all wholesome dharmas, and ultimately quell the heat of affliction. Always recollect the Buddha, Dharma, and Saṅgha; be diligent and heedless never. Perfect generosity, morality, learning, and forbearance in all aspects. Contemplate all phenomena according to truth: they arise from causes and conditions, impermanent, suffering, and empty, without owner or self. Observe my spiritual powers, eloquence, and wisdom alike, born of pure deeds and heedlessness, fulfilled through learning and moral precepts. I cultivated learning and precepts; you should follow my example. Practice giving, morality, and restraint, with a compassionate mind, never heedless. Rely on the meaning, not the words; act according to the teachings. Cultivate firmly and diligently, benefiting all beings. Always recognize your own faults; do not observe others' errors. What you do not do does not become yours; what others do is not yours to bear. Think of past eons, the suffering of wandering in saṃsāra, always treading false and deviant paths, straying from nirvāṇa. Now you have escaped many difficulties, been born in heaven, met good friends, and heard the supreme Dharma, eradicating all craving and delusion. Abandon arrogance and conceit; be gentle and upright. Diligently cultivate the right path and surely realize nirvāṇa. Use the lamp of wisdom to extinguish the darkness of ignorance, and with the supreme vajra wisdom, break the latent afflictions. I have attained boundless Dharma and shall proclaim it to you; such boundless Dharma—how could you practice it all? When I realize bodhi, I will pour the rain of ambrosia; if your minds are pure, I will bestow the excellent Dharma."
方廣大莊嚴經卷第一
The Sutra of the Great Adornment, Volume 1