The Ten Good Teachers of the Ten Conducts
XII. The The Pure Youth Comfortable Chief on the River's Sandbar, The Kingdom of Renown
The Conduct of Benefiting
At that time, upon receiving instructions from the bhikshu Good Looking, the youth Good Wealth recollected them, was mindful of them, recited them, and upheld them. He pondered, cultivated, and practiced them. He gained decisive and clear understanding. He enlightened to and entered that Dharma door. Multitudes of gods, dragons, yakshas, and gandharvas circumambulated him. He headed toward the kingdom Renown, and universally sought the whereabouts of the pure youth Comfortable Chief . At that time, from empty space the gods, dragons, gandharvas, and so forth spoke to Good Wealth saying, "Good man, this pure youth is now on the river's sandbar."
At that time, Good Wealth immediately went to where he was. There he saw the pure youth surrounded by ten thousand pure youths. They were piling up the sand as a pastime. Upon seeing him, Good Wealth bowed at his feet, circumambulated him limitless times, placed his palms together in reverence, withdrew and stood, and said, "Sagely One, I have already brought forth the resolve for anuttarasamyaksambodhi. ButI still do not know how a Bodhisattva studies the Bodhisattva conduct, and how he cultivates the Bodhisattva Way. I hope that you will explain them for me.”
Comfortable Chief said, "Good man, in the past, at the place of Dharma Prince Manjushri, I practiced and studied the dharmas of literature, numeration, mathematics, and the making of seals and so forth. Thereupon, I enlightened to and entered the dharma door of Spiritual Penetrations and Wisdom of All Clever Arts and Skills."Good man, because of this dharma door, I attained knowledge in worldly literature, numeration, mathematics, seal making, the realms and places, and other such dharmas. I can also cure ailments caused by wind , epilepsy, or states of dissipation and emaciation that come from being possessed by ghosts and phantoms, as well as other such diseases. I can also build cities, towns, hamlets, villages; gardens, groves, pavilions, and lookouts; palaces, houses, and the various kinds of habitats. I am also skilled at mixing and smelting the various elixirs of immortality.
I am also skilled at managing agriculture, trade, and commerce. In the myriad occupations, whether accepting or refusing, advancing or retreating, I have mastered their individual peculiarities. I can also well discriminate the physical characteristics of living beings: whether they perform good deeds or evil acts; whether they will be born in good paths, or evil paths; whether a given person should attain the path of the Sound Hearer Vehicle; or whether a given person should attain the path of the Conditionally Enlightened Vehicle; or whether a given person should enter the grounds of All Wisdom. I can know about all affairs such as these. I can also cause living beings to study and practice these dharmas, and to increase and grow in decisiveness until they are ultimately pure."
"Good man, I am also capable of a Bodhisattva's knowledge of numeration, specifically that: a hundred lakshas is one koti. A koti squared is one ayuta. A ayuta squared is one nayuta. A nayuta squared is one vimvara. A vimvara squared is one kamkara. To speak extensively, this continues up to and including an utpala squared is one padma. A padma squared is one samkhya. A samkhya squared is one gati. A gati squared is one upagama. An upagama squared is one incalculable. A incalculable squared is one incalculable turning. A incalculable turning squared is one limitless. A limitless squared is one limitless turning. A limitless turning squared is one boundless. A boundless squared is one boundless turning. A boundless turning squared is one unequalled. An unequalled squared is one unequalled turning. An unequalled turning squared is one uncountable. An uncountable squared is one uncountable turning. An uncountable turning squared is one inestimable. An inestimable squared is one inestimable turning. An inestimable turning squared is one inconceivable. An inconceivable squared is one inconceivable turning. An inconceivable turning squared is one illimitable. An illimitable squared is one illimitable turning. An illimitable turning squared is one ineffable. An ineffable squared is one ineffable turning. An ineffable turning squared is one ineffably ineffable. Again, this ineffably ineffable squared is one ineffably ineffable turning.
"Goodman, by employing a Bodhisattva's method of calculation I can compute a vast collection of sand grains piled measureless yojanas high and know the exact number of grains within it. I can also know the various differences in all worlds to the east and their respective dwellings. In the south, west, north, four intermediate directions, above and below, it is the same way. I can also compute and know all the worlds of the ten directions: whether they are broad, narrow, large or small, and their names as well, and within them: the names of all kalpas, the names of all Buddhas, the names of all dharmas, the names of all living beings, the names of all karma, the names of all Bodhisattvas, the names of all truths—all of these I completely understand and know.
"Good man, I only know this Dharma door of Great Spiritual Penetrations and Wisdom Light of All Clever Arts and Skill. But as to how all Bodhisattvas, Mahasattvas can know the number of all living beings; how they can know the number of all categories and kinds of all dharmas; how they can know the number of all varieties of all dharmas; how they can know the numbers in all the three periods of time; how they can know the number of names of all living beings; how they can know the number of names of all dharmas; how they can know the number of all Thus Come Ones; how they can know the number of names of all Buddhas; how they can know the number of all Bodhisattvas; how they can know the number of names of all Bodhisattvas—how could I possibly know or speak of their merit and virtue; make known that which they practice; reveal their states; praise their supreme powers; discourse on their likes and inclinations; proclaim their aids to the Way; propound their great vows; laud their wondrous conducts; explain their myriad perfections; speak of their purities; or set forth their supreme Wisdom-Light?
"Good man, south of here in a great city called Sea Dwelling is an upasika called Complete Abundance. Go to where she is and ask her how a Bodhisattva studies the Bodhisattva conduct, and how he cultivates the Bodhisattva Way."
When the youth Good Wealth heard his words, the hair on his entire body stood on end. He was delighted and jumped with joy. He obtained a precious mind of rare faith and joy. He accomplished the mind to vastly benefit living beings. He could clearly see the entire successive order in which all Buddhas appear. He could completely penetrate the Dharma Wheel of most profound wisdom and purity. In all destinies he accordingly manifested a body. He understood and knew the state of level equality in the three periods of time. He produced a great sea of endless merit and virtue. He emitted light of great wisdom and self-mastery. He opened the locks of the city of the three existences. Then he bowed at his feet, circumambulated him limitless times , and gazed up at him in earnest admiration. Then he bade farewell and took his leave.
XIII. The Upasika Complete Abundance, The City Sea Dwelling
The Conduct of Non-Opposition
At that time, the youth Good Wealth contemplated and reflected upon the instructions of his good knowing advisor. He was like a great sea, which receives rain from the great clouds without satiation.
He had the following thought:
The good knowing advisor's teaching is like a spring sun, in that it produces and makes grow the roots and sprouts of all good dharmas. The good knowing advisor's teaching is like a full moon, in that it refreshes and cools everything it shines on. The good knowing advisor's teaching is like a snow mountain in summer, in that it can dispel the heat and thirst of all beasts. The good knowing advisor's teaching is like the sun on a fragrant pool, in that it can open the lotus flower of the mind of all goodness. The good knowing advisor's teaching is like a great jeweled continent, in that various dharma jewels fill his heart. The good knowing advisor's teaching is like the jambu tree, in that it amasses the flowers and fruit of all blessings and wisdom. The good knowing advisor's teaching is like a great dragon king, in that he playfully roams with ease and comfort in empty space. The good knowing advisor's teaching is like Mount Sumeru, in that limitless wholesome dharmas of the Heaven of the Thirty-Three are situated in its midst. The good knowing advisor's teaching is like Lord Shakra, who is circumambulated by his multitudes and assemblies, in that none can overshadow it, and it can subdue those of bizarre paths and the hosts of asura armies.
In this way he reflected.
He traveled progressively until he arrived at the city Sea Dwelling, and went everywhere looking for that upasika. At that time, the multitudes told him, "Good man, this upasika is in her residence inside this city." After Good Wealth heard this, he went to her door and stood there with his palms together. Her household was vast and extensive, with various kinds of adornments. All the Walls were covered with a multitude of gems. On all four sides were doors adorned with jewels. After Good Wealth entered, he beheld the upasika seated on a jeweled throne. She was in her prime years and possessed of resplendent features. She was upright, proper, and worthy of admiration. She was dressed in plain white, her hair hanging hung down. On her person she wore no necklaces. Her physical characteristics and the light from her awesome virtue were unmatched saved by the Buddhas and the Bodhisattvas.
Inside her household were installed ten billion thrones. They transcended everything possessed by humans and gods. All of this was brought about to accomplishment the power of Bodhisattva karma. In her residence there was no clothing, food, or drink, or any other provisions of life. But placed before her, there was just a tiny vessel.
Moreover, there were ten thousand maidens who circumambulated her. Their awesome comportment and physical characteristics were like those of heavenly maidens. Wondrous objects of adornment ornamented their bodies. The sounds of their voices were wondrously fine, and whoever heard them was delighted. They constantly attended upon her left and right, drawing close and gazing up admiringly at her. They pondered and contemplated, bowing reverently with lowered heads, and responded to her instructions and commands.
All those maidens emitted wondrous fragrances from their bodies, which universally perfumed everything. Living beings who encountered this fragrance all became non-retreating. They had no mind of wrath or harm, no mind of resentment or animosity, no mind of stinginess or jealously, no mind of flattery or deceit, no mind of treachery or crookedness, no mind of hate or love, no mind of anger or rage, no mind of baseness or vulgarity, no mind of haughtiness or conceit.
They gave rise to a mind of impartiality; they brought forth a mind of great kindness; they brought forth a mind of benefiting; a mind of abiding in precepts and comportment; a mind of separating from greed and seeking. Those who heard their sounds became happy and jumped for joy. Those who beheld their bodies completely separated from greed and defilement.
At that time, after seeing the upasika Complete Abundance, the youth Good Wealth bowed at her feet, respectfully circumambulated her, stood with his palms put together, and said, "Sagely One, I have already 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 Way. I heard that the Sagely One is skilled at guiding and teaching. I hope you will explain this for me."
She told him, "Good man, I have attained the liberation door of A Bodhisattva's Inexhaustible Treasury of Blessings and Virtue. From within this one such tiny vessel, I can accord with the various desires and delights of all living beings. I can bring forth from it various different kinds of delicious food and drinks, and completely cause them to be fulfilled and content. If there are a hundred living beings, a thousand living beings, a hundred thousand living beings, a hundred million living beings, ten billions living beings, a hundred billion living beings, a hundred thousand billion of nayutas of living beings, up to and including ineffably ineffable living beings; and if there are living beings to the number of dust motes in Jambudvipa, living beings to the number of dust motes in one set of four continents under heaven: in a small-thousand world system; in a middle-thousand world system; in a great-thousand world system, up to and including living beings to the number of dust motes in ineffably ineffable Buddha kshetras; and if there are all the living beings in worlds of the ten directions—I can use the vessel to accommodate, their desires and joys and cause them to be completely fulfilled. And yet this drink and food will never be used up or even diminished.
“As it is with drink and food, so too it is with various kinds of superior flavors, various kinds of furniture, various kinds of clothing, various kinds of bedding, various kinds of carriages, various kinds of flowers, various kinds of garlands, various kinds of incenses, various kinds of paste incense, various kinds of burning incense, various kinds of powered incense, various kinds of precious jewels, various kinds of necklaces, various kinds of banners, various kinds of streamers, various kinds of canopies, various kinds of superior and wondrous provisions of life—I can use the vessel to completely provide those things which they like, so that all are satisfied.
"Moreover, good man, if in one world in the east, there are Sound Hearers and Solitarily Enlightened ones who eat from this food of mine, they will all be certified to the fruition of Sound Hearers and Pratyeka-Buddhas. They will abide in their very last body. As it is in one world, so too, in one hundred worlds, a thousand worlds, a hundred thousand worlds, a hundred million worlds, ten billion worlds, a hundred billion worlds, hundreds of thousands of billions of nayutas of worlds; worlds to the number of dust motes in Jambudvipa; worlds to the number of dust motes in one set of four continents under heaven; worlds to the number of dust motes in countries in a small thousand world system; worlds to the number of dust motes in countries in a middle thousand world system; worlds to the number of dust motes in countries in a three-thousand-great-thousand world system; up to and including worlds to the number of dust motes in ineffably ineffable Buddha kshetras—all of the Sound Hearers and Solitarily Enlightened ones therein will be certified to the fruition of Sound Hearers or Pratyeka-Buddhas and abide in their very last body when they eat from the food of my vessel. As it is in the east, so too, in the south, west, north, the four intermediate directions, above and below, it is the same way.
“Moreover, good man, in one world in the east, up to and including in worlds to the number of dust motes in ineffably ineffable Buddha kshetras, any Bodhisattvas who have to undergo one more birth and who eat this food of mine, will all sit in Way places under the Bodhi Tree, quell and subdue demon armies, and accomplish anuttarasamyaksambodhi. As it is in the east, so too, in the south, west, north, the four intermediate directions, above and below, it is the same way.
"Good man, have you seen my retinue of ten thousand maidens?"
He answered, "Yes, I have seen them."
The upasika said, "Good man, these ten thousand maidens act as the leaders. My retinue numbers millions of asamkhyeyas. They share with me the identity of conduct, the identity of vows, the identity of good roots, the identity of the path of escape, the identity of pure understanding, the identity of pure mindfulness, the identity of tendency towards purity, the identity of limitless enlightenment, the identity of attainment all faculties, the identity of a vast, great mind, the identity of states of practice, the identity of principle, the identity of meaning, the identity of clear understanding of dharmas, the identity of pure physical characteristics, the identity of measureless powers, the identity of utmost vigor, the identity of sounds of Proper Dharma, the identity of sounds that accord with kinds, the identity of pure, and foremost sounds, the identity of praising of limitless ure merit and virtue, the identity of pure karma, the identity of pure reward, the identity of great kindness that universally rescues and protects all, the identity of great compassion that universally brings living beings to maturity.
“We share the identity of pure body karma, which arises and accumulates according to conditions, and which causes those who see it to become delighted. We share the identity of pure mouth karma, which accords with the speech and language of the world, to proclaim and spread the Dharma, teaching and transforming; the identity of traveling to the assemblies and Way places of all Buddhas; the identity of traveling to all Buddha kshetras and making offerings to all Buddhas; the identity of ability to make appear all Dharma doors; the identity of dwelling on the Ground of Bodhisattva’s pure conduct.
"Good man, these ten thousand maidens can take superior drink and food from this vessel, and in the space of a kshana, pervasively travel throughout the ten directions, and make offerings to all Bodhisattvas, Sound Hearers, and Solitarily Enlightened ones in their very last body, and so forth down until they pervasively reach the destiny of hungry ghosts, causing them to all become fulfilled and content.
"Good man, with my vessel these ten thousand maidens can supply ample food for gods in the heavens, and so forth down to supplying ample food for people in the human realm. Good man, wait just a moment, you will see for yourself.”
Right when she was saying this, Good Wealth saw limitless living beings enter through the four doors. They were all drawn in by through the upasika's original vows. As they congregated there, she arranged for seats and had them sit down.
And According to their needs, she dispensed food and drink, causing them to be completely fulfilled and satisfied.
She then said to Good Wealth, "Good man, I only know this liberation door of A Bodhisattva's Inexhaustible Treasury of Blessings and Virtue. As to all the merit and virtue of all Bodhisattva, Mahasattvas, how they are like the great sea, profound and without end; how they are like empty space, vast, great, and without limit; how they are like a wish-fulfilling pearl, which fulfills the wishes of living beings; how they are like a great market place, from which one can attain all that one seeks ; how they are like Mount Sumeru, in which is universally gathered the multitudes of jewels; how they are like a mysterious treasury, which eternally stores the wealth of Dharma; how they are like a bright lamp, which dispels all darkness; how they are like a lofty canopy, which universally shades the flocks of beings—how could I possibly know or speak of their conduct of merit and virtue?
“Good man, south of here is a city called Great Production . In it is a layman named Clear Knowledge. Go to where he is and ask him how a Bodhisattva studies the Bodhisattva conduct, and how he cultivates the Bodhisattva Way.”
At that time, the Youth Good Wealth bowed at her feet, circumambulated her limitless times, and gazed up at her admiringly without satiation.
Then he bade farewell, and took his leave.
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