Ippyaku hachi hômyômon

At that time, the bodhisattva Gomyō, after observing the family where he would be born, was in the Tusita heaven. There was a celestial palace there named "High Banner," measuring sixty yojanas on each side. From time to time, the bodhisattva would ascend to this palace to teach the essential points of the dharma to the gods of Tusita. On that day, the bodhisattva ascended to this palace, sat peacefully, and addressed the deities of Tusita: "All of you gods, gather together. My body will soon descend into the human world. I now wish to expound a luminous gate of the dharma, called 'the gate of skillfulness for penetrating the aspects of all dharmas.' This is the final teaching I will leave to instruct you. In remembrance of me, if you hear this gate of the dharma, you should feel joy."

When the great assembly of the gods of Tusita heard these words of the bodhisattva, along with the celestial nymphs and all their retinue, they all gathered and ascended to that palace.

The bodhisattva Gomyō, seeing that the assembly of gods was gathered and wishing to teach them the dharma, instantly transformed another celestial palace, placing it above the original "High Banner" palace. It was tall, vast, and spacious, covering the four continents, of marvelous and pleasing beauty, of unparalleled dignity, of majestic virtue, adorned with all jewels. Among all the celestial palaces of the desire realm, none were comparable. The gods of the form realm, seeing this transformed palace, considered their own palaces as tombs.

At that time, the bodhisattva Gomyō, having in the past practiced the precious conduct, planted all roots of goodness, accomplished the accumulation of merits, perfected in virtues, ascended and sat upon the high and majestic lion throne he had realized.

The bodhisattva Gomyō, upon this high lion throne, was surrounded by innumerable jewels, with infinite and limitless ornamentation. Celestial fabrics of all kinds covered this throne, marvelous perfumes of all kinds imbued it. Innumerable precious incense burners emitted all sorts of fragrant and subtle flowers that strewed the ground. Around the throne were jewels, hundreds of millions of radiant decorations that illuminated the palace. The palace was entirely covered with jeweled nets, from which hung many golden bells. These golden bells emitted a subtle sound. This great precious palace also emitted innumerable kinds of lights.

Thousands of banners and canopies of the precious palace, of marvelous colors, reflected and covered it. This great palace was adorned with fringes, and hundreds of millions of innumerable celestial nymphs, each holding all sorts of seven jewels, produced musical sounds, sang praises, and recounted the infinite and limitless merits of the bodhisattva since ancient times. The four world-protecting kings, by hundreds of millions, stood to the left and right to protect this palace. Thousands of Indras saluted this palace, thousands of Brahmās venerated it. And hundreds of millions of nayuta of bodhisattvas protected this palace.

The buddhas of the ten directions, numbering ten thousand billion nayuta, guarded this palace in their thoughts. The practices accomplished over hundreds of millions of nayuta of kalpas, the practice of all the pāramitās, the accomplishment of karmic fruits of merit, the perfection of causes and conditions, their growth day and night, their infinite merits, all this was ornamented. Thus, thus, it is difficult to say, difficult to say.

Upon this great and subtle high lion throne, the bodhisattva, seated, addressed the entire assembly of gods: "All of you gods, these one hundred and eight luminous gates of the dharma, the great being bodhisattva one life away from awakening, residan

and in the palace of Tusita, on the verge of descending to be reborn among humans, must necessarily expound and explain them before the assembly of gods. He leaves them with the gods so that they may remember them, then he descends to be born. All of you gods, now listen attentively and receive them fervently, I will expound them.”

What are the one hundred and eight luminous gates of the dharma?

Right faith is a luminous gate of the dharma, because it does not break the steadfast heart. The pure heart is a luminous gate of the dharma, because it is without defilement. Joy is a luminous gate of the dharma, because it is a peaceful heart. Love and pleasure are a luminous gate of the dharma, because they make the heart pure. Right bodily conduct is a luminous gate of the dharma, because the three actions are pure. Pure verbal conduct is a luminous gate of the dharma, because it cuts off the four evils. Pure mental conduct is a luminous gate of the dharma, because it cuts off the three poisons.

Thinking of the Buddha is a luminous gate of the dharma, because contemplating the Buddha is pure. Thinking of the dharma is a luminous gate of the dharma, because contemplating the dharma is pure. Thinking of the community is a luminous gate of the dharma, because the realization of the way is steadfast. Thinking of giving is a luminous gate of the dharma, because one does not expect karmic fruit. Thinking of the precepts is a luminous gate of the dharma, because all vows are accomplished. Thinking of the heavens is a luminous gate of the dharma, because it gives rise to a vast heart.

Benevolence is a luminous gate of the dharma, because in every birth the roots of goodness are superior and inclusive. Compassion is a luminous gate of the dharma, because one does not kill or harm living beings. Sympathetic joy is a luminous gate of the dharma, because one abandons all that is not joyful. Equanimity is a luminous gate of the dharma, because one detaches from the five desires. Contemplation of impermanence is a luminous gate of the dharma, because one contemplates the desire of the three worlds. Contemplation of suffering is a luminous gate of the dharma, because it cuts off all attachments.

Contemplation of non-self is a luminous gate of the dharma, because one does not attach to a self. Contemplation of tranquility is a luminous gate of the dharma, because it does not disturb the heart and mind. Inner shame is a luminous gate of the dharma, because the inner heart is tranquil. Outer modesty is a luminous gate of the dharma, because outer evils are destroyed. Authenticity is a luminous gate of the dharma, because one does not deceive gods and humans. Truth is a luminous gate of the dharma, because one does not deceive oneself. Acting according to the dharma is a luminous gate of the dharma, because one follows action conforming to the dharma.

The three refuges are a luminous gate of the dharma, because they purify the three evil paths. Knowing gratitude is a luminous gate of the dharma, because one does not abandon the roots of goodness. Repaying gratitude is a luminous gate of the dharma, because one does not oppress others. Not deceiving oneself is a luminous gate of the dharma, because one does not boast. Working for living beings is a luminous gate of the dharma, because one does not despise others. Working for the dharma is a luminous gate of the dharma, because one acts in accordance with the dharma. Knowing the opportune moment is a luminous gate of the dharma, because one does not take words lightly.

Mastering pride is a luminous gate of the dharma, because wisdom is perfect. Not producing evil thoughts is a luminous gate of the dharma, because one protects oneself and protects others. Absence of obstacles is a luminous gate of the dharma, because the heart is without doubt. Understanding through faith is a luminous gate of the dharma, because it penetrates the ultimate meaning. Contemplation of impurity is a luminous gate of the dharma, because it abandons the

a heart defiled by desire. Not quarreling is a luminous gate of dharma, for it cuts off anger and disputes. Absence of ignorance is a luminous gate of dharma, for it cuts off killing. Rejoicing in the meaning of dharma is a luminous gate of dharma, for one seeks the meaning of dharma. Cherishing the light of dharma is a luminous gate of dharma, for one obtains the light of dharma. Seeking extensive study is a luminous gate of dharma, for one correctly contemplates the aspects of dharma. Correct skillful means are a luminous gate of dharma, for one possesses correct conduct. Knowing name and form is a luminous gate of dharma, for it eliminates all obstacles.

Eliminating causal views is a luminous gate of dharma, for one obtains liberation. Absence of thoughts of enemy or friend is a luminous gate of dharma, for one produces equality toward enemies and friends. Skillful means concerning the aggregates are a luminous gate of dharma, for one knows all sufferings. The great equality of all is a luminous gate of dharma, for it cuts off all compounded dharma. The sense entrances are a luminous gate of dharma, for one practices the correct path. Patience of non-arising is a luminous gate of dharma, for one realizes the truth of extinction. Establishment of mindfulness on sensations is a luminous gate of dharma, for it cuts off all sensations.

Establishment of mindfulness on the heart is a luminous gate of dharma, for it contemplates the heart as an illusion. Establishment of mindfulness on dharma is a luminous gate of dharma, for wisdom is without obscurity. The four correct efforts are a luminous gate of dharma, for they cut off all evil and accomplish all good. The four bases of psychic powers are a luminous gate of dharma, for body and heart are light. The root of faith is a luminous gate of dharma, for one does not follow the words of others. The root of energy is a luminous gate of dharma, for one correctly obtains all wisdoms.

The root of mindfulness is a luminous gate of dharma, for one correctly accomplishes all actions. The root of concentration is a luminous gate of dharma, for the heart is pure. The root of wisdom is a luminous gate of dharma, for one directly sees all dharma. The power of faith is a luminous gate of dharma, for it surpasses the power of all demons. The power of energy is a luminous gate of dharma, for it is non-regression. The power of mindfulness is a luminous gate of dharma, for it is not shared with others. The power of concentration is a luminous gate of dharma, for it cuts off all thoughts. The power of wisdom is a luminous gate of dharma, for it transcends the two extremes.

The awakening factor of mindfulness is a luminous gate of dharma, for it is like the wisdom of all dharma. The awakening factor of dharma is a luminous gate of dharma, for it illuminates all dharma. The awakening factor of energy is a luminous gate of dharma, for it correctly discerns. The awakening factor of joy is a luminous gate of dharma, for it obtains all concentrations. The awakening factor of tranquility is a luminous gate of dharma, for what must be done is accomplished. The awakening factor of concentration is a luminous gate of dharma, for it knows the equality of all dharma. The awakening factor of equanimity is a luminous gate of dharma, for it detaches from all arising.

Correct view is a luminous gate of dharma, for it obtains the holy path of the exhaustion of impurities. Correct discrimination is a luminous gate of dharma, for it cuts off all discrimination and non-discrimination. Correct speech is a luminous gate of dharma, for it knows to

us names, sounds, and languages like an echo. Right action is a luminous gate of the dharma, because there is neither action nor retribution. Right livelihood is a luminous gate of the dharma, because it eliminates all wrong paths. Right conduct is a luminous gate of the dharma, because it reaches the other shore. Right mindfulness is a luminous gate of the dharma, because it thinks of no dharma. Right concentration is a luminous gate of the dharma, because it attains samādhi without dispersion. The mind of awakening is a luminous gate of the dharma, because it does not cut off the three jewels.

Relying is a luminous gate of the dharma, because one does not delight in the small vehicle. Right faith is a luminous gate of the dharma, because it attains the supreme buddhadharma. Progress is a luminous gate of the dharma, because it accomplishes all dharmas of the roots of goodness. The perfection of giving is a luminous gate of the dharma, because at each moment it accomplishes the excellent marks and signs, adorns the buddha land, and teaches living beings who are greedy and miserly. The perfection of precepts is a luminous gate of the dharma, because it distances from the difficulties of wrong paths and teaches living beings who transgress the precepts.

The perfection of patience is a luminous gate of the dharma, because it abandons all anger, pride, flattery, and frivolity, and teaches such evil living beings. The perfection of energy is a luminous gate of the dharma, because it attains all good dharmas and teaches lazy living beings. The perfection of meditation is a luminous gate of the dharma, because it accomplishes all meditations and all psychic powers, and teaches distracted living beings. The perfection of wisdom is a luminous gate of the dharma, because it cuts through the darkness of ignorance and attachment to all views, and teaches foolish living beings.

Skillful means are a luminous gate of the dharma, because they manifest and teach according to the behaviors perceived by living beings, and accomplish all dharmas of the buddhas. The four methods of attraction are a luminous gate of the dharma, because they attract all living beings and, after attaining awakening, give them the dharma. Teaching living beings is a luminous gate of the dharma, because one does not seek one's own pleasure and does not grow weary. Grasping the correct dharma is a luminous gate of the dharma, because it cuts off all afflictions of all living beings. The accumulation of merits is a luminous gate of the dharma, because it benefits all living beings.

Practicing meditation is a luminous gate of the dharma, because it accomplishes the ten powers. Tranquility is a luminous gate of the dharma, because it accomplishes and perfects the samādhi of the Tathāgata. The view of wisdom is a luminous gate of the dharma, because wisdom is accomplished and perfected. Penetrating speech without obstruction is a luminous gate of the dharma, because one attains and accomplishes the dharma eye. Penetrating all actions is a luminous gate of the dharma, because one attains and accomplishes the buddha eye. Accomplishing dhāraṇī is a luminous gate of the dharma, because one hears and can retain all dharmas of all buddhas.

Attaining unobstructed speech is a luminous gate of the dharma, because it causes all living beings to rejoice. The patience of conformity is a luminous gate of the dharma, because it conforms to all dharmas of the buddhas. Attaining the patience of the non-arising of dharmas is a luminous gate of the dharma, because one attains the prediction. The land of non-retrogression is a luminous gate of the dharma, because it perfectly possesses the dharmas of the buddhas of the past. Wisdom passing from one land to another is a luminous gate of the dharma, because it is crowned and accomplishes universal wisdom. The land of coronation is a luminous ga

Dharma throne, for from birth and entry into monastic life, until attaining perfect and unsurpassed awakening.

At that time, Bodhisattva Gomyō, after having spoken thus, addressed the entire assembly of gods: "Gods, know that this is the one hundred and eight luminous gates of the dharma. I bequeath them to the gods. You must receive and uphold them, always keep them in mind, do not forget them."

These are precisely the one hundred and eight luminous gates of the dharma. Each bodhisattva in the last life before awakening, when about to descend from the Tusita heaven to be born in the human world, necessarily expounds these one hundred and eight luminous gates of the dharma to teach the gods of Tusita. Instructing the gods in this way is the constant method of all buddhas.

Bodhisattva Gomyō is the name of Buddha Shākyamuni when he resided in the fourth heaven as a bodhisattva in the last life before awakening. Prefect Li, when compiling the "Guangdeng Lu" of the Tiansheng era, included the names of these one hundred and eight luminous gates of the dharma. Among fellow practitioners, few have clearly understood them; those who do not know them are as numerous as rice, hemp, bamboo, and reeds. I now select them for beginning companions and those who study later. Those who aspire to ascend the lion throne and become masters of humans and gods must study them carefully and meticulously. If one does not reside in this Tusita heaven as a bodhisattva in the last life before awakening, one is not a buddha. Practitioners must not be lightly arrogant; the bodhisattva in the last life before awakening has no intermediate existence.