The Play in Full
The Gateways to the Light of the Dharma
Toh 95
Degé Kangyur, vol. 46 (mdo sde, kha), folios 1.b–216.b
- Jinamitra
- Dānaśīla
- Munivarman
- Yeshé Dé
Imprint
Translated by the Dharmachakra Translation Committee
under the patronage and supervision of 84000: Translating the Words of the Buddha
First published 2013
Current version v 4.48.25 (2024)
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Table of Contents
Summary
The Play in Full tells the story of how the Buddha manifested in this world and attained awakening, as perceived from the perspective of the Great Vehicle. The sūtra, which is structured in twenty-seven chapters, first presents the events surrounding the Buddha’s birth, childhood, and adolescence in the royal palace of his father, king of the Śākya nation. It then recounts his escape from the palace and the years of hardship he faced in his quest for spiritual awakening. Finally the sūtra reveals his complete victory over the demon Māra, his attainment of awakening under the Bodhi tree, his first turning of the wheel of Dharma, and the formation of the very early saṅgha.
Acknowledgments
This text was translated by the Dharmachakra Translation Committee under the supervision of Chökyi Nyima Rinpoche.
Cortland Dahl, Catherine Dalton, Hilary Herdman, Heidi Koppl, James Gentry, and Andreas Doctor translated the text from Tibetan into English. Andreas Doctor and Wiesiek Mical then compared the translations against the original Tibetan and Sanskrit, respectively. Finally, Andreas Doctor edited the translation and wrote the introduction.
The Dharmachakra Translation Committee would like to thank Chökyi Nyima Rinpoche for blessing this project, and Khenpo Sherap Sangpo for his generous assistance with the resolution of several difficult passages.
This translation has been completed under the patronage and supervision of 84000: Translating the Words of the Buddha.
The generous sponsorship of 簡源震及家人江秀敏，簡暐如，簡暐丞 Chien YuanChen (Dharma Das) and his wife, daughter, and son for work on this sūtra is gratefully acknowledged.
Text Body
The Play in Full
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.’ ” [30]
Hearing these words, all the gods in the Heaven of Joy, along with the assembly of goddesses, gathered together in the great celestial palace. [F.19.a] 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, [F.19.b] “look upon the body of the Bodhisattva, adorned as it is with the signs of a hundred merits. Look upon those innumerable and uncountable [31] 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. [F.20.a]
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. [32]
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, [F.20.b] 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. [33]
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. [F.21.a]
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. [34]
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. [F.21.b]
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, [F.22.a] for it enables one to transcend all the restricted and lower states of existence and to ripen [35] 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. [F.22.b]
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. [36]
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: [F.23.a]
This concludes the fourth chapter, on the gateways to the light of the Dharma.
Colophon
Colophon to the Sanskrit Edition
Colophon to the Tibetan Translation
This was taught and translated by the Indian preceptors Jinamitra, Dānaśīla, and Munivarman, and the translator-editor Bandé Yeshé Dé, who proofed and finalized the translation.
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Goswami, Bijoya. Lalitavistara. Bibliotheca Indica Series, vol. 320. Calcutta: The Asiatic Society, 2001.
Khosla, Sarla. Lalitavistara and the Evolution of Buddha Legend. New Delhi: Galaxy Publications, 1991.
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