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Entering the Dharma Realm Part 3

The Ten Good Teachers of the Ten Conducts


XVI.  The Elder Universal Eye, The Kingdom Reed Root

The Conduct of Good Manifestation

At that time, after the youth Good Wealth heard this liberation at the place of the elder Crest Jewel, he profoundly entered the limitless knowledge and vision of all Buddhas. He securely dwelt in a Bodhisattva’s limitless supreme conduct. He understood and penetrated a Bodhisattva’s limitless skill-in-means. He aspired toward a Bodhisattva’s limitless Dharma doors. He purified a Bodhisattva’s limitless faith and understanding. He brightened and sharpened a Bodhisattva’s limitless faculties. He accomplished a Bodhisattva’s limitless delights and inclinations. He penetrated a Bodhisattva’s limitless doors of conduct. He increased and grew in a Bodhisattva’s limitless power of vows. He established a Bodhisattva’s invincible banner. He gave rise to a Bodhisattva’s wisdom, and illuminated a Bodhisattva’s dharmas.

He traveled progressively, until he arrived at the Kingdom Reed Root. He inquired and searched for the whereabouts of that city. In spite of undergoing vicissitudes and hardship, he did not shrink from toil or bitterness. He had only proper mindfulness for the good knowing advisor's teaching. He wished to always draw close to, serve, and make offerings to him. He spurred all his faculties and separated from all manner of indulgences. Then he saw that city, Door of Universality. Hundreds of thousands of hamlets totally surrounded it. The walls and parapets were lofty and steep. The highways were broad and level. He saw that elder and went to where he was. He bowed before him, stood, with his palms put together, and said, "Sagely One, I have already brought forth the resolve for anuttarasamyaksambodhi, and yet I still do not know how a Bodhisattva studies the Bodhisattva conduct and how he cultivates the Bodhisattva Way."

The elder said, "Good indeed, good indeed, Good man, that you have already brought forth the resolve for anuttarasamyaksambodhi! Good man, I know the illnesses of all beings, those caused by wind, bile, phlegm, heat, ghosts, goblins, witchcraft and poisons, up to and including the harm incurred by water and fire, all diseases that arise from factors such as these I can completely save one from, and cure with expedient devices.

"Good man, if there are living beings from the ten directions who are inflicted with illnesses, who come to my place, I can cure them all and cause them to recover. Moreover, I use fragrant liquids to bathe their bodies. I adorn them with various types of incense, flowers, necklaces; costly garments, and superior clothing. I give them all kinds of drinks and food, wealth and jewels, thus causing them to be fulfilled and content, so they do not want anything.

“Thereafter, I speak Dharma for them that responds to each one’s needs. I teach those with much greed and desire the contemplation of impurity. I teach those who have much anger and hatred, the contemplation of kindness and compassion. I teach those who have much stupidity and delusion to discriminate the different appearances of dharmas.

“For those who conduct themselves with equal amounts of these, I manifest supreme Dharma doors. For the sake of causing them to bring forth the Bodhi resolve, I laud the merit and virtue of all Buddhas. For the sake of causing them to rouse the mind of great compassion, I manifest the limitless sufferings and afflictions of birth and death.

“For the sake of causing them to increase and grow in merit and virtue, I praise the cultivation and accumulation of limitless blessings and wisdom. For the sake of causing them to bring forth great vows, I praise the taming and subduing of all living beings. For the sake of causing them to cultivate Universal Worthy's conduct, I speak of how all Bodhisattvas cultivate the net of all conducts, abiding in all kshetras throughout all kalpas.

“For the sake of causing them to become replete with the Buddha's marks and characteristics, I laud and praise the dana paramita.

For the sake of causing them to attain the Buddha's pure body, so they can pervasively go all places, I laud and praise the shila paramita.

For the sake of causing them to attain the Buddha's pure and inconceivable body, I laud and praise the paramita of patience.

For the sake of causing them to acquire the Thus Come One’s unexcelled body, I praise and laud the paramita of vigor.

For the sake of causing them to attain a pure unequalled body, I laud and praise the dhyana paramita. For the sake of causing them to manifest the Thus Come One’s pure Dharma body, I laud and praise the prajna paramita.

For the sake of causing them to manifest the Buddha, the World Honored One's pure physical body, I laud and praise the paramita of skill-in-means.

For the sake of causing them to dwell throughout all kalpas for the sake of all living beings, I laud and praise the paramita of vows. For the sake of causing them to manifest pure bodies, which go throughout all Buddhalands, I laud and praise the paramita of powers.

For the sake of causing them to manifest pure bodies that accord with living beings and make them happy, I laud and praise the paramita of knowledge.

For the sake of causing them to attain an ultimately pure and wonderful body, I laud and praise separating forever from all unwholesome dharmas.

After I have bestowed upon them in this way, I tell them to return.

“Moreover, good man, I possess skilled knowledge of the essential methods for mixing and combining all types of incense. Specifically: unequalled incense, sindhupara incense, unexcelled incense, incense of enlightenment,aruna-pati incense, solid black chandana incense, uraga chandana incense, sinking-in-water incense, all-faculties-unmoving incense. I know the methods for blending, mixing, and combining all these incenses.

“Moreover, good man, I use these incenses as offerings. I universally see all Buddhas fulfilling their vows. Specifically: the vow to save and protect all living beings; the vow to adorn and purify all Buddha kshetras; the vow to make offerings to all Thus Come Ones.

“Moreover, good man, when this incense is lit, each incense emits limitless fragrances. They pervade all Dharma realms of the ten directions, reaching the assemblies and Way places of all Buddhas. Perhaps they serve as palaces of fragrance, or halls of fragrance. In this way, even acting as railings, walls of fragrance, watch towers of fragrance, doors and windows of fragrance, multi-storied pavilions of fragrance, crescent moons of fragrance, canopies of fragrance, banners of fragrance, streamers of fragrance, curtains of fragrance, nets of fragrance, images of fragrance, adorning objects of fragrance, lights of fragrance, clouds and rain of fragrance—they fill up all places and act as adornments.

“Good man, I only know this Dharma door of causing all beings to universally see all Buddhas and become delighted. As for how all Bodhisattvas Mahasattvas are like the great Medicine King; how all who either see or hear them, or mindfully recollect them, or dwell with them, or travel along with them, or say their names, reap benefits without this having been in vain; how living beings who get to meet them even momentarily, will certainly have all their afflictions dispelled; how they enter into Buddhadharmas; how they separate from all skandhas of suffering; how they forever allay all fear of birth and death; how they arrive at the place of the fearlessness of All Wisdom; how they demolish the great mountain of all old age and death; and how they securely dwell in the bliss of level, equal still extinction—how could I possibly know or speak of their conduct of merit and virtue?

“Good man, south of here is a great city called Tala Banner. In it is a raja called No Satiation. Go to where he is and ask him how a Bodhisattva studies the Bodhisattva conduct and cultivates the Bodhisattva Way.”

At that time, the youth Good Wealth bowed at the feet of Universal Eye, circumambulated him limitless times, and gazed up at him with longing admiration. Then he bade farewell and left.

XVII. The Raja No Satiation, The City Tala Banner

The Conduct of Non-Attachment

At that time, the youth Good Wealth mindfully recollected and reflected upon the good knowing advisor's teaching. He had this thought, “The good knowing advisor can gather in and receive me. He can guard and protect me. He can cause me to become irreversible from anuttarasamyaksambodhi.”

In this way, he reflected. He brought forth a mind of happiness; a mind of pure faith; a vast great mind; a delighted mind; an overjoyed mind; a mind of celebration; a mind of supreme wonder; a mind of still quiescence; a mind of adornment; a mind of non-attachment; a mind of non-obstruction; a mind of level equality; a mind of self-mastery; a mind of dwelling in Dharma; a mind of pervasively traveling to all Buddha kshetras; a mind of seeing all Buddhas' adornments; and a mind of not abandoning the Ten Powers.

He progressively traveled through countries, villages, counties and hamlets, until he arrived at the city Tala Banner. He asked the whereabouts of the raja No Satiation. All the people told him, "That raja is in the main hall, seated upon a lion's throne. He proclaims and transforms with Dharma. He regulates living beings. Those who can be restrained, he restrains. Those who can be gathered in, he gathers. He punishes their crimes and offenses. He judges their litigations. He aids orphans and the feeble. He causes them all to forever cut off killing, stealing, and sexual misconduct. He also sets up prohibitions against false speech, double-tongued speech, abusive speech, and frivolous speech. He also causes them to be far apart from greed, anger, and deviant views."

At that time, the youth Good Wealth, following the words of those people, went searching for his place. From a distance he saw that raja seated on a narayana vajra throne. Asamkhyeya gems made up its legs. Limitless jeweled images acted as adornments. Golden tassels formed a net that draped it from above. Wish-fulfilling manis composed the jeweled crown, which adorned his head.

From jambunada gold was fashioned a half-moon that ornamented his forehead.

His earrings were made of imperial blue manis, which hung down in pairs.

Necklaces fashioned from priceless manis adorned his neck. Bracelets made of heavenly wondrous manis adorned his arms.

Jambunada gold served as the canopy. A multitude of inlaid jewels served as the spokes of its circular structure. Large vaidurya gems were its poles. Brightness-flavor manis ornamented its hub. Assorted jewels formed its bells, which constantly emitted wondrous sounds. It emitted great light that filled the ten directions. In this way, the jeweled canopy covered him from above.

The raja Anala possessed great might and valor. He could subdue the multitudes, who were no match for him. The summit of his head was bound with immaculate silk fillets. Ten thousand great ministers surrounded him, and together they attended to the affairs of state.

Moreover, before him stood a hundred thousand fierce soldiers, their shapes grotesque and mean, their clothes rugged and coarse. They brandished weapons and staves. They shook their arms and glared their eyes. Of all the living beings who saw them, none was not terrified.

Limitless living beings had violated the raja's imperial decree. Perhaps they had stolen other people's property. Or they had harmed others' lives; or had violated others' wives; or had produced deviant views; or had given rise to hatred and anger; or had harbored greed and jealousy — they committed various kinds of evil karma such as those.

Their bodies were bound and tied in five places, and dragged to where the Raja was. According to their offenses they were punished. Perhaps their hands and feet were chopped off; or their ears and noses were hacked off; or their eyes were gouged out; or they were beheaded; or they were flayed; or they were dismembered; or they were boiled in burning oils; or consumed by flames; or they were driven up a high mountain and then hurled down There were limitless agonizing cruelties such as these. The sounds of their screaming were like those heard in all the great hells combined.

When Good Wealth saw this, he had the following thought, "It is for the sake of benefiting all living beings that I seek the Bodhisattva conduct and cultivate the Bodhisattva way. Now this raja destroys all wholesome dharmas. He creates immense offense karma by oppressing and afflicting living beings. Has he no fear of the evil paths in the future? How can I hope to seek Dharma in this place, to bring forth great compassion, and to save and protect living beings?

Right as he was having this thought, a god said to him from empty space, “Good man! You should mindfully recollect the teachings of your good knowing advisor, the Elder Universal Eye.”

Good Wealth gazed up and said to him, “I constantly recollect them.

I do not dare to forget them.”

The god said, “Good man! Do not weary of, or separate from the words of the good knowing advisor. The good knowing advisor can lead and guide you to a peaceful place that is free from peril and difficulty. Good man, a Bodhisattva's wisdom of clever expedients is inconceivable. His wisdom of gathering in and receiving living beings is inconceivable. His wisdom of guarding and being mindful of beings is inconceivable. His wisdom of bringing beings to maturation is inconceivable. His wisdom of guarding and protecting beings is inconceivable.

His wisdom of crossing over and liberating beings is inconceivable. His wisdom of taming and subduing beings is inconceivable.

After the youth Good Wealth heard these words, he went to where the Raja was, bowed at his feet, and said, "Sagely One, I have already brought forth the resolve for anuttarasamyaksambodhi. And yet I still do not know how a Bodhisattva studies the Bodhisattva conduct, and how he cultivates the Bodhisattva way. I heard that the Sagely One is skilled at teaching and guiding. I hope you will explain it for me.”

At that time, the king Anala, having legislated the affairs of state, held Good Wealth by the hand, took him into the palace, and ordered him to sit together with him. Then he said, "Good man, you should browse around the palace that I live in."

Good Wealth did as he was told. He immediately went about regarding everything. He saw that the palace was vast, great, without comparison. It was made from the combining of wonderful jewels. The seven gems formed the walls that surrounded it. Hundreds of thousand kinds of various jewels served as pavilions and chambers. The various different adornments were all wondrous and fine. Inconceivable nets of mani gems draped it from above.

There were a thousand million maidens-in-waiting, who were upright and exceptionally rare. Their awesome comportment, whether advancing or stopping, was all spectacular. All that they gave or performed were clever and ingenious. From when he rose to when he retired, they served him with compliant intent.

At that time, the raja Anala told Good Wealth, "Good man, what do you think?

If I actually performed evil deeds such as these, how could I have obtained such a reward? Such a physical body, such retinues, such bounteous wealth and such sovereignty? Good man, I have attained the Bodhisattva's Liberation of All Being Like an Illusion. Good man, the beings within my kingdom commit many acts of killing, stealing, and so forth, up to harboring deviant views. If I employed other expedient means, I would not be able to make them renounce and separate from their evil deeds.

“Good man, for the sake of taming and subduing those living beings, I transformationally create evil people who create all sorts of offense karma. They undergo various kinds of sufferings that terrify all evil-doing beings who see this. Their minds bring forth revulsion and a wish to separate from evil. They become intimidated. They cut off all their doing of evil deeds, and bring forth the intent for anuttarasamyaksambodhi.

"Good man, with these ingenious expedient means, I cause living beings to renounce the ten evil karmic deeds and to abide in the Ten Wholesome Karmic Paths. So they may be ultimately happy, ultimately secure, and ultimately dwell on the Ground of All Wisdom.

"Good man, with my body, speech, or mind, I have never vexed or harmed a single being. Good man, one possessed of a mind like mine would prefer to undergo uninterrupted suffering in the future, rather than formulate even one thought of inflicting suffering on a mosquito or an ant. How much the less on people! People are a field of blessings, because they can produce all good dharmas.

"Good man, I only know this Liberation of All Being Like an Illusion.

As for how all Bodhisattvas Mahasattavas attain Patience with Non-Production, how they know all destinies of existence are like illusions; how all the conducts of Bodhisattvas are completely like illusions; how all worlds are like reflections; how all dharmas are like a dream; how they enter the Dharma door of Non-Obstruction of the True and Actual Appearance and cultivate the myriad conducts that are like Indra's Net; how with unobstructed wisdom they course in all states; how they universally enter the samadhi wherein everything is level and equal; how in dharani they have already attained self-mastery—how could I possibly know or speak about their conducts of merit and virtue?

"Good man, south of here is a city called Wondrous Light. The king is called Great Light. Go to him and ask him how a Bodhisattva studies the Bodhisattva conduct and cultivates the Bodhisattva way."

At that time, the youth Good Wealth bowed at the raja's feet, circumambulated him countless times, bade farewell, and took his leave.

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