The Ten Good Teachers of the Ten Dwellings
X. Maiden Kind Conduct, City Lion’s Courageous Invigoration
Dwelling of Anointment of the Crown
At that time, the Youth Good Wealth gave rise to a mind of utmost veneration and honor toward the good knowing advisor. He pronounced vast, great, pure understanding. He was forever mindful of the Great Vehicle. He singlemindedly sought the Buddhas' wisdom. He wished to see all Buddhas. He contemplated the states of the Dharma. Unobstructed wisdom constantly appeared before him. Regarding all dharmas he decisively understood the reality limit; the eternally-dwelling limit; the limit of all kshanas of all three periods of time; the limit of being like empty space; the limit of non-duality; the limit of non-differentiation of all dharmas; the limit of non-obstruction of all meanings; the limit of no loss or damage throughout all kalpas; the limit of the non-limit of all Thus Come Ones.
Toward all Buddhas, his mind was without discrimination. He smashed the net of the multitudes of thoughts. He was apart from attachments. He did not grasp at the multitudes of all Buddhas' assemblies and Way-places. Neither did he grasp at the Buddhas' Pure Lands. He knew all living beings are without a self. He knew all sounds are like echoes. He knew all forms are like reflections.
He gradually went south and arrived at the City of Lion's Courageous Invigoration. He sought everywhere for the Maiden Kind Conduct. He heard that this maiden was the daughter of the King Lion Banner; that five hundred maidens served as her attendants; that she dwelt in the Palace of Vairochana Treasury; that she proclaimed wonderful Dharma while seated upon a throne with a base of Dragon Victorious Chandana and gold threaded heavenly net upholstery.
Upon hearing this, Good Wealth went to the palace gate to try to see that maiden. He saw measureless multitudes entering the palace. Good Wealth asked them, "Where are all of you going?" They answered, "We wish to go to the Maiden Kind Conduct, to listen to and receive the wonderful Dharma."
The Youth Good Wealth immediately had this thought, "Since this palace gate is without bars or obstruction, I should also go in."
After Good Wealth went in, he gazed at the Vairochana Treasury Palace. The ground was made of crystal. Vaidurya fashioned the pillars. Vajra served as walls. Jambunada gold formed the partitions. Hundreds of thousands of lights made up the windows and doors. Asamkhyeya mani gems served as ornaments. Jewel treasury mani mirrors were hung all around as adornments. It was decorated with the worlds' foremost mani gems. Limitless jeweled nets were draped over it. Hundreds of thousands of golden bells emitted wondrous sounds. All such inconceivable multitudes of jewels and more served as its adornments.
The Maiden Kind Conduct had golden-hued skin. Her eyes were a violet color, and her hair was indigo. With Brahma sounds she proclaimed the Dharma. Upon seeing all this, Good Wealth bowed at her feet, circumambulated her countless times, put his palms together, stood before her, and said, "Sagely One, I have previously brought forth the resolve for anuttarasamyaksambodhi. But I still do not know how a Bodhisattva studies the Bodhisattva conduct, and how he cultivates the Bodhisattva path. I heard that the Sagely One is adept at guiding and teaching living beings. I wish you would speak them for me."
At that time, the Maiden Kind Conduct told Good Wealth, "Good man, you should regard the adornments of my palace."
Good Wealth made obeisance and proceeded to look all around him. On every wall, on every pillar, in every mirror, in every image, in every shape, in every mani gem, in every object of adornment, in every golden bell, in every jeweled tree, in every jeweled shape or image, in every jeweled bead, he completely saw the reflections of all Thus Come Ones. From their bringing forth of the initial resolve their cultivating of the Bodhisattva conduct; their accomplishing and fulfilling of great vows; their becoming replete with merit and virtue; their accomplishment of Equal and Proper Enlightenment; their turning of the wonderful Dharma Wheel; up to and including their manifesting entry into Nirvana—there were none of these images that did not appear. It was as when the sun, moon, stars and myriad phenomena of the sky can universally be seen reflected in clear water. All of this came about through the power of good roots from past lives of the Maiden Kind Conduct.
At that time, the Youth Good Wealth recollected and was mindful of the appearance of all the Buddhas he had seen. Putting his palms together, he gazed up respectfully at the Maiden Kind Conduct.
At that time, the maiden told Good Wealth, "Good man, this is the Door of Universal Adornment of Prajna Paramita. I have sought and obtained this Dharma in the presence of Buddhas to the number of sand grains in thirty-six Ganges Rivers. Each of those Thus Come Ones used a different door to cause me to enter this Door of Universal Adornment of Prajna Paramita. What one Buddha had proclaimed, the rest of the Buddhas would not repeat.
Good Wealth asked, "Sagely One, what are the states connected with this Door of Universal Adornment of Prajna Paramita?"
The maiden said, "Good man, when I enter this Door of Universal Adornment of Prajna Paramita, I accord with my intent to reflect and contemplate, recollect and discriminate, and thereupon obtain the Door of Universality of Dharani. A million asamkhyeya dharani doors all manifest before me."
Specifically, the dharani door of Buddha kshetras; the dharani door of Buddhas; the dharani door of Dharma; the dharani door of living beings; the dharani door of the past; the dharani door of the future; the dharani door of the present; he dharani door of the eternally-abiding limit; the dharani door of blessings and virtue; the dharani door of the aids to the Way of blessings and virtue; the dharani door of wisdom; the dharani door of the aids to the Way of wisdom; the dharani door of all vows; the dharani door of delineating all vows; the dharani door of accumulating all conducts; the dharani door of pure conduct; the dharani door of perfect and full conduct;
“the dharani door of karma; the dharani door of karma without loss or damage; the dharani door of the flowing of karma; the dharani door of affairs created by karma; the dharani door of renouncing and being apart from evil karma; the dharani door of cultivating proper karma; the dharani door of self-mastery of karma; the dharani door of wholesome conduct; the dharani door of upholding wholesome conduct; the dharani door of samadhi; the dharani door of the samadhi of compliance; the dharani door of the samadhi of contemplation; the dharani door of the states of samadhi; the dharani door of rising from samadhi; the dharani door of spiritual penetrations; the dharani door of the sea of the mind; the dharani door of various minds; the dharani door of the straight mind; the dharani door of illumining the dense forest of the mind; the dharani door of the purity of a regulated mind;
“the dharani door of knowing the origins of living beings; the dharani door of knowing the activity of afflictions of living beings; the dharani door of the habits of afflictions; the dharani door of knowing the expedients to counteract afflictions; the dharani door of knowing all living beings’ understandings; the dharani door of knowing living beings' conducts; the dharani door of knowing the differences in living beings' conducts; the dharani door of knowing living beings' natures; the dharani door of knowing living beings' desires; the dharani door of knowing living beings' thoughts;
the dharani door of universally seeing the ten directions; the dharani door of speaking Dharma; the dharani door of great compassion; the dharani door of great kindness; the dharani door of still quietude; the dharani door of pathways of languages; the dharani door of both expedients and non-expedients; the dharani door of compliance; the dharani door of differences; the dharani door of universal entry; the dharani door of the limit of non-obstruction; the dharani door of the universal pervasion; the dharani door of the Dharma of Buddhas; the dharani door of the Dharma of Bodhisattvas; the dharani door of the Dharma of Sound Hearers; the dharani door of the Dharma of Those Solitarily Enlightened; the dharani door of worldly dharmas;
“the dharani door of the formation of worlds; the dharani door of the decay of worlds; the dharani door of the dwelling of worlds; the dharani door of the pure worlds; the dharani door of the defiled worlds; the dharani door of manifesting purity in defiled worlds; the dharani door of manifesting defilement in pure worlds; the dharani door of completely defiled worlds; the dharani door of completely pure worlds; the dharani door of level and flat worlds; the dharani door of worlds that are not level and flat; the dharani door of inverted worlds; the dharani door of worlds like Indra's net; the dharani door of the turnings of worlds; the dharani door of knowing how they dwell in reliance on thought; the dharani door of the subtle entering into the coarse; the dharani door of the coarse entering into the subtle;
“the dharani door of seeing all Buddhas; the dharani door of discriminating the bodies of Buddhas; the dharani door of the nets of adornments of the Buddhas’ lights; the dharani door of the Buddhas' perfect sound; the dharani door of the Buddhas’ Dharma Wheel; the dharani door of the accomplishing the Buddhas’ Dharma Wheel; the dharani door of the Buddhas’ different Dharma Wheels; the dharani door of the Buddhas’ undifferentiated Dharma Wheels; the dharani door of the Buddhas’ explanation of Dharma Wheels; the dharani door of the Buddhas’ turnings of Dharma Wheels; the dharani door of being able to perform the Buddhas’ deeds; the dharani door of discriminating the Buddhas’ multitudes and assemblies; the dharani door of entering the Buddhas' multitudes and assemblies;
the dharani door of the Buddhas' power of universal illumination; the dharani door of all Buddhas’ samadhis; the dharani door of easy and comfortable functioning of all the Buddhas’ samadhis; the dharani door of all the Buddhas’ dwellings; the dharani door of all Buddhas’ upholdings; the dharani door of all the Buddhas' transformations; the dharani door of the Buddhas' knowing the workings of living beings' minds; the dharani door of all Buddhas' spiritual penetrations and transformational manifestations; the dharani door of dwelling in the Tushita Heaven Palace, up to and including manifesting entry into Nirvana; The dharani door of benefiting limitless living beings; the dharani door of entering most profound Dharmas; the dharani door of entering subtle and wonderful Dharma;
“the dharani door of the Bodhi mind; the dharani door of giving rise to the Bodhi mind; the dharani door of aiding the Bodhi mind; the dharani door of all vows; the dharani door of all conducts; the dharani door of spiritual penetrations; the dharani door of escapings; the dharani door of purity of uniting and upholding; the dharani door of purity of the wheel of knowledge; the dharani door of purity of wisdom; the dharani door of the limitlessness of Bodhi ; the dharani door of purity of one's own mind.
“Good man, I only know this door of Universal Adornment of Prajna Paramita. As to how all Bodhisattvas, Mahasattvas, possess vast and great minds that are like the realm of empty space; how they enter the Dharma Realm; how they fully accomplish blessings and virtue; how they dwell in transcendental dharmas; how they are far apart from worldly conduct; how their wisdom eye is without coverings; how they universally contemplate the Dharma Realm; how their wisdom-mind is vast and great, just like empty space; how they can clearly see all states; how they attain the great brightness treasury of the Ground of Non-Obstruction; how they are adept at discriminating the meanings of all dharmas; how they course in worldly conduct yet do not become defiled by worldly dharmas; how they can benefit the world yet not be damaged by the world; how they universally act as places of reliance for all worlds; how they universally know the activities in all living beings’ minds; how they speak Dharma according to their potential; how they constantly attain self-mastery with respect to all times—how could I possibly know or speak about such conduct of merit and virtue?
“Good man, south of here, in a kingdom called Three Eyes is a bhikshu named Good Looking. Go to where he is and ask him how a Bodhisattva studies the Bodhisattva conduct, and cultivates the Bodhisattva path.”
At that time, the Youth Good Wealth bowed at her feet, circumambulated her countless times, gazed up at her in longing admiration, bade farewell, and took his leave.
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