The Ten Good Teachers of the Ten Transferences
XXI.The Elder Utpala Flower, The Kingdom Vast and Great
The Transference of Saving and Protecting Living Beings, While Apart from the Mark of Living Beings
At that time, because of the teachings of the good knowing advisor, the youth Good Wealth had no concern for his body or life. He did not attach to treasures or wealth. He did not delight in crowds. He did not indulge in the five desires. He did not long for his retinues. He did not value a king's throne.
He only wished to transform and save all living beings. He only wished to adorn and purify the countries of all Buddhas. He only wished to make offerings to all Buddhas. He only wished to be certified to and know the actual nature of all dharmas. He only wished to cultivate and amass the seas of great merit and virtue of all Bodhisattvas. He only wished to cultivate all merit and virtue so as to never retreat. He only wished, throughout all kalpas, to forever cultivate the Bodhisattva conduct with the power of great vows.
He only wished to universally enter the multitudes, assemblies, and Way places of all Buddhas. He only wished to enter a single samadhi door, and universally manifest the sovereign spiritual powers of all samadhi doors. He only wished to see all Buddhas within a single hairpore of the Buddha, with a mind no weariness or satiation. He only wished to attain the wisdom light of all Dharmas, and be able to uphold the Dharma treasury of all Buddhas.
Singlemindedly seeking such merit and virtue of all Buddhas and Bodhisattvas, he progressively traveled, until he arrived at the kingdom of Vast and Great. He came to where the elder was, bowed at his feet, and circumambulated him limitless times. Then he stood with his palms together, and said, "Sagely One, I have already brought forth the resolve for anuttarasamyaksambodhi. I wish to seek the level, equal wisdom of all Buddhas. I wish to fulfill the limitless great vows of all Buddhas. I wish to purify the most superior physical bodies of all Buddhas. I wish to see the pure Dharma-body of all Buddhas.
“I wish to know the vast, great Wisdom-body of all Buddhas. I wish to purify and regulate the conducts of all Bodhisattvas. I wish to illuminate the samadhis of all Buddhas. I wish to securely abide in the uniting and upholdings of all Bodhisattvas. I wish to destroy all obstructions. I wish to travel and roam in all worlds of the ten directions. But I still do not know how a Bodhisattva studies the Bodhisattva conduct, or how he cultivates the Bodhisattva Way, so as to be able to give rise to the wisdom of All Wisdom.”
The elder said, "Good indeed, good indeed, good man, that you have already brought the resolve for anuttarasamyaksambodhi! Good man, I am skilled at discriminating and knowing the myriad incenses. I also know the methods of blending and mixing all incenses. All incenses means specifically, all burning incenses, all paste incenses, all powdered incenses.
“I also know the places from which all the kings of incenses originate. Moreover, I am skilled at understanding and knowing the incenses of gods, the incenses of dragons, the incenses of yakshas, the incenses of gandharvas, the incenses of asuras, garudas, kinnaras, mahoragas, humans and non-humans, and so forth—all of those myriad incenses.
“Moreover, I am skilled at discriminating and knowing the incenses for curing the myriad illnesses, the incenses for cutting off all evils, the incenses for producing happiness, the incenses for increasing afflictions, the incenses for destroying afflictions, the incenses that cause one to produce pleasure and fixation toward that which is conditioned, the incenses that cause one to produce disgust and the wish to separate from that which is conditioned, the incenses of renouncing all arrogance and self-indulgence, the incenses of bringing forth the resolve to be mindful of all Buddhas, the incenses of certification to and understanding of Dharma doors, the incenses whose use is received by the sages, the incenses of all Bodhisattvas’ distinctions, the incenses of all Bodhisattva grounds.
“I completely understand all such incenses as these, their shapes, appearances, and origins; their manifestations and accomplishments; their purity and tranquilizing qualities, their states of skill in means, their awesome virtue and karmic function, and their root source.
“Good man, there is an incense among humans called Elephant Treasury, which is born from the warring of dragons. If one piece of it is lit, it will immediately raise a great cloud of incense that covers the capital city. For seven days, a fine mist of incense will rain down. The bodies of those who come into contact with it will become the color of gold. If it touches their clothes, palaces, and pavilions, those will also become a golden color. If it is borne along by the wind and enters the palaces, those living beings who smell it will for seven days and seven nights become filled with bliss. Their bodies and minds will be happy, and be without the myriad illnesses. They will not attack or harm one another. They will separate from anxiety and anguish. They will not be afraid or terrified. They will not be confused or angry, but will have compassionate regard for one another.
“Their resolve and intent will be purified. When I know that this has happened, I speak the Dharma for them and cause them to decisively bring forth the resolve for anuttarasamyaksambodhi.
"Good man, the Malabar hills produce a chandana incense called Ox Head. If one anoints one's person with it, then even if one enters a pit of fire, the fire will not burn one. Good man, in the sea is an incense called Invincible. If it is used to smear drums, conches, and shells, then when those instruments are sounded, all opposing troops will retreat and disperse by themselves.
"Good man, the shores of the lake Anavatapta produce a sinking-in-water incense called Lotus Flower Treasury. When a piece of that incense the size of a sesame seed is lit, its perfume universally pervades the realm of Jambudvipa. Those living beings who smell it will separate from all offenses and their precepts will become purified.
"Good man, the snow mountains have an incense called Aruna. If living beings smell this incense, their minds will decisively separate from all defiled attachments. I will speak Dharma for them, and all of them will without exception attain the Leaving Filth Samadhi.
“Good man, in the realm of rakshasas is an incense called Sea Treasury. That incense is only used by the wheel-turning sage-kings. If one piece is lit and allowed to permeate, the king and his four armies will soar into empty space.
"Good man, in the Heaven of Wholesome Dharmas, there is an incense called Pure Adornment. If one piece is lit and allowed to permeate, it will universally cause all the gods to become mindful of the Buddhas.
“Good man, in the Suyama Heaven is an incense called the Treasury of Purity. If one piece is lit and allowed to permeate, all of the members of the Suyama Heaven multitudes will without exception congregate like clouds before the heavenly king, and together listen to the Dharma.
“Good man, in the Tushita Heaven, is an incense called Sindhuvarita. If one piece is lit before the throne of a Bodhisattva in his very last body, it will raise a great cloud of incense that pervasively covers the Dharma Realm. It will universally rain down a myriad of gifts as offerings to all Buddhas and Bodhisattvas.
“Good man, in the heaven of Good Transformation is an incense called Mind-stealer. If one piece is lit, then for seven days it will universally rain down all the objects of myriad adornments.
“Good man, I only know this method of blending and mixing incenses. As for how all Bodhisattvas Mahasattvas leave far behind all evil habit energies; how they are not defiled by worldly desires; how they forever sever the lariat of the myriad demons of afflictions; how they transcend all destinies of existence; how they adorn themselves with the incense of wisdom; how in all worlds they are completely without defiled attachments; how they are endowed with and accomplish the precepts of non-attachment; how they purify the wisdom of non-attachment; how they course in the state of non-attachment; how in all places they are completely without attachment; and how their minds are level and impartial, without attachment and without reliance—how could I possibly know of their wondrous conducts, speak of their merit and virtue, display their entrance into pure precepts, reveal their karma of no faults in whatever they do, or describe their conduct of body, speech and mind that is apart from defilement?
“Good man, south of here in a big city called Pavilion is a ship captain named Vaira. 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 his feet and circumambulated him limitless times and gazed up at him in longing admiration. Then he bade farewell and took his leave.
