The Ten Good Teachers of the Ten Conducts
XVIII. The Raja Great Light, The City Wondrous Light
The Conduct of Difficult Attainment
At that time, the youth Good Wealth with a single mind properly recollected the Dharma door of Wisdom of Likeness to Illusions obtained by the raja.
He reflected on that raja's Liberation of Likeness to Illusions.
He contemplated that raja's Dharma nature of Likeness to Illusions. He brought forth vows of Likeness to Illusions. He purified dharmas of Likeness to Illusions. With respect to the various different illusion-like transformations that arise from the illusion-like three periods of time, he universally pondered them all.
He progressively traveled, whether he came to inhabited cities, towns, or hamlets; or passed through perilous and difficult wilderness, cliffs, and valleys.
He was without weariness or laxness, and never paused to rest. Then he arrived at the great city Wondrous Light.
He asked people, "Where is the great city Wondrous Light?"
The people all answered, "This city is the city Wondrous Light. This is the dwelling place of raja Great Light."
At that time, the youth Good Wealth was elated and leapt for joy. He had the following thought, "My good knowing advisor is within this city. I must personally get to serve and see him, and hear of the conducts practiced by all Bodhisattvas; and hear of the doors of the essentials for escape of all Bodhisattvas; and hear of the dharmas certified to by all Bodhisattvas; and hear of the inconceivable merit and virtue of all Bodhisattvas; and hear of the inconceivable self-mastery of all Bodhisattvas; and hear of the inconceivable level equality of all Bodhisattvas; and hear of the inconceivable heroic courage of all Bodhisattvas; and hear of the inconceivable states and vast great purity of all Bodhisattvas."
After he had had this thought, he entered the city Wondrous Light. He saw that this great city was formed from the seven gems of gold, silver, vaidurya, crystal, true pearls, mother of pearl, and carnelian. Deep moats made of the seven gems surrounded it seven times all around. Waters of the Eight Meritorious Virtues filled them to the brim. Their bottoms were spread with golden sand. Utpala flowers, padma flowers, kumuda flowers, and pundarika flowers were scattered over the surface. Jeweled tala trees were arranged in seven-fold symmetric rows. Seven types of vajra served as the walls, surrounding each of them. Specifically, a lion vajra wall; an unsurpassable vajra wall; an indestructible vajra wall; an undamageable vajra wall; a firm, solid, and unobstructed vajra wall; a supreme wondrous net treasury vajra wall; and a freedom from defilement pure vajra wall—all of them inlaid and adorned with countless wondrous mani gems.
Various multitudes of wondrous jewels formed the parapets.
The city had a length and breadth of ten yojanas. It faced the eight directions all around, and opened to eight doorways. They were all universally adorned with the seven gems. Vaidurya jewels made up the ground. Its various different adornments were all delightful to the mind. Within that city were a billion thoroughfares and on each thoroughfare lived limitless myriads of millions of living beings.
There were countless jambunada gold pavilions, covered over with vaidurya mani nets. There were countless silver pavilions, covered over with red pearl mani nets. There were countless vaidurya pavilions, covered over with wondrous treasury mani nets. There were countless crystal pavilions, covered over with undefiled treasury mani king nets. There were countless light illumining the world mani jewel pavilions, covered over with sun treasury mani king nets. There were countless imperial blue mani jewel pavilions, covered over with wondrous light mani king nets. There were countless seas of living beings mani king pavilions, covered over with flaming brightness mani king nets. There were countless vajra jeweled pavilions, covered over with unsurpassable banner mani king nets. There were countless black chandana pavilions, covered over with heavenly mandarava flower nets. There were countless unequaled fragrance king pavilions, covered over with various floral nets.
Moreover, that city was covered over with countless nets of mani, countless nets of jeweled bells, countless nets of heavenly incense, countless nets of jeweled images, countless curtains of jeweled garments, countless curtains of jeweled canopies, countless curtains of jeweled pavilions, countless curtains of jeweled flower garlands. Jeweled canopies, banners, and streamers were set up everywhere.
In the heart of this city was one pavilion called Treasury of Proper Dharma. Asamkhyeyas of jewels served as its adornments. Its light was dazzling, most supreme and incomparable. Living beings would look at it, their minds not growing weary or satiated. The raja Great Light constantly lived in it.
At that time, toward all these rare treasures and wondrous objects, up to and including the states of men and women and the six defilements, the youth Good Wealth was completely without love or attachment. He solely and properly reflected upon the ultimate Dharma. With a single mind he wished to see the good knowing advisor. He proceeded gradually, and he saw the raja Great Light who was not far from the pavilion where he dwelt. At a juncture where the highways converged, he was seated upon a wish-fulfilling mani jewel lotus flower treasury vast great adorned lion's throne. Violet vaidurya gems made up its legs. Gold silk made up the curtains. A multitude of gems formed its net. Superior wondrous heavenly fabric served as the cushions. The raja was seated upon it in full lotus. The twenty-eight marks of a great hero and the minor characteristics adorned his body.
He was like a mountain of true gold, in that the color of his light was radiant and splendid. He was like the sun in a clear sky, in that his awesome light was dazzling. He was like a full moon, in that those who saw him were cleansed and cooled. He was like a Brahma Heaven king, in that he was situated amongst Brahma multitudes. He was also like a great sea, in that his Dharma treasures of merit and virtue were without limit.
He was also like a snow mountain, in that he was adorned with a forest of marks and characteristics. He was also like a great cloud, in that he could arouse Dharma thunder and awaken the flocks of beings. He was also like empty space, in that he manifested the stars and celestial bodies of the various Dharma doors.
He was like Mount Sumeru, in that he universally appeared in the seas of the minds of living beings of the Four Classes. He was also like a jeweled continent, in that he was filled with the various gems of wisdom.
Before the raja's throne was a heap of all precious gems: gold, silver, vaidurya, manis, true pearls, coral, amber, shells, cowries, and jade; garments and necklaces; and all sorts of food and drink. They were countless and boundless, and each kind was abundant and bounteous.
Moreover, he saw limitless hundreds of thousands of ten thousands of millions of superior wondrous jeweled carriages; hundreds of thousands of ten thousands of millions of heavenly musical instruments; hundreds of thousands of ten thousands of millions of wondrous heavenly incense; hundreds of thousands of ten thousands of millions of medicines and articles of provision—all of which were rare and fine.
There were limitless cows, their hoofs and horns a golden color. There were limitless thousands of millions of upright and comely women, their bodies anointed with superior wondrous chandana. They wore heavenly garments, necklaces, and various different adornments. Of the sixty-four talents, there were none in which they were not highly skilled. They totally understood all worldly courtesies, manners, and comportment. They bestowed and gave to living beings according to their wishes.
Within the cities, towns, and hamlets, along the four thoroughfares, were placed a myriad articles of provision. Along the side of each road were twenty million Bodhisattvas who dispensed all of those objects to living beings; for the sake of universally gathering in living beings; for the sake of causing living beings to be happy; for the sake of causing living beings to be overjoyed; for the sake of causing living beings' minds to become purified; for the sake of causing living beings to become clear and cool; for the sake of destroying living beings' afflictions; for the sake of causing living beings to know all meanings and principles; for the sake of causing living beings to enter the path of all wisdom; for the sake of causing living beings to renounce the mind of resentment and animosity; for the sake of causing living beings to separate from the evils of body and speech; for the sake of causing living beings to pull out all deviant views; for the sake of causing living beings to purify all paths of karma.
At that time, the youth Good Wealth prostrated himself with his five limbs on the ground, bowed at the raja's feet, and respectfully circumambulated him to the right limitless times. Then he put his palms together, stood, 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 have heard that the Sagely One is skilled at guiding and teaching. I hope you will speak this for me."
At that time, the raja said, "Good man, I have purified the cultivation of a Bodhisattva's Conduct of the Banner of Great Kindness. I have fulfilled a Bodhisattva's Conduct of the Banner of Great Kindness. At limitless hundreds of thousands of myriads of millions, up to and including ineffably ineffable Buddhas’ places, I have inquired about this Dharma, reflected, contemplated, cultivated, practiced, and adorned it.
"Good man, I take this Dharma as king. I use this Dharma to teach and discipline.
I use this Dharma to gather in and receive. I use this Dharma to accord with the world. I use this Dharma to guide and instruct living beings. I use this Dharma to cause living beings to cultivate. I use this Dharma to cause living beings to tend toward and enter. I use this Dharma to bestow expedients upon living beings.
I use this Dharma to cause beings to be saturated and become familiar with practice. I use this method to cause living beings to give rise to conduct.
I use this Dharma to cause living beings to securely abide in and to ponder the self-nature of all dharmas. I use this Dharma to cause living beings to securely dwell in the mind of kindness, to take kindness as foremost, and be replete with the power of kindness.
"In the same way, I cause them to abide in the mind of benefiting; the mind of peace and joy; the mind of sympathy; the mind of gathering in and receiving; the mind of guarding and protecting living beings without abandoning or forsaking them; and the mind of pulling living beings from suffering, without resting.
“I use this Dharma to make all living beings ultimately happy, so that they are constantly delighted of themselves; so that their bodies have no suffering; so that their minds attain purity and coolness; so that they cut off the love of birth and death; so that they delight in the bliss of Proper Dharma; so that they cleanse away the filth of afflictions; so that they demolish the obstacles of evil karma; so that they terminate the flow of birth and death; so that they enter the sea of true Dharma; so that they sever all destinies in the existences; so that they seek all wisdom; so that they purify all the seas of their minds; and so that they produce indestructible faith.
“Good man, having made my abode in the Conduct of the Banner of Great Kindness, I am able to teach and transform the world by means of Proper Dharma. Good man, all the living beings within my kingdom have no fear of me.
“Good man, if there are living beings who are poor, destitute, or impoverished, who come to where I am to ask and seek, I open the storehouses and provide them with what they seek. And I tell them, ‘Do not commit any evil. Do not harm living beings. Do not give rise to any views. Do not produce attachment. If you are poor and destitute, and if there are things you need, you should come to where I am at the crossroads. There you will find absolutely every kind of object. You can take them according to your wishes. Do not give rise to doubt.’
"Good man, the living beings who live in this city Wondrous Light are all Bodhisattvas who have brought forth the intent of the Great Vehicle. According to their minds' wishes, that which they behold is different. Perhaps they see this city as being narrow and small. Or they see this city as being vast and great.
Perhaps they see earth and sand as its ground. Or they see a multitude of jewels as its adornments. Perhaps they see the walls as made of sod. Or they see jeweled walls surrounding it on all sides. Perhaps they see its ground as composed of many tiles and stones, and as being high, hilly, gutted and uneven. Or they see limitless great manis inlaid as its adornments, and with grounds as flat and broad as the palm of one’s hand.
“Perhaps they see houses which are made of earth and wood. Or they see palaces and halls; with pavilions, stairways, porches, windows and doors; balconies and railings; none of which are not made of wondrous jewels.
"Good man, if there are living beings whose minds are pure; who have planted good roots; who have made offerings to all Buddhas; who have brought forth the resolve and tended along the path of all wisdom; who have taken all wisdom as the ultimate location; and who have been gathered in and received by me when I cultivated the Bodhisattva conduct in the past—then they will see this city as being pure and adorned with multitudes of jewels. The rest will see defilement.
"Good man, all the living beings within this country are fond of committing the myriad evils during the time of the Five Turbidities. My heart sympathizes with them, and I wish to rescue and protect them. I enter the door of the Bodhisattva’s Samadhi of According with the World That Takes Great Kindness as Foremost. When I enter this samadhi, all those living beings, with their thoughts of fear: their thoughts of vexing and harming; thoughts of resentment and animosity; their thoughts of contention and argument—all of those thoughts are completely dispelled by themselves. Why is this? It is because that is what happens when one enters the Bodhisattva’s Samadhi of According with the World That Takes Great Kindness as Foremost. Good man, wait for a brief moment, and you will see for yourself."
At that time, the raja Great Light immediately entered this samadhi. There were six types of quaking inside and outside his city. The grounds of the myriad jewels, the jeweled walls, jeweled halls, jeweled palaces, towers, and pavilions, stairways, doors, and windows, all put forth wondrous sounds.
They all turned toward the raja, bowed, and paid homage in veneration.
All the residents of the city Wondrous Light simultaneously became delighted and leapt for joy. They came to where the raja was, and prostrated their bodies on the ground. All the people in the villages, cities, and provinces came to see the raja, and happily bowed in respect. Those birds and beasts that were near to the raja's dwelling regarded one another with a new-found sense of kindness and compassion. They all came before the raja and respectfully bowed.
Every single mountain and meadow, all the grasses and trees, turned around to make obeisance to the raja. The reservoirs and lakes, streams and wells, rivers and seas, all surged, swelled, and rippled before that raja.
Ten thousand dragon kings raised up large clouds of fragrance, stirred up lightning and aroused thunder, and sent down a light mist of rain. There were ten thousand heavenly kings. Specifically: kings of the Trayastrimsha Heaven; kings of the Suyama Heaven; kings of the Tushita Heaven; kings of the Wholesome Transformation Heaven; kings of the Heaven of Comfort from Others' Transformations—who acted as leaders. From empty space, they made a multitude of entertaining music. Countless heavenly maidens sang and chanted in praise. They rained down countless clouds of flowers, countless clouds of incense, countless clouds of jeweled garlands, countless clouds of jeweled raiments, countless clouds of jeweled canopies, countless clouds of jeweled banners, countless clouds of jeweled streamers, which acted as adornments in empty space as an offering to the raja.
Airavana, the great elephant king, used his sovereign power to scatter countless great jeweled lotus flowers down from empty space, and let trail countless jeweled necklaces, countless jeweled silk ribbons, countless jeweled garlands, countless jeweled objects of adornment, countless jeweled flowers, countless jeweled incense of all different sorts, unusual and wondrous, as adornments.
There were countless heavenly maidens who used various different songs and praises.
Moreover, in Jambudvipa, there were countless hundreds of thousands of myriads of millions of rakshasa kings, yaksha kings, kumbhanda kings, pishacha kings, who either dwelt in the sea or inhabited dry land. They drank blood and devoured flesh, and cruelly harmed living beings. All of them brought forth a mind of kindness. They vowed to practice benefiting and to act as clear advisors for future generations, and not to commit the myriad evils. They respectfully put their palms together and bowed before the raja.
As it was in Southern Jambudpvipa, so too, in the rest of the three continents, up to and including throughout the three thousand great thousand world systems, up to and including the hundreds of thousands of myriads of millions of nayutas of worlds in the ten directions. All the poisonous and vile living beings within them were also this way.
At that time, the raja Great Light arose from his samadhi. He said to Good Wealth, "Good man, I only know this Bodhisattva's Samadhi Door of According with the World That Takes Great Kindness as Foremost. But as to how all Bodhisattvas Mahasattvas act as lofty canopies, in that they can with a mind of kindness universally shade all living beings; how they act as cultivators, in that they equally practice lesser, medium, and superior conducts; how they act as the great earth, in that they can with a mind of kindness maintain and uphold all living beings; how they act as a full moon, in that the light of their blessings and virtue appears equally throughout the world; how they act as a clarifying sun, in that their wisdom light illumines all the states that are known; how they act as a bright lamp, in that they can destroy the darkness within all living beings' minds; how they act as a water-clearing pearl, in that they can cleanse away the flattery, deceit, and turbidity within all living beings' minds; how they act as a wish-fulfilling gem, in that they can completely fulfill what all living beings wish for in their minds; how they act as a strong wind, in that they can swiftly cause living beings to cultivate samadhi and enter the great city of all wisdom—how could I know of their conduct, or speak of their virtue? How could I measure that great mountain of blessings and virtue? How could I gaze up at those multitudes of stars of merit and virtue? How could I contemplate that wind wheel of great vows? How could I tend toward and enter that most profound Dharma door? How could I manifest and reveal that great sea of adornment? How could I explain that door of the conduct of Universal Worthy Bodhisattva? How could I open and reveal that grotto of all samadhis? How could I laud that cloud of great kindness and compassion?
"Good man, south of here in a capital city called Peaceful Dwelling is an upasika named Unmoving. Go to where she is and ask her how a Bodhisattva studies the Bodhisattva conduct, and how she cultivates the Bodhisattva way.
At that time, the youth Good Wealth bowed at the raja's feet, and circumambulated him countless times. Gazing up at him in longing admiration, he bade farewell and took his leave.
