The Ten Good Teachers of the Ten Dwellings
V. The Elder Liberation, Grove of Dwelling,
Dwelling of Endowment with Expedients
At that time, the Youth Good Wealth pondered all Bodhisattvas' dharani door of adornments with the light of unobstructed understanding. He deeply entered all Bodhisattvas' door of the seas of languages. He recollected all Bodhisattvas' door of knowing fine and subtle expedients for all living beings. He contemplated all Bodhisattvas' door of the pure mind.
He accomplished all Bodhisattvas' door of the light of good roots. He purified and regulated all Bodhisattvas' door of teaching and transforming living beings. He understood clearly all Bodhisattvas' door of wisdom that gathers in living beings. He solidified all Bodhisattvas' door of vast, great determination and inclinations. He abided in and maintained all Bodhisattvas' door of supreme determination and inclinations. He purified and regulated all Bodhisattvas' door of the various profound faiths and understandings. He pondered all Bodhisattvas' door of measureless good intent.
His vows became solid, and his mind did not tire. He used all armor as his own adornment. His vigorous, profound intent was irreversible. He became endowed with indestructible faith, which was like vajra and narayana, the indestructible ones. He protected and upheld the teachings of all good knowing advisors. Concerning all states, he obtained indestructible wisdom. He had the universal door of purity. What he practiced was unobstructed. His wisdom light was perfected and universally illumined all things. He was replete with the light of uniting and holding of all the grounds.
He completely knew all the various differences in the Dharma Realm. He had no relying and no dwelling. He was level, equal, and non-dual. His self-nature was purified. He was adorned in all respects. In all conduct, he attained the ultimate. His wisdom was pure, and he had left behind all attachments. He knew the various dharmas of the ten directions, and his wisdom was without obstruction. He traveled to the various places in the ten directions, his body not tiring. He had clear understanding of all the different karmas of the ten directions. There was not a single Buddha of the ten directions whom he did not see appear before him. He could deeply enter all the different time periods of the ten directions.
Pure and wonderful Dharma filled his heart. The samadhi of universal wisdom clearly illumined his mind. His mind constantly and universally entered the state of level equality. He was touched by the illumination of the Thus Come Ones’ wisdom. The flow of All-Wisdom continued without interruption. In neither his body or mind did he ever separate from Buddhadharmas. He was aided by the spiritual powers of all Buddhas. He was illumined by the light of all Thus Come Ones. He accomplished great vows. His vow-bodies everywhere pervaded all nets of kshetras. All Dharma realms universally entered his body.
He progressively traveled, for a period of twelve years, until he arrived at the city Grove of Dwelling. He sought everywhere for the Elder Liberation. After he beheld him, he prostrated himself with his five limbs to the ground, stood up, put his palms together, and said,
"Sagely One, now that I come face to face with a good knowing advisor, I obtain vast and great good benefits. Why is this? It is difficult to see a good knowing advisor. It is difficult to get to hear him. It is difficult to get to have him appear. It is difficult to get to serve him.
It is difficult to get to draw near to him. It is difficult to welcome and accept him. It is difficult to encounter him. It is difficult to dwell together with him. It is difficult to please him. It is difficult to follow him. Now I have met you, and obtained good benefits.
“Sagely One, I have already brought forth the resolve for anuttarasamyaksambodhi for the sake of serving all Buddhas; for the sake of meeting all Buddhas; for the sake of seeing all Buddhas; for the sake of contemplating all Buddhas; for the sake of knowing all Buddhas; for the sake of being certified to sameness with all Buddhas; for the sake of bringing forth the great vows of all Buddhas; for the sake of fulfilling the great vows of all Buddhas; for the sake of being endowed with the wisdom light of all Buddhas; for the sake of accomplishing the multitude of conducts of all Buddhas; for the sake of attaining the spiritual penetrations of all Buddhas; for the sake of being endowed with all the powers of all Buddhas; for the sake of acquiring the fearlessnesses of all Buddhas; for the sake of hearing all Buddhadharmas; for the sake of receiving all Buddhadharmas; for the sake of upholding all Buddhadharmas; for the sake of understanding all Buddhadharmas; for the sake of protecting all Buddhadharmas; for the sake of being one substance with all the multitudes of Bodhisattvas; for the sake of having good roots which are no different from those of all Bodhisattvas; for the sake of perfecting the paramitas of all Bodhisattvas; for the sake of accomplishing the conduct which all Bodhisattvas cultivate; for the sake of giving rise to the pure vows of all Bodhisattvas; for the sake of attaining the treasury of awesome spirituality of all Buddhas and Bodhisattvas; for the sake of attaining the infinite great light of wisdom of the Dharma treasury of all Bodhisattvas; for the sake of attaining the vast, great treasury of samadhi of all Bodhisattvas; for the sake of accomplishing the treasury of limitless and countless spiritual penetrations of all Bodhisattvas; for the sake of using the treasury of great compassion to teach, transform, tame, and subdue all living beings so they reach to the ultimate limit; for the sake of manifesting the treasury of spiritual transformations; for the sake of completely using my own mind to attain sovereignty within the treasury of all sovereignties; for the sake of entering the treasury of purity, and using all marks as adornments.
“Sagely One, I now with such thoughts, such intentions, such inclinations, such wishes, such aspirations, such considerations, such veneration, such expedients, such ultimacies, such humility, come to the place of the Sagely One. I have heard that the Sagely One is skilled at guiding and teaching the multitudes of Bodhisattvas; that you can use expedients to express and clarify your attainments; that you show them the way; that you act as a bridge for them; that you transmit to them this dharma door; that you cause them to get rid of their obstructions of confusion and inversion; that you pluck out the arrow of indecision; that you chop through the net of doubts and delusions; that you illuminate the dense thicket of their minds; that you wash away their minds' filth and turbidities; that you cause their minds to be pure and white; that you cause their minds to be clear and cool; that you rectify the flattery and crookedness in their minds; that you cut off their minds subject to birth and death; that you stop the unwholesomeness of their minds; that you untie their minds from attachments; that you free their minds from places of attachment; that you cause their minds to turn away from places defiling with love; that you cause them to quickly enter the states of All-Wisdom; that you cause them to swiftly arrive at the city of Unsurpassed Dharma; that you cause them to dwell in great compassion; that you cause them to dwell in great kindness; that you cause them to enter the Bodhisattva conduct; that you cause them to cultivate the doors of samadhi; that you cause them to enter certification to the positions; that you cause them to contemplate the Dharma nature; that you cause them to increase in their power; that you cause them to cultivate practices, so that universally with regard to everything, their minds will be level and equal.
“I only hope that the Sagely One will proclaim for me how a Bodhisattva studies the Bodhisattva conduct, how he cultivates the Bodhisattva path, and how, according to that which he practices, he swiftly attains to purity and quickly comes to understand.”
At that time, the Elder Liberation, because of the power of his good roots from the past, the awesome spiritual power of the Buddhas, and the power from the recollection of Dharma prince Manjushri, entered the Bodhisattva's samadhi door, which is called the Boundlessly Revolving Dharani of Universally Gathering In All Buddha Kshetras.
Upon entering this samadhi, he attained a clear, pure body. Within his body there manifested Buddhas of each of the ten directions, many as dust motes within ten Buddha kshetras, as well as those Buddhas' countries, and their assemblies in their Way-places; their various kinds of lights and all their events of adornment. There also manifested the spiritual penetrations and transformations that these Buddhas practiced in the past; all of their great vows; their dharmas that aid the Way; all of their practices of escape; their purifications and adornments.
There were also seen all Buddhas accomplishing Equal and Proper Enlightenment, turning the wonderful Dharma Wheel, and teaching and transforming all living beings. All such states were completely manifested in his body without any impeding obstructions. Their various shapes and marks and their various successive orders stayed as they originally were, and were not jumbled with each other. Their various countries, their various assemblies, their various Way-places, their various adornments and ornamentations—within them, all the Buddhas were manifesting manifested various spiritual powers, establishing established various vehicles and paths, and displaying displayed various vow-doors vow doors.
Perhaps by dwelling in the Tushita Palace, in one world system they were performing the work of a Buddha. Or perhaps they were performing the work of a Buddha by descending from the Tushita Palace within one world. In the same way, perhaps by dwelling in the womb, or by being born, or by dwelling in the palace, or by leaving the home life, or by going to the Way-place, or by smashing the demon armies, or by being reverently surrounded by gods and dragons, or by being earnestly requested to speak Dharma by all worldly rulers, or by turning the Dharma Wheel, or by entering the Parinirvana, or by their sharira being distributed distributing sharira, or by stupas and temples being erected for them.
In the midst of all living beings, all these Thus Come Ones manifest in the various assemblies, in the various worlds, in the various destinies, having various families and clans, having various desires and delights, having various karma and conducts, having various languages, having various faculties and natures, having various afflictions, having the habit of slumber.
They might dwell in a minute and tiny Way-place; or they might dwell in a vast, great Way-place. Or they might dwell in a Way-place the measure of one yojana. Or they might dwell in a Way-place the measure of ten yojanas. Or they might dwell in a Way-place the measure of yojanas as many as dust motes in ineffably ineffable Buddha kshetras.
They were employing various spiritual penetrations, various languages, various sounds, various dharma-doors, various doors of uniting and holding, and various doors of eloquence.
They were employing various seas of the Noble Truths, and the various fearlessnesses of the great lion’s roar. They were speaking of all living beings’ various good roots; their various recollections and intents. They were bestowing various Bodhisattva predictions. They were speaking all the various Buddhadharmas. Everything that those Thus Come Ones said could be completely heard and received by the Youth Good Wealth. He could also witness the inconceivable samadhis and spiritual transformations of all the Buddhas and Bodhisattvas.
At that time, the Elder Liberation arose from samadhi, and said to the Youth Good Wealth, “Good man, I have entered and come out of the Thus Come Ones' Door of Liberation of Unobstructed Adornments. Good man, when I enter into and come out of this liberation door, I see the eastern direction's Jambunanda Gold Light World, with Dragon Self-mastery King Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and Vairochana Treasury Bodhisattva acting as the leader.
“I also see the southern direction's Rapid Power World, with Universal Fragrance Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and Mind King Bodhisattva acting as the leader.
“I also see the western direction's Fragrant Light World, with Sumeru Lamp King Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and Unobstructed Mind Bodhisattva acting as the leader.
“I also see the northern direction's Kashaya Banner World, with Indestructible Vajra Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and Courageous Advance Bodhisattva acting as the leader.
“I also see the northeastern direction's All Superior and Wonderful Jewels World, with a State of No-attainment Eye Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and No-Attainment Skilled-at-Transformation Bodhisattva acting as the leader.
“I also see the southeastern direction's Fragrant Flaming Light Sound World, with Fragrant Lamp Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and Vajra Blazing Wisdom Bodhisattva acting as the leader.
“I also see the southwestern direction's Wisdom Sun Universal Light World, with Dharma Realm Wheel Banner Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and Manifesting All Transformations Banner Bodhisattva acting as the leader.
“I also see the northwestern direction's Universal Purity World, with All Buddhas' Jeweled Lofty and Victorious Banner Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and Dharma Banner King Bodhisattva acting as the leader.
“I also see the direction above’s Infinite Succession of Buddhas World, with Perfect Banner of Boundless Wisdom Light Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and Dharma Realm Doors Banner King Bodhisattva acting as the leader.
“I also see the direction below’s Buddha Light World, with Unobstructed Wisdom Banner Thus Come One, One Worthy of Offerings, of Proper and Equal Enlightenment, surrounded by the assembly in his Way-place, and All Worlds' Kshetras Banner King Bodhisattva acting as the leader.
“Good man, I see each of the ten directions’s Thus Come Ones as those, who are many as dust motes in ten Buddha kshetras. Yet all of those Thus Come Ones neither come to where I am, nor do I go to them.
“If I wish to see Amitabha Thus Come One in the World of Happiness, then as soon as I formulate the intention to see him. If I wish to see Vajra Light Thus Come One of the Chandana World, or Precious Light Thus Come One of Wonderful Fragrance World, or Jeweled Lotus Flower Light Thus Come One of the Lotus World, or Still, Quiet Light Thus Come One of Wonderful Golden World, or Unmoving Thus Come One of Wonderful Bliss World, or Lion Thus Come One of Good Dwelling World, or Moon Enlightenment Thus Come One of Mirror Brightness World, or Vairochana Thus Come One of Jeweled Lion Adornment World, I can immediately see all of these Buddhas.
“And yet these Thus Come Ones do not come here, nor do I go to them. I know that all Buddhas and my own mind are completely like a dream. I know that all Buddhas are like an image or reflection, that my own mind is like water. I know that all the physical characteristics of all Buddhas, together with my own mind, are both like an illusion. I know that all Buddhas, together with my own mind, are like an echo. I realize this as such and recollect and consider this as such—that all Buddhas I see arise from my own mind.
“Good man, you should know that the Bodhisattvas cultivate all Buddhadharmas. They purify all Buddha kshetras. They accumulate wonderful conduct. They tame and subdue living beings. They bring forth great vows. They enter the door of All-Wisdom. They playfully roam with self-mastery the door of inconceivable liberation. They attain the Buddha's Bodhi. They manifest great spiritual penetrations. They pervasively travel to all the Dharma realms of the ten directions. With subtle and fine wisdom they universally enter all kalpas. All of them completely come from my own mind.
“Therefore, good man, you should use good dharmas to support and aid your own mind. You should use the water of Dharma to moisten your own mind. You should, with regard to states, purify and regulate your own mind. You should use vigor to make firm your own mind. You should use patience to open up and broaden your own mind. You should use certification to wisdom to cleanse your own mind. You should use wisdom to brighten and sharpen your own mind.
You should use the Buddha's self-mastery and ease to open and disclose your own mind. You should use the Buddha's level equality to extend and enlarge your own mind. You should use the Buddha's Ten Powers to illumine and observe your own mind.
“Good man, I am only able to enter into and come out of this liberation door of Unobstructed Adornment of Thus Come Ones. But As to how all Bodhisattvas, Mahasattvas, attain unobstructed wisdom; how they dwell in unobstructed conduct; how they can always see all of the Buddhas' samadhis; how they obtain the Samadhi of Non-Dwelling in the limit of Nirvana; how they understand and penetrate the state of Universal Door Samadhi; how they are totally level and equal with regard to the dharmas of the three periods of time; how they can skillfully send out division-bodies that pervade all kshetras, how they dwell in all Buddhas’ state of level equality; how they can see the states of the ten directions all manifest before them; how their contemplation through wisdom is clear about everything without exception; how they, within their bodies, completely manifest the formation and decay of all worlds; how they do not give rise to the thought of duality toward their own bodies and all worlds—how can I possibly know or speak of such wonderful conduct?
“Good man, south of here at the boundary of Jambudvipa is a country called Milaspharana, where there is a bhikshu named Sea Banner. Go to where he is and ask him how a Bodhisattva studies the Bodhisattva conduct and how a Bodhisattva cultivates the Bodhisattva path.”
At that time, the Youth Good Wealth prostrated himself at the feet of the Elder Liberation, and circumambulated him to the right. He regarded him and extolled with praises. He pondered him with longing admiration, and wept sorrowfully.
He singlemindedly recollected how he should rely upon the good knowing advisor; how he should attend upon the good knowing advisor; how he should revere the good knowing advisor; how from the good knowing advisor he could behold All-Wisdom; how toward the good knowing advisor he should never be in opposition or rebellious; how toward the good knowing advisor he should not have any thoughts of flattery or deceit; how toward the good knowing advisor his heart should always be in accord; how he should regard the good knowing advisor as a kind mother, so as to renounce and separate from all unbeneficial dharmas; how he should regard the good knowing advisor as a compassionate father, so as to give rise to all good dharmas. Then he bade farewell and took his leave.
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