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No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯

No. 187 方廣大莊嚴經(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯

3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958

(Buddhist Sanskrit Texts, 1)

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm

4. 藏—英譯 https://read.84000.co/translation/toh95.html

1.

iti hi bhikṣavo daśa dārakasahasrāṇi bodhisattvena sārdhaṃ lipiṃ śiṣyante sma / tatra bodhisattvādhisthānena teṣāṃ dārakāṇāṃ mātṛkāṃ vācayatāṃ yadā akāraṃ parikīrtayanti sma, tadā anityaḥ sarvasaṃskāraśabdo niścarati sma / ākāre parikīrtyamāne ātmaparahitaśabdo niścarati sma / ikāre indriyavaikalyaśabdaḥ / īkāre ītibahulaṃ jagaditi / ukāre upadravabahulaṃ jagaditi / ūkāre ūnasattvaṃ jagaditi / ekāre eṣaṇāsamutthānadoṣaśabdaḥ / aikāre airyāpathaḥ śreyāniti / okāre oghottaraśabdaḥ / aukāre aupapādukaśabdaḥ /

186：時一萬童子，與菩薩俱在師所學，見菩薩威德建大聖慧，分別書字而宣之曰： 1)其言無者，宣於無常、苦、空、非我之音。 2)其言欲者，出淫、怒、癡諸貪求音。 3)其言究者，出悉本末真淨之音。 4)其言行者，出無數劫奉修道音。 5)其言不者，出不隨眾離名色之音。 6)其言亂者，出除濁源生死淵音。 7)其言施者，出布施、戒、慧明正音。 8)其言縛者，出解刑獄考治行音。 9)其言燒者，出燋燒罪塵勞欲音。 10)其言信者，出信、精進、定、智慧音。

187：佛告諸比丘：爾時有十千童子，而與菩薩俱在師前，同學字母 1)唱阿字時，出一切諸行無常聲； 2)唱長阿字時，出自利利他聲； 3)唱伊字時，出諸根本廣大聲； 4)唱伊字時，出一切世間眾多病聲； 5)唱烏(上聲)字時，出世間諸惱亂事聲； 6)唱烏字時，出諸世間一切眾生智慧狹劣聲； 7)唱翳字時，出所希求諸過患事聲； 8)唱愛字時，出勝威儀聲； 9)唱烏字時，出死曝流到彼岸聲； 10)唱懊字時，出皆化生聲；

Monks, then the schoolmaster taught writing to the Bodhisattva, along with ten thousand other children. However, through the power of the Bodhisattva, as the schoolmaster was saying the alphabet to the children, he did it in the following manner:

1)When he said the letter a, out came the statement: “Every composite phenomenon is impermanent (anityaḥ sarvasaṁskāraḥ).”

2)When he said the letter ā, out came the statement: “Beneficial to self and others (ātmaparahita).”

3)When he said the letter i, out came the statement: “The vast development of the senses (indriyavaipulya).”

4)When he said the letter ī, out came the statement: “The world is riddled with plague (ītibahulaṁ jagat).”

5)When he said the letter u, out came the statement: “The world is rife with misfortune (upadravabahulaṁ jagat).”

6)When he said the letter ū, out came the statement: “The world is of little substance (ūnasattvaṁ jagat).”

7)When he said the letter e, out came the statement: “Faults come from desire (eṣaṇāsamutthānadoṣa).”

8)When he said the letter ai, out came the statement: “The noble path is virtuous (airyāpathaḥ śreyāniti).”

9)When he said the letter o, out came the statement: “The stream has been forded (oghottara).” [F.67.b]

10)When he said the letter au, out came the statement: “Spontaneously generated (aupapāduka).”

2.

aṃkāre amoghotpattiśabdaḥ / aḥkāre astaṃgamanaśabdo niścarati sma / kakāre karmavipākāvatāraśabdaḥ / khakāre khasamasarvadharmaśabdaḥ / gakāre gambhīradharmapratītyasamutpādāvatāraśabdaḥ / ghakāre ghanapaṭalāvidyāmohāndhakāravidhamanaśabdaḥ / ṅakāre 'ṅgaviśuddhiśabdaḥ / cakāre caturāryasatyaśabdaḥ / chakāre chandarāgaprahāṇaśabdaḥ / jakāre jarāmaraṇasamatikramaṇaśabdaḥ /
186：11)其言殊者，出超越聖無上道音。 12)其言如者，出於如來無所壞音。 13)其言寂者，出觀寂然法惔怕音。 14)其言沒者，出消瞋厭諍訟之音。 15)其言作者，出罪福報從行受音。 16)其言智者，出一切智慧無壞音。 17)其言魔者，出降魔力及官屬音。 18)其言害者，出棄自大邪見之音。 19)其言逝者，出於正法無憒亂音。 20)其言止者，出世俗力無畏之音。	187：11)唱唵字時，出一切物皆無我我所聲； 12)唱阿字時，出一切法皆滅沒聲； 13)唱迦(上聲)字時，出入業果聲； 14)唱佉字時，出一切諸法如虛空聲； 15)唱伽(上聲)字時，出甚深法入緣起聲； 16)唱伽字時，出除滅一切無明黑暗厚重瞖膜聲； 17)唱哦字時，出銷滅眾生十二支聲； 18)唱者字時，出觀四諦聲； 19)唱車(上聲)字時，出永斷貪欲聲； 20)唱社字時，出度一切生死彼岸聲；

11)When he said the letter aṁ, out came the statement: “The emergence of what is efficacious (amoghotpatti).”

12)When he said the letter aḥ, out came the statement: “Reaching an end (astaṁgamana).”

13)When he said the letter ka, out came the statement: “Immersion in the full ripening of actions (karmavipākāvatāra).”

14)When he said the letter kha, out came the statement: “All phenomena are like space (khasamasarvadharma).”

15)When he said the letter ga, out came the statement: “Immersion in the profound Dharma of dependent origination (gambhīradharmapratītyasamutpādāvatāra).”

16)When he said the letter gha, out came the statement: “Eradicating the darkness of delusion and the thick veils of ignorance (ghanapaṭalāvidyāmohāndhakāravidhamana).”

17)When he said the letter ṅ, out came the statement: “The complete purification of factors (aṅgaviśuddhi).”

18)When he said the letter ca, out came the statement: “The path of the four noble truths (caturāryasatyapatha).”

19)When he said the letter cha, out came the statement: “Abandoning the passion of lust (chandarāgaprahāṇa).”

20)When he said the letter ja, out came the statement: “Transcending old age and death (jarāmaraṇasamatikramaṇa).”

3.

jhakāre jhaṣadhvajabalanigrahaṇaśabdaḥ / ñakāre jñāpanaśabdaḥ / ṭakāre paṭopacchedanaśabdaḥ / ṭhakāre ṭhapanīyapraśnaśabdaḥ / ḍakāre ḍamaramāranigrahaṇaśabdaḥ / ḍhakāre mīḍhaviṣayā iti / ṇakāre reṇukleśā iti / takāre tathatāsaṃbhedaśabdaḥ / thakāre thāmabalavegavaiśāradyaśabdaḥ / dakāre dānadamasaṃyamasaurabhyaśabdaḥ /
186：21)其言生者，出度眾苦老病死音。 22)其言意者，出意堅強獨步三界音。 23)其言法者，以法等御救濟周旋往反之音。 24)其言歎者，出隨所願開化諸音。 25)其言難者，出除八難罪殃之音。 26)其言盡者，出於盡滅無所生音。 27)其言處者，出消處所顛倒之音。 28)其言慧者，出智慧聖無罣礙音。 29)其言是者，出歸善惡殃福之音。 30)其言有者，出諸所行三有之音。	187：21)唱闍字時，出降一切魔軍眾聲； 22)唱壤字時，出覺悟一切眾生聲； 23)唱吒(上聲)字時，出永斷一切道聲； 24)唱吒字時，出置答聲； 25)唱荼(上聲)字時，出斷一切魔惱亂聲； 26)唱荼字時，出一切境界皆是不淨聲； 27)唱拏(上聲)字時，出永拔微細煩惱聲； 28)唱多(上聲)字時，出一切法真如無別異聲； 29)唱他(上聲)字時，出勢力無畏聲； 30)唱陀(上聲)字時，出施戒質直聲；

21)When he said the letter jha, out came the statement: “Vanquishing the forces of the god of love (jhaṣadhvajabalanigrahaṇa).”

22)When he said the letter ña, out came the statement: “Making known (jñāpana).”

23)When he said the letter ṭa, out came the statement: “Severing the round of rebirths (vaṭṭopacchedana).”

24)When he said the letter ṭha, out came the statement: “A question rejected out of hand (ṭhapanīyapraśna).”

25)When he said the letter ḍa, out came the statement: “Vanquishing the evil one and those who cause discord (ḍamaramāranigrahaṇa).”

26)When he said the letter ḍha, out came the statement: “The impure regions (mīḍhaviṣayāḥ).”

27)When he said the letter ṇa, out came the statement: “Afflictions are subtle (reṇukleśāḥ).”

28)When he said the letter ta, out came the statement: “Suchness is undifferentiated (tathatāsaṁbheda).”

29)When he said the letter tha, out came the statement: “Strength, power, force, and self-confidence (thāmabalavegavaiśāradya).”

30)When he said the letter da, out came the statement: “Generosity, discipline, restraint, and gentleness (dānadamasaṁyamasaurabhya).”

3.

dhakāre dhanamāryāṇāṃ saptavidhamiti / nakāre nāmarūpaparijñāśabdaḥ / pakāre paramārthaśabdaḥ / phakāre phalaprāptisākṣātkriyāśabdaḥ / bakāre bandhanamokṣaśabdaḥ / bhakāre bhavavibhavaśabdaḥ / makāre madamānopaśamanaśabdaḥ / yakāre yathāvaddharmaprativedhaśabdaḥ / rakāre ratyaratiparamārtharatiśabdaḥ / lakāre latāchedanaśabdaḥ /
186：31)其言棄者，棄諸所趣吾我諂音。 32)其言己者，出己所起善惡業音。 33)其言我者，出滅身垢愛欲之音。 34)其言垢者，出諸嫉妬等善惡友稱平等音。 35)其言數者，出諸所數調無明音。 36)其言處者，出處不處有齊限音。 37)其言若者，度若干想眾亂放逸寂希望音。 38)其言果者，證諸果實無所住音。 39)其言除者，出不貪己除五蓋音。 40)其言邪者，出邪疾患除憂惱音。	187：31)唱陀字時，出希求七聖財聲； 32)唱那(上聲)字時，出遍知名色聲； 33)唱波(上聲)字時，出證第一義諦聲； 34)唱頗字時，出得果入現證聲； 35)唱婆(上聲)字時，出解脫一切繫縛聲； 36)唱婆字時，出斷一切有聲； 37)唱摩(上聲)字時，出銷滅一切憍慢聲； 38)唱也字時，出通達一切法聲； 39)唱羅字時，出厭離生死欣第一義諦聲； 40)唱羅(上聲)字時，出斷一切生死枝條聲；

31)When he said the letter dha, out came the statement: “The wealth of the noble ones is sevenfold (dhanamāryāṇāṁ saptavidham).”

32)When he said the letter na, out came the statement: “Full knowledge of name and form (nāmarūpaparijñā).”

33)When he said the letter pa, out came the statement: “The absolute (paramārtha).”

34)When he said the letter pha, out came the statement: “The actualization of the attainment of the fruition (phalaprāptisākṣātkriyā).”

35)When he said the letter ba, out came the statement: “Liberation from bondage (bandhanamokṣa).”[128]

36)When he said the letter bha, out came the statement: “The destruction of existence (bhavavibhava).”

37)When he said the letter ma, out came the statement: “The cessation of arrogance and pride (madamānopaśamana).”

38)When he said the letter ya, [F.68.a] out came the statement: “Understanding phenomena exactly as they are (yathāvaddharmaprativedha).”

39)When he said the letter ra, out came the statement: “Dissatisfaction with pleasure is delighting in the absolute (ratyaratiparamārtharati).”

40)When he said the letter la, out came the phrase: “Severing the vine (latāchedana).”

4.

vakāre varayānaśabdaḥ / śakāre śamathavipaśyanāśabdaḥ / ṣakāre ṣaḍāyatananigrahaṇābhijñajñānāvāptiśabdaḥ / sakāre sarvajñajñānābhisaṃbodhanaśabdaḥ / hakāre hatakleśavirāgaśabdaḥ / kṣakāre parikīrtyamāne kṣaṇaparyantābhilāpyasarvadharmaśabdo niścarati sma //
186：41)其言慧者，出布施、戒、博聞之慧無妄想音。	187：41)唱婆(上聲)字時，出最勝乘聲； 42)唱捨字時，出一切奢摩他毘鉢舍那聲； 43)唱沙(上聲)字時，出制伏六處得六神通聲； 44)唱娑字時，出現證一切智聲； 45)唱呵字時，出永害一切業煩惱聲； 46)唱差字時，出諸文字不能詮表一切法聲。

41)When he said the letter va, out came the statement: “The best vehicle (varayāna).”

42)When he said the letter śa, out came the statement: “Calm abiding and insight (śamathavipaśyanā).”

43)When he said the letter ṣa, out came the statement: “Destroying the six sense bases and obtaining the superknowledges and wisdoms (ṣaḍāyatananigrahaṇābhijñajñānāvāpti).”

44)When he said the letter sa, out came the statement: “Attaining the perfect awakening to omniscient wisdom (sarvajñajñānābhisaṁbodhana).”

45)When he said the letter ha, out came the statement: “Destroying the afflictions and parting from desire (hatakleśavirāga).”

46)When he said the letter kṣa, out came the statement: “Reaching the end of letters, all phenomena are ineffable (kṣaraparyantābhilāpya sarvadharma).”

大般涅槃經卷第八，北涼天竺三藏曇無讖譯
迦葉菩薩白佛言：世尊！云何如來說字根本？
佛言：善男子！說初半字，以為根本，持諸記論，呪術文章，諸陰實法。凡夫之人學是字本，然後能知是法、非法。
迦葉菩薩復白佛言：世尊！所言字者，其義云何？
善男子！有十四音名為字義，所言字者，名曰涅槃，常故不流，若不流者，則為無盡，夫無盡者，即是如來金剛之身，是十四音，名曰字本。
噁者，不破壞故，不破壞者，名曰三寶，喻如金剛。又復噁者，名不流故，不流者即是如來，如來九孔無所流故，是故不流。又無九孔是故不流，不流即常，常即如來，如來無作是故不流。又復噁者名為功德，功德者即是三寶，是故名噁。
阿者，名阿闍梨，阿闍梨者，義何謂耶？於世間中，得名聖者。何謂為聖？聖名無著。少欲知足亦名清淨，能度眾生於三有流生死大海，是名為聖。又復阿者名曰制度，修持淨戒隨順威儀。又復阿者名依聖人，應學威儀進止舉動，供養恭敬禮拜三尊，孝養父母及學大乘，善男女等具持禁戒，及諸菩薩摩訶薩等，是名聖人。又復阿者名曰教誨，如言汝來，如是應作，如是莫作，若有能遮非威儀法，是名聖人，是故名阿。
億者，即是佛法，梵行廣大，清淨無垢，喻如滿月。汝等如是，應作、不作，是義、非義，此是佛說、此是魔說，是故名億。
伊者，佛法微妙甚深難得，如自在天大梵天王，法名自在，若能持者，則名護法；又自在者，名四護世，是四自在，則能攝護大涅槃經，亦能自在敷揚宣說。又復伊者，能為眾生自在說法。復次伊者為自在故，說何等是也？所謂修習方等經典。復次伊者，為斷嫉妬，如除稗穢，皆悉能令變成吉祥，是故名伊。
郁者，於諸經中最上最勝，增長上上謂大涅槃。復次郁者如來之性，聲聞緣覺所未曾聞。如一切處，北欝單越最為殊勝；菩薩若能聽受是經，於一切眾最為殊勝。以是義故，是經得名最上最勝，是故名郁。
優者，喻如牛乳，諸味中上，如來之性亦復如是，於諸經中最尊最上，若有誹謗，當知是人與牛無別。復次優者，是人名為無慧、正念。誹謗如來微密祕藏，當知是人甚可憐愍，遠離如來祕密之藏，說無我法，是故名優。
㖶者，即是諸佛、法性、涅槃，是故名㖶。
嘢者，謂如來義。復次嘢者，如來進止、屈伸、舉動，無不利益一切眾生，是故名嘢。
烏者，名煩惱義，煩惱者名曰諸漏，如來永斷一切煩惱，是故名烏。
炮者，謂大乘義，於十四音是究竟義。大乘經典亦復如是，於諸經論最為究竟，是故名炮。
菴者，能遮一切諸不淨物，於佛法中能捨一切金銀寶物，是故名菴。
阿者，名勝乘義。何以故？此大乘典大涅槃經，於諸經中最為殊勝，是故名阿。
迦者，於諸眾生起大慈悲，生於子想，如羅睺羅，作妙上善義，是故名迦。
佉者，名非善友，非善友者，名為雜穢。不信如來祕密之藏，是故名佉。
伽者，名藏，藏者即是如來祕藏，一切眾生皆有佛性，是故名伽。
[口*恒]者，如來常音。何等名為如來常音？所謂如來常住不變，是故名[口*恒]。
俄者，一切諸行破壞之相，是故名俄。
遮者，即是修義，調伏一切諸眾生故，名為修義，是故名遮。
車者，如來覆蔭一切眾生，喻如大蓋，是故名車。
闍者，是正解脫，無有老相，是故名闍。
膳者，煩惱繁茂，喻如稠林，是故名膳。
喏者，是智慧義，知真法性，是故名喏。
吒者，於閻浮提示現半身而演說法，喻如半月，是故名吒。
侘者，法身具足，喻如滿月，是故名侘。
荼者，是愚癡僧，不知常與無常，喻如小兒，是故名荼。
祖者，不知師恩，喻如羝羊，是故名祖。
拏者，非是聖義，喻如外道，是故名拏。
多者，如來於彼告諸比丘，宜離驚畏，當為汝等說微妙法，是故名多。
他者，名愚癡義，眾生流轉生死，纏裹如蠶蜣蜋，是故名他。
陀者，名曰大施，所謂大乘，是故名陀。
彈者，稱讚功德，所謂三寶，如須彌山，高峻廣大，無有傾倒，是故名彈。
那者，三寶安住，無有傾動，喻如門閫，是故名那。
波者，名顛倒義，若言三寶悉皆滅盡，當知是人為自疑惑，是故名波。
頗者，是世間災，若言世間災起之時三寶亦盡，當知是人，愚癡無智違失聖旨，是故名頗。
婆者，名佛十力，是故名婆。
滼者，名為重擔，堪任荷負無上正法，當知是人是大菩薩，是故名滼。
摩者，是諸菩薩嚴峻制度，所謂大乘大般涅槃，是故名摩。
蛇者，是諸菩薩，在在處處為諸眾生說大乘法，是故名蛇。
囉者，能壞貪欲、瞋恚、愚癡，說真實法，是故名囉。
羅者，名聲聞乘，動轉不住，大乘安固無有傾動，捨聲聞乘，精勤修習無上大乘，是故名羅。
和者，如來世尊，為諸眾生雨大法雨，所謂世間呪術經書，是故名和。
奢者遠離三箭，是故名奢。
沙者，名具足義，若能聽是大涅槃經，則為已得聞持一切大乘經典，是故名沙。
娑者，為諸眾生演說正法，令心歡喜，是故名娑。
呵者，名心歡喜，奇哉世尊，離一切行，怪哉如來，入般涅槃，是故名呵。
[口*荼]者，名曰魔義，無量諸魔不能毀壞如來祕藏，是故名[口*荼]。復次[口*荼]者，乃至示現隨順世間，有父母妻子，是故名[口*荼]
魯、流、盧、樓，如是四字，說有四義，謂佛、法、僧及以對法。言對法者隨順世間，如調婆達示現壞僧，化作種種形貌色像；為制戒故，智者了達，不應於此而生畏怖，是名隨順世間之行，以是故名魯、流、盧、樓。
吸氣舌根、隨鼻之聲，長短超聲，隨音解義，皆因舌齒而有差別，如是字義，能令眾生口業清淨。眾生佛性則不如是假於文字然後清淨。何以故？性本淨故。雖復處在陰界入中，則不同於陰入界也，是故眾生悉應歸依諸菩薩等，以佛性故等視眾生無有差別，是故半字於諸經書、記論文章，而為根本。又半字義，皆是煩惱言說之本，故名半字。滿字者乃是一切善法言說之根本也，譬如世間，為惡之者名為半人，修善之者名為滿人。如是一切經書記論，皆因半字而為根本。若言如來及正解脫，入於半字，是事不然。何以故？離文字故，是故如來於一切法，無礙無著真得解脫。何等名為解了字義？有知如來出現於世，能滅半字，是故名為解了字義。若有隨逐半字義者，是人不知如來之性。何等名為無字義也？親近修習不善法者，是名無字。又無字者雖能親近修習善法，不知如來常與無常、恒與非恒，及法僧二寶、律與非律、經與非經、魔說佛說，若有不能如是分別，是名隨逐無字義也。我今已說如是隨逐無字之義，善男子！是故汝今應離半字，善解滿字。
迦葉菩薩白佛言：世尊！我等應當善學字數，今我值遇無上之師，已受如來慇懃誨勅。
佛讚迦葉：善哉，善哉！樂正法者，應如是學。

非少善根

No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯

No. 187 方廣大莊嚴經(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯

3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958

(Buddhist Sanskrit Texts, 1)

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm

4. 藏—英譯 https://read.84000.co/translation/toh95.html

1.

yeṣāṃ keṣāṃcidānanda imānevaṃrūpān sūtrāntāñchrutvopapatsyate prītiprāmodyam, prasādalābhāstaiḥ sattvaiḥ sulabdhāḥ / amoghaṃ ca teṣāṃ jīvitam, amoghaṃ ca teṣāṃ mānuṣyam, sucaritacaraṇāśca te, ādattaṃ ca taiḥ sāram, muktāśca te tribhyo 'pāyebhyaḥ, bhaviṣyanti ca te putrāstathāgatasya, pariprāptaṃ ca taiḥ sarvakāryam, amoghaśca teṣāṃ śraddhāpratilambhaḥ, suvibhakta ca tai rāṣṭrapiṇḍam, prasannāśca te 'grasattvaiḥ, saṃchinnāstairmārapāśāḥ, nistīrṇaśca taiḥ saṃsārāṭavīkāntāraḥ, samuddhṛtaśca taiḥ śokaśalyaḥ, anuprāptaṃ ca taiḥ prāmodyavastu, sugṛhītāni ca taiḥ śaraṇagamanāni, dakṣiṇīyāśca te pūjārhāḥ, durlabhaprādurbhāvāśca te loke, dakṣiṇīyāśca te dhārayitavyāḥ / tatkasya hetoḥ? tathā hi te sarvaloke imamevaṃ sarvalokavipratyanīkaṃ tathāgatadharmaṃ śraddadhanti /

186：

187：阿難！若復有人聞此經典，信受愛樂生歡喜心，如是等人即得淨命獲大利益，其人一生為不唐捐，已修善行已得真實，離三惡道當成佛子，已得深信堪受供養，於諸聖賢心生清淨，亦當決除一切魔網，而能出於生死曠野，拔憂惱箭，善知歸依獲勝妙樂。如是等人甚為希有，堪作世間無上福田。何以故？諸佛之法甚深難信而能信故。

“Ānanda, when some beings hear sūtras like this one, they become joyful, elated, and full of faith. Those beings obtain something wonderful. Their lives become meaningful and their humanity serves a purpose. Their conduct is excellent and they take hold of what is truly essential. They are freed from the three lower realms. [F.49.a] They become heirs of the thus-gone ones and obtain all that they need. Their trust is meaningful and they will receive their fair share of the provisions of the kingdom. They will trust deeply in noble beings and cut through Māra’s snares. They will cross over the wastelands of saṃsāra and remove the thorns of misery. They will reach a place of supreme joy and genuinely take refuge. As appropriate objects for others’ generosity, they are worthy recipients of offerings. These beings appear in the world only rarely, and when here they are to be held as proper objects of generosity. Why is that? It is because they have faith in the teachings of the thus-gone ones, which go against all worldly conventions.

2.

na te ānanda sattvā avarakeṇa kuśalamūlena samanvāgatā bhavanti / te cānanda sattvā mamaikajātipratibaddhāni mitrāṇi bhaviṣyanti / tatkasmād dhetoḥ? kaścidānanda śravaṇādeva priyo bhavati manāpaśca na tu darśanena / kaścidānanda darśanenāpi priyo bhavati manāpaśca na tu khalu punaḥ śravaṇena / kaścidānanda darśanenāpi śravaṇenāpi priyo bhavati manāpaśca / teṣāṃ keṣāṃcidānanda ahaṃ darśanena vā śravaṇena vā priyo manāpo bhaveyaṃ niṣṭhāṃ tvaṃ tatra gacchethāḥ na tāni mamaikajātipratibaddhāni mitrāṇi / dṛṣṭāste tathāgatena, mocayitavyāste tathāgatena, te samaguṇapratyaṃśāḥ, te tathāgataguṇapratyaṃśāḥ, te tathāgatena kartavyā upāsakāḥ, te tathāgataṃ śaraṇaṃ gatāḥ, upāttāste tathāgatena / mamāntikāt khalvapyānanda pūrvaṃ bodhisattvacaryāmeva tāvaccarato ye kecidbhayārditāḥ sattvā āgatya abhayaṃ pratiyācante sma, tebhyo 'haṃ sattvebhyo 'bhayaṃ dattvān, kimaṅga punaretarhyanuttarāṃ samyaksaṃbodhim abhisaṃbuddhaḥ / śraddhāyāmānanda yogaḥ karaṇīyaḥ / idaṃ tathāgato vijñāpayati / yadānanda tathāgatena yuṣmākaṃ karaṇīyaṃ kṛtam, tattathāgatena śodhito mānaśalyaḥ /

186：

187：1)阿難當知！是人非少善根而得成就如是之信。何以故？諸佛如來曾與彼人，於多生中為善知識。2)阿難！若有眾生，於佛世尊雖未得見，但聞名字即生信喜；或復有人不聞佛名，得見如來便生信喜；或復有人雖得見聞不生信喜；或復有人若聞若見皆生信喜。3)阿難！除不信喜，當知是人於多生中，皆蒙如來為善知識，其人功德與如來等，即為如來成就度脫而攝受之。4)阿難！我昔修菩薩道時，諸有眾生來至我所，我皆攝受施其無畏。汝等今者，應生淨信精勤修習。汝所應作悉已開顯，亦為汝等拔憍慢箭。

“Ānanda, those beings do not possess any inferior forms of roots of virtue. [90] Ānanda, those beings are not just companions who befriend me for a few lifetimes only. And why is that? Because, Ānanda, some beings are pleased and delighted to hear me, but not to see me. Some, Ānanda, are pleased and delighted to see me, but not to hear me. Still others, Ānanda, are pleased and delighted both to see me and to hear me. Ānanda, whatever the case, when beings are pleased and delighted to see me or hear me, you can be certain that they are friends who have accompanied me for multiple lifetimes. The Thus-Gone One sees them, and the Thus-Gone One will liberate them. They have the same qualities as the Thus-Gone One. They have gone for refuge in the Thus-Gone One. The Thus-Gone One has accepted them.

“Ānanda, even during earlier times when I was practicing the conduct of a bodhisattva, [F.49.b] others came to see me, desperate and bound by fear, begging me to protect them from their fears, which I did. So now that I have awakened to perfect and complete buddhahood, I will certainly do the same. Ānanda, strive in faith; the Thus-Gone One urges you thus! Ānanda, the task before you has already been completed by the Thus-Gone One. The Thus-Gone One has pulled out the thorn of pride.

3.

śravaṇenāpyānanda mitrasya nanu yojanaśatāntaramapi gacchanti, gatvā ca sukhitā bhavanti adṛṣṭapūrvaṃ mitraṃ dṛṣṭvā / kaḥ punarvādo ye māṃ niśritya kuśalamūlānyavaropayanti / jñāsyantyānanda tathāgatā arhantaḥ samyaksaṃbuddhāḥ pūrva mitrāṇyete sattvāstathāgatānām, asmākamapyete mitrāṇi bhavantīti / tatkasmāt khalu punarānanda mitraṃ mitrasya priyaṃ ca manāpaṃ ca bhavati? tasyāpi (tadapi) priyameva bhavati, mitrasya yatpriyaṃ mitram, tadapi priyameva bhavati manāpaṃ ca / tasmāttarhyānanda ārocayāmi ca prativedayāmi ca / śraddhāmātrakamutpādayatha / anuparindiṣyāmo (Vaidya 66) vayamanāgatānāṃ tathāgatānāmarhatāṃ samyaksaṃbuddhānāmantike, te 'smākamapi mitrāṇīti viditvā yathābhiprāyaṃ paripūrayiṣyanti / tadyathāpi nāma ānanda kasyacideva puruṣasyaikaputrako bhavet suvayāḥ pradakṣiṇagrāhī / sa ca puruṣo bahumitro bhavet / sa tasmin pitari kālagate na hi vihanyeta pitṛmitrasuparigṛhītaḥ / evabheva ānanda ye kecinmama śraddhāsyanti tānahamupādadāmi / mitrāṇīva mama tāni / (te) mama śaraṇaṃ gatāḥ / bahumitraśca tathāgataḥ / tāni ca tathāgatasya mitrāṇi bhūtavādīni na mṛṣāvādīni / anuparindāmyahaṃ bhūtavādīnām / yāni tathāgatasya mitrāṇyanāgatāstathāgatā arhantaḥ samyaksaṃbuddhā / śraddhāyāmānanda yogaḥ karaṇīyaḥ / atrāhaṃ yuṣmān vijñāpayāmīti //

186：

187：1)阿難！譬如有人久別親友，過百由旬冒遠尋之，得與相見暫解離念尚生歡喜，何況曾得值佛種諸善根，今復覲佛得為親友，而不喜耶？2)阿難當知！未來諸佛皆作是念：此諸人等，已得過去如來為善知識，今復值我。我與是人亦為親友，心生歡喜。3)譬如有人見親友時心生歡喜，見友之友亦生歡喜。4)阿難！若有眾生於此經典少分生信，我以是人付未來佛。彼佛亦當作如是念：此等眾生是我親友，如其所願當令滿足。5)譬如有人多諸親友，唯生一子心甚憐念，其人不久病欲命終，喚其所親付是愛子，其友受付念如己子。佛亦如是。未來諸佛皆是親友，以是眾生付未來佛。6)阿難！我今開悟於汝，汝應於此深生淨信，當勤修習。

“Ānanda, if a person is willing to travel for hundreds of miles just to receive news of a friend and is delighted to hear that news, then how about if they actually meet their friend? Whoever relies on me and generates the roots of virtue will be recognized by the future thus-gone ones, the worthy ones, the completely perfect buddhas, who will think, ‘Those beings are the old friends of the thus-gone ones. They are also our friends.’

“Why is that? Ānanda, it is because friends please and delight each other. Whoever is dear to one’s friend is also dear and delightful to oneself. Therefore, Ānanda, have trust and understand it to be so. Develop trust and think, ‘I also entrust myself to the thus-gone ones, the worthy ones, the completely perfect buddhas [91] of the future. They are also my friends.’ Think like this, and your wishes will be fulfilled.

“Ānanda, think of this example: Consider a man who is strong and well-regarded but has only one son,. Now, if that father has many friends, then even if he should pass away, the friends of the father will still accept the son and not reject him. Ānanda, in the same way, whoever has faith in me, I will accept as my friend. They will take refuge in me. The Thus-Gone One has many friends. [F.50.a] And because those friends of the Thus-Gone One speak genuinely and tell no lies, I entrust those friends of the Thus-Gone One to those who speak the truth—the future thus-gone ones, the worthy ones, the completely perfect buddhas. Therefore, Ānanda, strive to have faith! That is what I ask of you!”

諸法明門有一百八

No. 186 佛說普曜經(一名方等本起)，西晉月氏三藏竺法護譯

No. 187 方廣大莊嚴經卷第一(一名神通遊戲)，大唐天竺三藏地婆訶羅奉詔譯

3. Lalitavistara, Based on the ed. by P.L. Vaidya, Darbhanga: The Mithila Institute, 1958

(Buddhist Sanskrit Texts, 1)

http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/4_rellit/buddh/bsu022_u.htm

4. 藏—英譯 https://read.84000.co/translation/toh95.html

1.

atha bodhisattvaḥ punarapi tāṃ mahatīṃ devaparṣadamāmantryaivamāha - tena hi mārṣāḥ śṛṇuta cyutyākāraṃ devatāsaṃharṣaṇaṃ dharmālokamukhaṃ yadete bodhisattvā ebhyo devaputrebhyo bhāṣante / aṣṭottaramidaṃ mārṣā dharmālokamukhaṃ śataṃ yadavaśyaṃ bodhisattvena cyavanakālasamaye devaparṣadi saṃprakāśayitavyam / katamattadaṣṭottaraśatam? yaduta śraddhā mārṣā dharmālokamukhamabhedyāśayatāyai saṃvartate / prasādo dharmālokamukhamāvilacittaprasādanatāyai saṃvartate / prāmodyaṃ dharmālokamukhaṃ prasiddhyai saṃvartate / prīti dharmālokamukhaṃ cittaviśuddhyai saṃvartate / kāyasaṃvaro dharmālokamukhaṃ trikāyapariśuddhyai saṃvartate / vāksaṃvaro dharmālokamukhaṃ caturvāgdoṣaparivarjanatāyai saṃvartate / manaḥsaṃvaro dharmālokamukhamabhidhyāvyāpādamithyādṛṣṭiprahāṇāya saṃvartate / buddhānusmṛtidharmālokamukhaṃ buddhadarśanaviśuddhyai saṃvartate / dharmānusmṛti dharmālokamukhaṃ dharmadeśanāviśuddhyai saṃvartate / saṃghānusmṛti dharmālokamukhaṃ nyāyākramaṇatāyai saṃvartate /

186：於時菩薩告諸天眾人等：善聽！何故名曰法曜道門？皆曰：不及，惟分別之。法曜道門有八百事，臨欲降神為諸天說。何謂八百？1)至誠法門，性行成就，無所破壞。2)妙喜法門，悅非時心。3)欣樂法門，成就篤信。4)愛敬法門，心自然淨。5)護身法門，淨於三事。6)護口法門，四善不毀。7)護意法門，棄嫉恚癡。8)念佛法門，見十方佛。9)念法法門，覩法清淨。10)念眾法門，趣入寂滅。

187：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？1)信是法門，意樂不斷故；2)淨心是法門，除亂濁故；3)喜是法門，安隱心故；4)愛樂是法門，心清淨故；5)身戒是法門，除三惡故；6)語戒是法門，離四過故；7)意戒是法門，斷三毒故；8)念佛是法門，見佛清淨故；9)念法是法門，說法清淨故；10)念僧是法門，證獲聖道故；

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 with the form of their passing, which these bodhisattvas teach the divine sons. 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 one hundred and eight gateways? They are as follows:

1)Faith, my friends, is a gateway to the light of Dharma, for with it one’s mind is unshakable.

2)Inspiration is a gateway to the light of the Dharma, for with it the mind is divested of impurities.

3) Supreme joy is a gateway to the light of the Dharma, for with it the body becomes extremely pliable.

4) Contentment is a gateway to the light of the Dharma, for with it the mind becomes pure.

5) Physical restraint is a gateway to the light of the Dharma, for with it the three physical faults are purified.

6) Verbal restraint is a gateway to the light of the Dharma, for with it the four verbal faults are relinquished.

7) Mental restraint is a gateway to the light of the Dharma, for with it covetousness, malice, and misguided views are abandoned. [F.20.a]

8) Recollection of the Buddha is a gateway to the light of the Dharma, for it leads to the pure perception of the Buddha.

9) Recollection of the Dharma is a gateway to the light of the Dharma, for it leads to the pure teaching of the Dharma.

10) Recollection of the Saṅgha is a gateway to the light of the Dharma, for it stops one from transgressing the rules.

2.

tyāgānusmṛti dharmālokamukhaṃ sarvopadhipratiniḥsargāyai saṃvartate / śīlānusmṛti dharmālokamukhaṃ praṇidhānaparipūrtyai saṃvartate / devatānusmṛti dharmālokamukhamudāracittatāyai saṃvartate / maitrī dharmālokamukhaṃ sarvopadhikapuṇyakriyāvastvabhibhāvanatāyai saṃvartate / karuṇā dharmālokamukhavihiṃsāparamatāyai saṃvartate / muditā dharmālokamukhaṃ sarvāratyapakarṣaṇatāyai saṃvartate / upekṣā dharmālokamukhaṃ kāmajugupsanatāyai saṃvartate / anityapratyavekṣā dharmālokamukhaṃ kāmarūpyārūpyarāgasamatikramāya saṃvartate / duḥkhapratyavekṣā dharmālokamukhaṃ praṇidhānasamucchedāya saṃvartate / anātmapratyavekṣā dharmālokamukhamātmānabhiniveśanatāyai saṃvartate /

186：11)念施法門，威神普至。12)念戒法門，具足所願。13)念天法門，令心清淨。14)慈心法門，化之立德。15)悲心法門，第一無害。16)歡然法門，不毀他人。17)其護法門，穢厭愛欲。18)非常法門，能越欲色。19)觀苦法門，除斷所願。20)無我法門，無所猗著。

187：11)念捨是法門，棄一切事故；12)念戒是法門，諸願滿足故；13)念天是法門，起廣大心故；14)慈是法門，超映一切諸福事業故；15)悲是法門，增上不害故；16)喜是法門，離一切憂惱故；17)捨是法門，自離五欲及教他離故；18)無常是法門，息諸貪愛故；19)苦是法門，願求永斷故；20)無我是法門，不著我故；

11) Recollection of giving is a gateway to the light of the Dharma, for it leads one to let go of all material things.

12) Recollection of discipline is a gateway to the light of the Dharma, for it leads to the fulfillment of aspirations.

13) Recollection of the divine is a gateway to the light of the Dharma, for it leads to a vast mindset. [32]

14) Love is a gateway to the light of the Dharma, for it surpasses all things created by merit based on material things.

15) Compassion is a gateway to the light of the Dharma, for it leads one to take up nonviolence.

16) Joy is a gateway to the light of the Dharma, for it clears away all displeasure.

17) Equanimity is a gateway to the light of the Dharma, for it leads to contempt for desire.

18) 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.

19) Investigating suffering is a gateway to the light of the Dharma, for it leads to the cessation of misguided goals.

20) Investigating the absence of self is a gateway to the light of the Dharma, for it eliminates overt fixation on the self.

3.

śāntapratyavekṣā dharmālokamukhamanunayāsaṃghukṣaṇatāyai saṃvartate / hrī dharmālokamukhamadhyātmopaśamāya saṃvartate / apatrāpyaṃ dharmālokamukhaṃ bahirdhāpraśamāya saṃvartate / satyaṃ dharmālokamukhaṃ devamanuṣyāvisaṃvādanatāyai saṃvartate / bhūtaṃ dharmālokamukhamātmāvisaṃvādanatāyai saṃvartate / dharmacaraṇaṃ dharmālokamukhaṃ dharmapratiśaraṇatāyai saṃvartate / triśaraṇagamanaṃ dharmālokamukhaṃ tryapāyasamatikramāya saṃvartate / kṛtajñatā dharmālokamukhaṃ kṛtakuśalamūlāvipraṇāśāya saṃvartate / kṛtaveditā dharmālokamukhaṃ parābhimanyatāyai saṃvartate / ātmajñatā dharmālokamukhamātmānutkarṣaṇatāyai saṃvartate /

186：21)觀音法門，消不直心。22)觀慚法門，除滅內行。23)觀耻法門，寂消外行。24)觀誠法門，不欺天人。25)觀實法門，不親己身。26)觀行法門，道御法行。27)觀三寶法門，淨滅三塗。28)觀了達法門，不失德本。29)觀作法門，不輕他人。30)解己法門，不自毀身。

187：21)寂滅是法門，不令貪愛增長故；22)慚是法門，內清淨故；23)愧是法門，外清淨故；24)諦是法門，不誑人天故；25)實是法門，不自欺誑故；26)法行是法門，依於法故；27)三歸是法門，超三惡趣故；28)知所作是法門，已立善根不令失壞故；29)解所作是法門，不因他悟故；30)自知是法門，不自矜高故；

21) Investigating peace is a gateway to the light of the Dharma, for it dampens the flames of passion.

22) Having a good conscience is a gateway to the light of the Dharma, for it brings complete inner peace.

23) Modesty is a gateway to the light of the Dharma, for it brings complete peace in others.

24) Truth is a gateway to the light of the Dharma, for with it gods and humans are not deceived.

25) The authentic is a gateway to the light of the Dharma, for with it one is not deceived.

26) Dharma practice is a gateway to the light of the Dharma, for with it one relies upon the Dharma.

27) 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.

28) 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.

29) Gratitude is a gateway to the light of the Dharma, [F.20.b] for it leads one to not condemn others.

30) Knowing oneself is a gateway to the light of the Dharma, for it leads one to not praise oneself.

4.

sattvajñatā dharmālokamukhaṃ parāpatsamānatāyai saṃvartate / dharmajñatā dharmālokamukhaṃ dharmānudharmapratipattyai saṃvartate / kālajñatā dharmālokamukhamamoghadarśanatāyai saṃvartate / nihatamānatā dharmālokamukhaṃ jñānatāparipūrtyai saṃvartate / apratihatacittatā dharmālokamukhamātmaparānurakṣaṇatāyai saṃvartate / anupanāho dharmālokamukhamakaukṛtyāya saṃvartate / adhimukti dharmālokamukhamavicikitsāparamatāyai saṃvartate / aśubhapratyavekṣā dharmālokamukhaṃ kāmavitarkaprahāṇāya saṃvartate / avyāpādo dharmālokamukhaṃ vyāpādavitarkaprahāṇāya saṃvartate / (Vaidya 24) amoho dharmālokamukhaṃ sarvājñānavidhamanatāyai saṃvartate /

186：31)曉人法門，不非他人。32)分別法門，奉行道法。33)知時法門，終不虛妄。34)棄自大法門，具足聖慧。35)捨害法門，不慢彼我。36)棄結法門，無有猶豫。37)好樂法門，不懷狐疑。38)棄不淨法門，棄貪欲想。39)無諍法門，斷鬪訟意。40)無虛法門，度無中傷。

187：31)知眾生是法門，不輕毀他故；32)知法是法門，隨法修行故；33)知時是法門，無癡暗見故；34)破壞憍慢是法門，智慧滿足故；35)無障碍心是法門，防護自他故；36)不恨是法門，由不悔故；37)勝解是法門，無疑滯故；38)不淨觀是法門，斷諸欲覺故；39)不瞋是法門，斷恚覺故；40)無癡是法門，破壞無智故；

31) Knowing sentient beings is a gateway to the light of the Dharma, for it leads one to not belittle others.

32) 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.

33) Knowing the right time is a gateway to the light of the Dharma, for it ensures that seeing will be meaningful.

34) Conquering pride is a gateway to the light of the Dharma, for it leads to the perfection of wisdom.

35) A mind free from vindictiveness is a gateway to the light of the Dharma, for it al-26 lows one to protect both oneself and others.

36) Not holding grudges is a gateway to the light of the Dharma, for it allows one to be free from regret.

37) Sincere interest is a gateway to the light of the Dharma, for it enables one to make great effort and be free from doubt.

38) Investigating repulsiveness is a gateway to the light of the Dharma, for it enables one to dispense with thoughts about what one desires.

39) Absence of malice is a gateway to the light of the Dharma, for it enables one to dispense with vengeful thoughts. [33]

40) Absence of stupidity is a gateway to the light of the Dharma, for it clears away ignorance.

5.

dharmārthikatā dharmālokamukhamarthapratiśaraṇatāyai saṃvartate / dharmakāmatā dharmālokamukhaṃ lokapratilambhāya saṃvartate / śrutaparyeṣṭi dharmālokamukhaṃ yoniśodharmapratyavekṣaṇatāyai saṃvartate / samyakprayogo dharmālokamukhaṃ samyakpratipattyai saṃvartate / nāmarūpaparijñā dharmālokamukhaṃ sarvasaṅgasamatikramāya saṃvartate / hetudṛṣṭisamuddhāto dharmālokamukhaṃ vidyādhimuktipratilambhāya saṃvartate / anunayapratighaprahāṇaṃ dharmālokamukhamanunnāmāvanāmanatāyai saṃvartate / skandhakauśalyaṃ dharmālokamukhaṃ duḥkhaparijñānatāyai saṃvartate / dhātusamatā dharmālokamukhaṃ samudayaprahāṇāya saṃvartate / āyatanāpakarṣaṇaṃ dharmālokamukhaṃ mārgabhāvanatāyai saṃvartate /

186：41)法義法門，決了諸義。42)樂法法門，逮法光明。43)求聞法門，淨觀諸法。44)應正法門，奉行平等。45)斷名色法門，度諸罣礙，46)厭寶法門，成立慧解。47)捨著法門，不猗名稱。48)暢陰法門，別諸惡行。

187：41)求法是法門，依止於義故；42)樂法是法門，證契明法故；43)多聞是法門，如理觀察故；44)方便是法門，正勤修行故；45)遍知名色是法門，超過一切和合愛著故；46)拔除因見是法門，證得解脫故；47)斷貪瞋是法門，不著癡垢故；48)妙巧是法門，遍知苦故；49)界性平等是法門，由永斷集故；50)不取是法門，勤修正道故；

41) Pursuit of the Dharma is a gateway to the light of the Dharma, for it enables one to rely upon the meaning.

42) Desiring the Dharma is a gateway to the light of the Dharma, for it leads one to connect to the light of the Dharma.

43) 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.

44) Correct application is a gateway to the light of the Dharma, for it leads to the right conduct.

45) Knowledge of names and forms is a gateway to the light of the Dharma, for it enables one to transcend all attachment.

46) Conquering views about causes is a gateway to the light of the Dharma, for it leads to the attainment of awareness and complete liberation.

47) The elimination of attachment and aversion is a gateway to the light of the Dharma, for it eliminates judgmental thoughts.

48) Expertise concerning the aggregates is a gateway to the light of the Dharma, for it leads to thorough understanding of suffering.

49) Equality of the elements is a gateway to the light of the Dharma, for it leads to the relinquishment of the source of suffering.

50) 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]

6.

anutpādakṣānti dharmālokamukhaṃ nirodhasākṣātkriyāyai saṃvartate / kāyagatānusmṛti dharmālokamukhaṃ kāyavivekatāyai saṃvartate / vedanāgatānusmṛti dharmālokamukhaṃ sarvaveditapratipraśrabdhyai saṃvartate / cittagatānusmṛti dharmālokamukhaṃ māyopamacittapratyavekṣaṇatāyai saṃvartate / dharmagatānusmṛti dharmālokamukhaṃ vitimirajñānatāyai saṃvartate / catvāri samyakprahāṇāni dharmālokamukhaṃ sarvākuśaladharmaprahāṇāya sarvakuśaladharmaparipūrtyai saṃvartate / catvāra ṛddhipādā dharmālokamukhaṃ kāyacittalaghutvāya saṃvartate / śraddhendriyaṃ dharmālokamukhamaparapraṇeyatāyai saṃvartate / vīryendriyaṃ dharmālokamukhaṃ suvicintitajñānatāyai saṃvartate / smṛtīndriyaṃ dharmālokamukhaṃ sukṛtakarmatāyai saṃvartate / samādhīndriyaṃ dharmālokamukhaṃ cittavimuktyai saṃvartate /

186：49)身意法門，其體宴靜。50)念通法門，拔諸痛痒。51)心趣法門，觀心如幻。52)意止法門，慧照眾冥。53)意斷法門，捨不善本。54)神足法門，身心輕便。55)信根法門，不願他人。56)進根法門，善釋慧明。57)意根法門，善造道業。58)定意法門，解心諸脫。

187：51)無生忍是法門，於滅作證故；52)身念住是法門，分㭊觀身故；53)受念住是法門，離一切受故；54)心念住是法門，智出障翳故；55)四正勤是法門，斷一切惡修一切善故；56)四神足是法門，身心輕利故；57)信是法門，非邪所引故；58)精進是法門，善思察故；59)念根是法門，善業所作故；60)定根是法門，由心解脫故；

51) Acceptance of nonarising is a gateway to the light of the Dharma, for it leads to the actualization of cessation.

52) Mindfulness of the body is a gateway to the light of the Dharma, for it leads to physical isolation.

53) Mindfulness of the sensations is a gateway to the light of the Dharma, for it leads to the cessation of all sensations.

54) 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.

55) Mindfulness of the phenomena is a gateway to the light of the Dharma, for it leads to unimpaired wisdom.

56) 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.

57) The four bases of miraculous power are gateways to the light of the Dharma, for27 they lead to lightness of body and mind.

58) 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.

59) The faculty of diligence is a gateway to the light of the Dharma, for it endows one with the wisdom of realization. [34]

60) The faculty of mindfulness is a gateway to the light of the Dharma, for it leads one to engage in wholesome deeds.

61) The faculty of absorption is a gateway to the light of the Dharma, for it leads to the liberation of mind.

7.

prajñendriyaṃ dharmālokamukhaṃ pratyavekṣaṇajñānatāyai saṃvartate / śraddhābalaṃ dharmālokamukhaṃ mārabalasamatikramāya saṃvartate / vīryabalaṃ dharmālokamukhamavaivartikatāyai saṃvartate / smṛtibalaṃ dharmālokamukhamasaṃhāryatāyai saṃvartate / samādhibalaṃ dharmālokamukhaṃ sarvavitarkaprahāṇāya saṃvartate / prajñābalaṃ dharmālokamukhamanavamūḍhyatāyai saṃvartate / smṛtisaṃbodhyaṅgaṃ dharmālokamukhaṃ yathāvaddharmaprajānatāyai saṃvartate / dharmapravicayasaṃbodhyaṅgaṃ dharmālokamukhaṃ sarvadharmaparipūrtyai saṃvartate / vīryasaṃbodhyaṅgaṃ dharmālokamukhaṃ suvicitrabuddhitāyai saṃvartate / prītisaṃbodhyaṅgaṃ dharmālokamukhaṃ samādhyāyikatāyai saṃvartate /

186：59)智慧法門，現成明哲。60)信力法門，越魔威勢。61)進力法門，而不還迴。62)意力法門，未曾忘捨。63)定力法門，滅眾妄想。64)智力法門，周旋往來。65)意覺法門，解真諦法。66)覺意法門，普曜諸法。67)進覺法門，積行佛道。68)喜覺法門，修平等行。

187：61)慧根是法門，智現前證故；62)信力是法門，能遍超魔力故；63)精進力是法門，不退轉故；64)念力是法門，不遺忘故；65)定力是法門，斷一切覺故；66)慧力是法門，無能損壞故；67)念覺分是法門，如實住法故；68)擇法覺分是法門，圓滿一切法故；69)精進覺分是法門，智決定故；70)喜覺分是法門，三昧安樂故；

62) The faculty of knowledge is a gateway to the light of the Dharma, for it leads to the wisdom of direct perception.

63) 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.

64) The power of diligence is a gateway to the light of the Dharma, for with it one will not turn back.

65) The power of mindfulness is a gateway to the light of the Dharma, for with it one will not be led astray.

66) The power of absorption is a gateway to the light of the Dharma, for with it one will relinquish all discursive thinking.

67) The power of knowledge is a gateway to the light of the Dharma, for with it one will not be easily deceived.

68) The aspect 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.

69) The aspect 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.

70) The aspect 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]

71) The aspect of awakening of complete joy is a gateway to the light of the Dharma, for it enables one to accomplish absorption.

8.

praśrabdhisaṃbodhyaṅgaṃ dharmālokamukhaṃ kṛtakaraṇīyatāyai saṃvartate / samādhisaṃbodhyaṅgaṃ dharmālokamukhaṃ samatānubodhāya saṃvartate / upekṣāsaṃbodhyaṅgaṃ dharmālokamukhaṃ sarvopapattijugupsanatāyai saṃvartate / samyagdṛṣṭi dharmālokamukhaṃ nyāyākramaṇatāyai saṃvartate / samyaksaṃkalpo dharmālokamukhaṃ sarvakalpavikalpaparikalpaprahāṇāya saṃvartate / samyagvāg dharmālokamukhaṃ sarvākṣararutaghoṣavākyapathapratiśrutkāsamatānubodhanatāyai saṃvartate / samyakkarmānto dharmālokamukhamakarmāvipākatāyai saṃvartate / samyagājīvo dharmālokamukhaṃ sarveṣaṇapratipraśrabdhyai saṃvartate / samyagvyāyāmo dharmālokamukhaṃ paratīragamanāya saṃvartate /

186：69)信覺法門，所作已辦。70)定覺意法門，暢諸法行。71)護覺法門，度諸所生。72)正見法門，好樂入寂。73)正念法門，棄若干想。74)正言法門，曉了一切諸有音聲猶如呼響。75)正治法門，無報應罪。76)正業法門，息諸罣礙。77)正便法門，消眾欲意。78)正意法門，入無志念。

187：71)輕安覺分是法門，所作成辦故；72)定覺分是法門，平等覺悟一切法故；73)捨覺分是法門，厭離一切受故；74)正見是法門，超證聖道故；75)正思惟是法門，永斷一切分別故；76)正語是法門，一切文字平等覺悟故；77)正業是法門，無業果報故；78)正命是法門，離一切希求故；79)正精進是法門，專趣彼岸故；80)正念是法門，無念無作無意故；

72) The aspect of awakening of complete agility is a gateway to the light of the Dharma, for it enables one to accomplish one’s endeavors.

73) The aspect 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.

74) The aspect of awakening of complete equanimity is a gateway to the light of the Dharma, for it leads to distaste for all births.

75) Right view is a gateway to the light of the Dharma, for it prevents one from transgressing the rules.

76) Right resolve is a gateway to the light of the Dharma, for it leads one to relinquish all thoughts, concepts, and ideas.

77) 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.

78) Right action is a gateway to the light of the Dharma, for it leads to the absence of karma and the absence of ripening.

79) Right livelihood is a gateway to the light of the Dharma, for it leads one to cease all pursuits.

80) Right effort is a gateway to the light of the Dharma, for it leads one to reach the other shore.

81) Right mindfulness is a gateway to the light of the Dharma, for it leads to the absence of mindlessness and mental engagements.

9.

samyaksmṛti dharmālokamukhamasmṛtyamanasikāratāyai saṃvartate / samyaksamādhi dharmālokamukhamakopyacetaḥsamādhipratilambhāya saṃvartate / bodhicittaṃ dharmālokamukhaṃ triratnavaṃśānupacchedāya saṃvartate / āśayo dharmālokamukhaṃ hīnayānāspṛhaṇatāyai saṃvartate / adhyāśayo dharmālokamukhamudārabuddhadharmādyālambanatāyai (Vaidya 25) saṃvartate / prayogo dharmālokamukhaṃ sarvakuśaladharmaparipūrtyai saṃvartate / dānapāramitā dharmālokamukhaṃ lakṣaṇānuvyañjanabuddhakṣatrapariśuddhyai matsarisattvaparipācanatāyai saṃvartate / śīlapāramitā dharmālokamukhaṃ sarvākṣaṇāpāyasamatikramāya duḥśīlasattvaparipācanatāyai saṃvartate / kṣāntipāramitā dharmālokamukhaṃ sarvavyāpādakhiladoṣamānamadadarpaprahāṇāya vyāpannacittasattvaparipācanatāyai saṃvartate / vīryapāramitā dharmālokamukhaṃ sarvakuśalamūladharmāraṅgottāraṇāya kuśīdasattvaparipācanatāyai saṃvartate / dhyānapāramitā dharmālokamukhaṃ sarvajñānābhijñotpādāya vikṣiptacittasattvaparipācanatāyai saṃvartate /

186：79)正定法門，逮得三昧無有瞋恨。80)道心法門，不斷三寶教。81)淨性法門，不樂餘乘。82)聖達法門，微妙佛法心無結網。83)應時法門，普具諸法。84)施度無極法門，備成相好佛土清淨勸化慳嫉。85)戒度無極法門，悉度眾惡八難之處攝諸犯禁。86)忍度無極法門，心和調柔攝諸恚怒。87)進度無極法門，奉眾善德攝諸懈怠。88)禪度無極法門，興顯一切一心脫門，定意神通攝諸亂意。

187：81)正定是法門，證得三昧不傾動故；82)菩提心是法門，紹三寶種使不斷故；83)大意樂是法門，不求下乘故；84)增上意樂是法門，緣無上廣大法故；85)方便正行是法門，圓滿一切善根故；86)檀波羅蜜是法門，成就相好淨佛國土，教化眾生除慳悋故；87)尸波羅蜜是法門，超過一切惡道難處，教化眾生守禁戒故；88)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；89)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；90)禪波羅蜜是法門，出生一切禪定神通，教化亂意眾生故；

82) Right absorption is a gateway to the light of the Dharma, for it leads to the attainment of the absorption of an undisturbed mind.

83) 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.

84) Intention is a gateway to the light of the Dharma, for it leads to a lack of desire for the Lesser Vehicle.

85) Superior intention is a gateway to the light of the Dharma, for it leads to a distinct focus on the vast Buddhadharma.

86) Application is a gateway to the light of the Dharma, for it leads to the perfection of all virtuous qualities.

87) 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.

88) 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.

89) 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.

90) 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.

91) 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.

10.

prajñāpāramitā dharmālokamukhamavidyāmohatamondhakāropalambhadṛṣṭiprahāṇāya duṣprajñasattvaparipācanatāyai saṃvartate / upāyakauśalaṃ dharmālokamukhaṃ yathādhimuktasattveryāpathasaṃdarśanāya sarvabuddhadharmāvidhamanatāyai saṃvartate / catvāri saṃgrahavastūni dharmālokamukhaṃ sattvasaṃgrahāya saṃbodhiprāptasya ca dharmasaṃpratyavekṣaṇatāyai saṃvartate / sattvaparipāko dharmālokamukhamātmasukhānadhyavasānāyāparikhedatāyai saṃvartate / saddharmaparigraho dharmālokamukhaṃ sarvasattvasaṃkleśaprahāṇāya saṃvartate / puṇyasaṃbhāro dharmālokamukhaṃ sarvasattvopajīvyatāyai saṃvartate / jñānasaṃbhāro dharmālokamukhaṃ daśabalapratipūrtyai saṃvartate / śamathasaṃbhāro dharmālokamukhaṃ tathāgatasamādhipratilambhāya saṃvartate / vidarśanāsaṃbhāro dharmālokamukhaṃ prajñācakṣuḥpratilambhāya saṃvartate / pratisaṃvidavatāro dharmālokamukhaṃ dharmacakṣuḥpratilambhāya saṃvartate /

186：89)智度無極法門，捨眾無明陰蔽窈冥邪見羅網攝諸惡智。90)善權法門，隨眾所好而現威儀，普攝一切諸佛聖慧。91)四恩法門，攝諸眾生使成佛道，正法由己。92)四等法門，慈悲喜護以斯四等攝諸偏黨。93)化眾法門，安己弘誓而不懈惓。94)護法法門，蠲除一切眾生塵勞。95)積德法門，眾生戴仰。96)聖品法門，具足十力。97)寂然法門，成如來定。98)其觀法門，慧眼訓誨。99)分別辯法門，成就法眼。

187：91)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；92)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；93)四攝事是法門，攝諸群生令求趣證大菩提法故；94)成熟眾生是法門，不著己樂利他無倦故；95)受持正法是法門，斷一切眾生雜染故；96)福德資糧是法門，饒益一切眾生故；97)智慧資糧是法門，圓滿十力故；98)奢摩他資糧是法門，證得如來三昧故；99)毘鉢舍那資糧是法門，獲得慧眼故；100)無碍解是法門，獲得法眼故；

92) 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.

93) 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.

94) The four ways of attracting students 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.

95) 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.

96) 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.

97) The accumulation of merit is a gateway to the light of the Dharma, for it enables one to nurture all sentient beings.

98) The accumulation of wisdom is a gateway to the light of the Dharma, for it perfects the ten powers.29

99) 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.

100) The accumulation of insight is a gateway to the light of the Dharma, for it leads to the attainment of the eye of knowledge.

101) 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]

11.

pratiśaraṇāvatāro dharmālokamukhaṃ buddhacakṣuḥpariśuddhyai saṃvartate / dhāraṇīpratilambho dharmālokamukhaṃ sarvabuddhabhāṣitādhāraṇatāyai saṃvartate / pratibhānapratilambho dharmālokamukhaṃ sarvasattvasubhāṣitasaṃtoṣaṇāyai saṃvartate / ānulomikadharmakṣānti dharmālokamukhaṃ sarvabuddhadharmānulomanatāyai saṃvartate / anutpattikadharmakṣānti dharmālokamukhaṃ vyākaraṇapratilambhāya saṃvartate / avaivartikabhūmi dharmālokamukhaṃ sarvabuddhadharmapratipūrtyai saṃvartate / bhūmerbhūmisaṃkrāntijñānaṃ dharmālokamukhaṃ sarvajñajñānābhiṣekatāyai saṃvartate / abhiṣekabhūmi dharmālokamukhamavakramaṇajanmābhiniṣkramaṇaduṣkaracaryābodhimaṇḍopasaṃkramaṇamāra - dhvaṃsanabodhivibodhanadharmacakrapravartanamahāparinirvāṇasaṃdarśanatāyai saṃvartate / idaṃ tanmārṣā aṣṭottaraṃ dharmālokamukhaśataṃ yadavaśyaṃ bodhisattvena cyavanakālasamaye devaparṣadi saṃprakāśayitavyam //

186：100)道御法門，具足佛眼。101)總持法門，奉行諸佛之所頒宣。102)辯才法門，所可敷演悅眾生心。103)順忍法門，順化諸法。104)不起法忍法門，輙得更決。105)不退轉地法門，備諸佛法。106)從住至住法門，至阿惟顏一切智。107)業無餘法門，處胎出家，詣佛樹下，惟諸仁等，略說其要，是為八百法曜法門。

187：101)決擇是法門，佛眼清淨故；102)陀羅尼是法門，能持一切佛法故；103)辯才是法門，巧說言詞令一切眾生歡喜滿足故；104)順法忍是法門，隨順一切佛法故；105)無生法忍是法門，得授記莂故；106)不退轉地是法門，圓滿一切佛法故；107)諸地增進是法門，受一切智位故；108)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。

102) Accessing the trustworthy is a gateway to the light of the Dharma, for it leads to the purity of the eye of the Buddha.

103) The attainment of dhāraṇī is a gateway to the light of the Dharma, for it enables one to retain everything said by the Buddha.

104) 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.

105) 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.

106) Acceptance of the Dharma of nonarising is a gateway to the light of the Dharma, for it leads to the attainment of prophecy.

107) 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]

108) 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.

109) 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. 

12.

asmin khalu punarbhikṣavo dharmālokamukhaparivarte bodhisattvena nirdiśyamāne tasyāṃ devaparṣadi caturaśīterdevaputrasahasrāṇāmanuttarāyāṃ samyaksaṃbodhau cittānyutpadyante / dvātriṃśateśca devaputrasahasrāṇāṃ pūrvaparikarmakṛtānāmanutpattikeṣu dharmeṣu kṣāntipratilambho 'bhūt / ṣaṭtriṃśateśca devaputranayutānāṃ virajo vigatamalaṃ dharmeṣu dharmacakṣurviśuddham / sarvāvacca tuṣitavarabhavanaṃ jānumātraṃ divyaiḥ puṣpaiḥ saṃchāditamabhūt // iti hi bhikṣavo bodhisattvastasyā devaparṣado bhūyasyā mātrayā saṃharṣaṇārthaṃ tasyāṃ velāyāmimāṃ gāthāmabhāṣata -(Vaidya 26)

186：菩薩大士臨降神時，為諸天子講說此法。說是法門品時，八萬四千天子發無上正真道心，三十萬二千天子宿殖德本，尋時逮成無從生忍，三十六載諸天子等遠塵離垢諸法眼淨，兜術諸天咸皆欣然，皆散天華積至于膝。如是比丘，于時菩薩，為大天眾勸助若滋，咨嗟說偈：

187：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：

“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 divine sons gave rise to the mind of unexcelled, perfect and complete awakening. The 32,000 divine sons who had previously been trained gained acceptance that phenomena are nonarising. The 360 million divine sons gained the pure eye regarding phenomena, unblemished and untainted. The entire fine realm of the Heaven of Joy was covered in celestial flowers up to one’s knees. Monks, at that time the Bodhisattva uttered these verses in order to bring even more joy to the assembly of gods: [F.23.a]

13.

tuṣitavarabhavananilayādyadā cyavati nāyakaḥ puruṣasiṃhaḥ / āmantrayate devān pramādamakhilaṃ visarjayata // Lal_4.1 // yā kāci rativiyūhā divyā mahasā vicintitā śrīmān / sarvaśubhakarmahetoḥ phalamidaṃ śṛṇurasya karmasya // Lal_4.2 // tasmādbhavata kṛtajñā apūrvaśubhasaṃcayaṃ kṣapitveha / mā gacchata punarapāyānasādhvasukhavedanā yatra // Lal_4.3 // dharmaśca yaḥ śruto 'yaṃ mamāntike gauravamupajanitvā / tatra pratipadyathā prāpsyatha niyataṃ sukhamanantam // Lal_4.4 // sarvamanitya kāmā adhruvaṃ na ca śāśvatā api na kalpāḥ / māyāmarīcisadṛśā vidyutphenopamā capalāḥ // Lal_4.5 // na ca kāmaguṇaratībhiḥ tṛptirlavaṇodakaṃ yathā pītvā / te tṛpta yeṣa prajñā āryā lokottarā virajā // Lal_4.6 // na taraṅgatulyakalpāḥ saṃgīti ca apsarobhi saṃvāsaḥ / anyonyagamayuktā yathaiva sāmāyi kāmaṃ ca // Lal_4.7 // na ca saṃskṛte sahāyā na mitra jñātījano ca parivārāḥ / anyatra karma sukṛtādanubandhati pṛṣṭhato yāti // Lal_4.8 // tasmātsahitasamagrā anyonyaṃ maitracitta hitacittāḥ / dharmacaraṇaṃ carethāḥ sucaritacaraṇā na tapyante // Lal_4.9 // buddhamanusmarethā dharmaṃ saṃghaṃ tathāpramādaṃ ca / śrutaśīladānaniratā kṣāntyā saurabhyasaṃpannāḥ // Lal_4.10 //

186： 1)其有樂清淨，在天心思妙；皆宿造德本，故致此淨果。 2)是故報前世，造行清淨品；無德歸惡趣，在苦痛不善。 3)從我聞是法，莫起無恭敬；當棄此憍慢，致無量大安。 4)罪福無有常，無恒無堅固；如夢幻野馬，空中電忽然。 5)雖以慕五樂，猶渴飲鹹水；離塵度世聖，逮智能充飽。 6)等諸欲伎樂，一切諸玉女；女人各異心，是時平等業。 7)不見利養伴，友親諸眷屬；除餘造善業，不樂諸惡品。 8)是故俱和合，各懷念慈心；奉行真正法，善行自充飽。 9)常思念諸佛，在法無放逸；樂戒博聞施，忍辱仁和要。

187： 1)菩薩將下生，處於兜率宮，誡彼諸天眾，唯當莫放逸。 2)今汝心所樂，微妙寶莊嚴，從於淨業因，致斯眾妙果。 3)是故應思報，無令業消歇，沈淪惡趣中，備受無邊苦。 4)我所示汝法，應生尊重心，自勵勤修行，當獲無為樂。 5)貪欲皆無常，虛假猶如夢，如幻如陽炎，如電如聚沫。 6)貪欲無厭足，如渴飲鹹水，若得出世智，乃可為知足。 7)天女共相娛，譬如集戲場，同會城邑中，暫聚便離散。 8)有為非常伴，亦非親善友，唯除離垢行，無有恒隨逐。 9)汝應共和合，慈悲利益心，精求諸善法，終當除熱惱。 10)常念佛法僧，勤心莫放逸，施戒多聞忍，一切皆圓滿。

1)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! 2)“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. 3) “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. 4) “Once you develop respect for me, Apply yourselves earnestly to practicing The teachings that you have heard, And you will inevitably attain boundless joy. 5) “All desirable things are impermanent and unstable; Nothing is eternal, not even the eons. [37] Everything is like a mirage or an illusion, And as fleeting as lightning or a water bubble. 6) “The pleasure brought about by the qualities Of desirable things is as unsatisfying as drinking saltwater, But those with noble pristine knowledge That transcends the world are satisfied. 7) “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. 8) “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. 9) “Therefore be harmonious with one another; Act with a loving and benevolent mind. Engage in wholesome activities, For actions done well bring no torment. 10) “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.

14.

duḥkhamanityamanātmā nirīkṣathā yoniśo imā dharmā / hetupratyayayuktā vartante 'svāmikā jaḍābuddhyā // Lal_4.11 // yā kāci ṛddhi mahyaṃ paśyata pratibhāṃ ca jñānaguṇatāṃ ca / sarvaśubhakarmahetoḥ śīlena śrutena cāpramādena // Lal_4.12 // anuśiṣyadhvaṃ mahyaṃ śīlena śrutena cāpramādena / dānadamasaṃyamenā sattvārtha hitārtha mitrārthaḥ // Lal_4.13 // na ca vākyarutaraveṇā śakyāḥ saṃpādituṃ kuśaladharmān / pratipattimārabhethā yathā ca vadathā tatha karothā // Lal_4.14 // mā khalu parāvakāśaṃ svayaṃ yatadhvaṃ sadā prayatnena / na ca kaści kṛtva dadate na cāpyakṛtvā bhavati siddhiḥ // Lal_4.15 //(Vaidya 27) samanusmarathā pūrve yadduḥkhaṃ saṃsāre ciramanubhūtam / na ca nirvṛtī virāgo samanugato mithya niyataiva // Lal_4.16 // tasmātkṣaṇaṃ labhitvā mitraṃ pratirūpa deśavāsaṃ ca / śreṣṭhaṃ ca dharmaśravaṇaṃ śametha rāgādikān kleśān // Lal_4.17 // mānamadadarpavigatāḥ sadārjavāmandavāśca aśaṭhāśca / nirvāṇagatiparāyaṇa yujyata mārgābhisamayāya // Lal_4.18 // mohakaluṣāndhakāraṃ prajñāpradīpena vidhamathā sarvam / sānuśayadoṣajālaṃ vidārayata jñānavajreṇa // Lal_4.19 // kimapi subahu vadeyaṃ dharmaṃ yuṣmākamarthasaṃyuktam / na ca tatravatiṣṭhethā na tatra dharmasya aparādhaḥ // Lal_4.20 // bodhiryathā mi prāptā (syād) dharmaṃ ca pravarṣayedamṛtagāmim / punarapi viśuddhacittā upetha varadharmaśravaṇāya // Lal_4.21 // iti // iti śrīlalitavistare dharmālokamukhaparivarto nāma caturtho 'dhyāyaḥ //

10)曉了苦無我，專精觀察法；從因緣合成，轉長勝垢濁。11)覩見諸辯才，無極之神足；慧功勳自然，造戒聞無逸。 12)修學無極解，博聞無馳騁；施調意智慧，眾生故行慈。 13)常修行愍哀，能成眾善法；大要行為本，言行常相應。 14)勿從他人教，已寂然精進；不以作逮得，無作亦不安。 15)等意觀其本，生死甚勤苦；不以習離欲，捨邪能究竟。 16)是故得閑靜，宣布順慈心；尊敬聽法會，滅欲燒塵勞。 17)棄捐大貢高，執持無諛諂；以時進行道，至滅度無為。 18)消愚眾濁冥，智慧明化之；棄結塵生網，興發所應行。 19)雖有眾法師，汝等修行義；不在於彼見，不違諸法訓。 20)若得佛道時，轉法雨甘露；淨洗其心垢，諮受最法門。

11)如理觀諸法，因緣和合生，無常及苦空，無主亦無我。 12)觀我有神力，辯才智慧等，淨業不放逸，多聞持戒成。 13)我修多聞戒，汝等應隨學，施戒及調伏，慈心莫放逸。 14)依義勿著言，如言而奉行，堅固勤修習，利益諸群生。 15)常宜自知罪，勿復觀他過，不作非自成，彼作非我受。 16)當思過去劫，流轉生死苦，常行邪妄道，生死乖涅槃。 17)汝今離眾難，生天遇善友，又聞最勝法，滅除諸貪妄。 18)棄憍慢貢高，調柔行質直，應勤修正道，決定證涅槃。 19)當以智慧燈，銷滅愚癡暗，以勝金剛智，破煩惱隨眠。 20)我得無邊法，當為汝宣說，如是無邊法，汝豈能盡行？ 21)我當證菩提，方灑甘露雨，汝心若清淨，我當授勝法。

11) “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. [F.23.b] 12)“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. 13) “For the welfare, benefit, and love of sentient beings, You should emulate me with your discipline, study, Conscientiousness, generosity, Restrain, and self-control. 14) “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. 15) “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. 16) “Recall all the suffering you have experienced Circling through cyclic existence until now. [38] If you fall prey to distortions, Nirvāṇa and freedom from attachment will not be achieved. 17) “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. 18) “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. 19) “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. 20) “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. 21) “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.” This concludes the fourth chapter on the gateways to the light of the Dharma.