Translated by the Tripiṭaka Master Bodhiruci of the Great Tang Dynasty by Imperial Command
A Treasury of Mahāyāna Sūtras: Selections from the Mahāratnakūta Sūtra.
https://archive.org/details/Maharatnakuta
Page 315-326
The omitted scripts in the book is restored here in blue fonts.
Part Four: The Assembly of Bodhisattvas
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This is also due to the awesome power of that Buddha’s previous vigor and great vows. Śāriputra, this is also a superb adornment of Akṣobhya Buddha’s land. . . .
At that time Śāriputra said to the Buddha, “World-Honored One, if a virtuous man or a virtuous woman were to take the seven kinds of precious jewels filling a trichiliocosm and give them in generosity, and then make a vow to be born in that Buddha land, through such practice and such aspiration that virtuous man or virtuous woman would ultimately never regress to the state of a Śrāvaka or a Pratyekabuddha. They would pass from one Buddha land to another, successively serving and making offerings to the Buddhas and Tathāgatas. In the presence of the Buddhas they would hear the true Dharma. Although they have not yet attained Unsurpassed Bodhi, they would behold immeasurable hundreds of thousands, even billions of nayutas of hundreds of thousands of Buddhas, and in the presence of those Buddhas they would plant various wholesome roots. World-Honored One, if a virtuous man or a virtuous woman, through such skillful means, offers the seven treasures filling the trichiliocosm in generosity, then through such excellent giving that person will be born in that Buddha land.”
The Buddha said to Śāriputra, “So it is, so it is. Through such wholesome actions they are able to be born there; they are born there in a noble and excellent way. Bodhisattva-Mahāsattvas such as these fill that Buddha land. Śāriputra, it is like gold ore that has been carefully smelted and refined. When the sand and gravel are removed, only pure gold remains, and with it one fashions various beautiful ornaments for adorning the body. Śāriputra, the Bodhisattva-Mahāsattvas in that Buddha land abide in what is real in just this way. Those Bodhisattva-Mahāsattvas form a pure assembly, and you should now understand this.
“Furthermore, Śāriputra, all the Bodhisattvas in that Buddha land, whether they have already been born there, are now being born there, or will in the future be born there, all cultivate the single conduct, which is abiding in the conduct of the Tathāgata. Śāriputra, what is the conduct of the Tathāgata? It is that which transcends the states of the Śrāvaka and the Pratyekabuddha. The expression ‘cultivating the single conduct’ is merely a provisional designation. Therefore, Śāriputra, if a Bodhisattva-Mahāsattva delights in cultivating the single conduct, he should make the vow to be born in that pure Buddha land.
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When those Śravakas are listening to the Dharma, they keep their bodies and minds as still as if they had entered dhyāna, unlike the people in this world, who sway and stir, sometimes even in meditation. ” . . .
“World-Honored One, if a virtuous man or a virtuous woman were to offer the seven treasures filling a trichiliocosm in generosity, then by means of that wholesome root those Bodhisattvas would be able to be born excellently in the Land of Wonderful Joy. Why in that way they will also obtain non-retrogression? World-Honored One, it is like a king’s envoy who travels to distant foreign lands, holding the royal tally and seal as he passes through. The officials in charge of the border gates cannot obstruct him. Why is this so? Because of the power of the king’s seal, no one is able to hinder him. These Bodhisattva-Mahāsattvas are likewise. Whether from this world or from other worlds, after the end of their lives they are born in that Buddha land. Whether they have already been born there, are now being born there, or will be born there in the future, none of them will ever regress from Anuttarā-Samyak-Saṃbodhi. They pass from one Buddha land to another and never depart from the presence of the Buddhas, the World-Honored Ones. All of them will swiftly realize Unsurpassed Bodhi.”
At that time Śāriputra again said to the Buddha, “World-Honored One, the Bodhisattva-Mahāsattvas who are born in that Buddha land are no different from those in this world who have attained the fruit of Stream-entry. Why is this so? Because those who have attained the fruit of Stream-entry do not fall into the evil destinies, and the Bodhisattvas of that Buddha land, whether already born there, now being born there, or to be born there in the future, have likewise cut off all evil destinies and also the states of Śrāvaka and Pratyekabuddha. Even before they attain Unsurpassed Bodhi, they pass from one Buddha land to another and never depart from the Buddhas and the assemblies of Śrāvakas.”
The Buddha said to Śāriputra, “So it is, so it is. These Bodhisattva-Mahāsattvas, after being born in that Buddha land, do not fall into the states of Śrāvaka or Pratyekabuddha. Even before attaining Unsurpassed Bodhi, they pass from one Buddha land to another, constantly appearing before the Buddhas to make offerings, and they will eventually attain the fruit of Buddha-Bodhi. Śāriputra, it is like one who has attained the fruit of Stream-entry, who is certainly destined to realize the Bodhi of a Śrāvaka and will never fall into the evil destinies. These Bodhisattvas are the same. Whether from this world or from other worlds, after the end of their lives they are born in that Buddha land. They are all certain to attain Anuttarā-Samyak-Saṃbodhi. Passing from one Buddha land to another, in the presence of the Buddhas they never depart from Anuttarā-Samyak-Saṃbodhi.”
At that time Śāriputra again said to the Buddha, “World-Honored One, in this world those practitioners who abide in the stage of the path toward the fruit of Once-Returner and those who have attained the fruit of Once-Returner, and even those who abide in the path toward Arhatship and those who have attained the fruit of Arhatship, are equal to the Bodhisattva-Mahāsattvas who are born in that Buddha land; there is no difference.”
The Buddha said to Śāriputra, “You should not speak in that way. Why is this so? In this Buddha land, the Bodhisattva-Mahāsattvas who have received prediction from the Buddha are equal and without difference from the Bodhisattvas born in that Buddha land. Furthermore, Śāriputra, the Bodhisattvas in this world who sit at the seat of enlightenment are equal and without difference from the Bodhisattvas born in that Buddha land. Why is this so? Because those Bodhisattvas cultivate the conduct of the Tathāgata. They are not given any opportunity for interference by the Māra of the heavens, and with regard to the two states of Śrāvaka and Pratyekabuddha they have forever cut off the causes for their continuation. Passing from one Buddha land to another, they constantly make offerings to all Tathāgatas until they attain Unsurpassed Right Enlightenment.”
Part Five: The Virtues of Nirvāṇa
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They will say to one another, ‘Tathagata Akṣobhya has been the light of the world and the eye of sentient beings. Alas, why docs he enter parinirvāṇa so soon?’. . .
“Śāriputra, if Bodhisattva-Mahāsattvas from this world or from other worlds, after the end of their lives, are born in that Buddha land, then all those who are already born there at present will receive the prediction that they will attain Anuttarā-Samyak-Saṃbodhi. Such Bodhisattvas cannot be counted merely by hundreds; they must be reckoned in thousands and in hundreds of thousands. Śāriputra, those hundreds of thousands of Bodhisattva-Mahāsattvas should be known as having already entered the ranks of the Tathāgata, having entered the ranks of the Buddhas, having entered the ranks of omniscience. If there are Bodhisattva-Mahāsattvas who are to be born in that Buddha land, they too will enter the ranks of the Tathāgata. Śāriputra, apart from those Bodhisattva-Mahāsattvas who are irreversible, the remaining Bodhisattvas in this world, if they have not heard, proclaimed, or praised the Dharma Gate of the virtues of the Tathāgata Akṣobhya, are all under the influence of evil Māras.
“Furthermore, Śāriputra, after the Tathāgata Akṣobhya enters Parinirvāṇa, and even during the time when his true Dharma still abides in the world, the Bodhisattva-Mahāsattvas who are born in that Buddha land should also be counted among this group. Why is this so? It is because of the power of the original vows of the Tathāgata Akṣobhya. If these Bodhisattvas are later born there, they should recite one hundred and eight Dharma Gates. Only after reciting them can they uphold all those Dharma Gates. The essential nature of the one hundred and eight Dharma Gates established by the Tathāgata Akṣobhya is such that, after my own Parinirvāṇa, if Bodhisattva-Mahāsattvas are to be born in that Buddha land, they too should recite the one hundred and eight Dharma Gates and thereby be able to uphold all the Dharma Gates. Śāriputra, the Tathāgata Akṣobhya, the Worthy One, the Perfectly Awakened One, skillfully gathers and protects the Bodhisattva-Mahāsattvas. At that time, although the Buddha has already passed into Parinirvāṇa, the sound of his teaching and the majestic qualities of his adornments are equal to the time when the Buddha was present in the world, without any difference.”
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These stupas and lotus flowers will then serve as splendid adornments of that billion-world universe. . . .
“Furthermore, Śāriputra, the Bodhisattvas in the Akṣobhya’s Buddha-land of who are about to enter extinction never lose right mindfulness at the moment of their final life. At that time they are able to behold various auspicious signs such as these: some Bodhisattvas see the Buddha-land into which they are about to be born, where no Tathāgata is presently manifesting the attainment of Buddhahood in that place; some see that in that Buddha-land there is already a Buddha, and they immediately go there to attend and serve him. Some see a Bodhisattva entering the mother’s womb. Some see a Bodhisattva donning the great armor. Some see a Bodhisattva leaving the household life and going forth into renunciation. Some see a Bodhisattva seated upon the seat of enlightenment, subduing the armies of Māra. Some see a Bodhisattva attaining the wisdom of omniscience. Some see a Bodhisattva in a certain world accomplishing the Perfect Enlightenment and turning the Wheel of Dharma.
“Some Bodhisattvas abide in the open sky, and their bodies gradually dissolve, leaving not the slightest remainder, just as when damp grass is set on fire and the smoke rises upward, gradually dispersing until it is completely extinguished. Śāriputra, after these Bodhisattvas have entered extinction, all the devas and humans perform offerings for them in full.”
Part Six: The Causes and Conditions for Rebirth
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Similarly, Śāriputra, since my Buddha-land does not have the same merits [as Tathagata Akṣobhya’s], it is not as magnificently adorned. . . .
“Śāriputra, if in this Buddha land of mine there were such adornments of merit, then it would be just like the Buddha land of the Tathāgata Akṣobhya. Śāriputra, if a Bodhisattva-Mahāsattva makes the vow to gather and purify a Buddha land, he should, just as the Tathāgata Akṣobhya did when he formerly practiced the Bodhisattva path, plant many wholesome roots. After adorning and purifying a Buddha land, he should also gather merit in the same way.
“Furthermore, Śāriputra, now that I have attained Anuttarā-Samyak-Saṃbodhi, I have subdued immeasurable beings. Among them many have attained the fruits of the two vehicles, and there are also the beings subdued by my Śrāvaka disciples. If all of them were gathered together, compared with the great assembly of Śrāvakas of the Tathāgata Akṣobhya, they would not equal even a hundredth part, nor a thousandth part, nor a hundred-thousandth part, nor a fraction expressed by number, nor a fraction expressed by calculation, nor a fraction expressed by comparison, nor even an upaniṣad part. Why is this so? Because their number is immeasurable and boundless. If one speaks of liberation, however, there is no difference. Let us leave that aside for the moment.
“Śāriputra, when the Tathāgata Maitreya appears in the world in the future, his assembly of Śrāvakas and the remaining Śrāvaka disciples who will be subdued by him, if their number were compared with the Śrāvaka disciples of the Tathāgata Akṣobhya, the proportion by which they fall short would be as just described. You should understand it in that way. Śāriputra, each time the Tathāgata Akṣobhya teaches the Dharma, he skillfully subdues immeasurable sentient beings. Yet the number of beings gathered and guided by that World-Honored One cannot be known by anyone. Śāriputra, if my Śrāvaka disciples, the Śrāvaka assemblies of the Tathāgata Maitreya, and even the Śrāvaka disciples of all the Buddhas, the World-Honored Ones of the Bhadrakalpa, together with the Śrāvakas who will remain after those disciples have subdued others in the future, were all gathered together, they would not equal even a hundredth part of the Śrāvaka assembly of the Tathāgata Akṣobhya, up to not even an upaniṣad part. Why is this so? Because their number is extremely great, while liberation itself does not differ.
At that time Śāriputra said to the Buddha, “World-Honored One, according to my understanding of the meaning taught by the Buddha, one should know that that world is a world of Arhats, not a world of foolish people. Why is this so? Because in that Buddha land there are very many Arhats.”
The Buddha said to Śāriputra, “So it is, so it is. Just as you have said, that Buddha land contains many Arhats who have exhausted the outflows. Furthermore, Śāriputra, even the number of the stars and constellations in this trichiliocosm cannot equal the number of that Buddha’s Śrāvaka disciples. Each time that Buddha expounds the Dharma, immeasurable sentient beings attain Arhatship. Śāriputra, the stars and constellations of this trichiliocosm still have a number, yet at each Dharma assembly of that Buddha immeasurable beings attain Arhatship. Therefore the number of śrāvaka disciples at each assembly cannot be counted.
“Furthermore, Śāriputra, the devas and humans of that Buddha land have planted many wholesome roots. Humans and devas from other worlds, even with the divine eye, cannot see them. Śāriputra, if devas and humans from other worlds were to go to the dwellings of the virtuous men and virtuous women in that Buddha land, even exhausting their divine eye they would still not be able to see them all. If someone hears this Dharma Gate that proclaims and praises these merits, and after hearing it is able to uphold, recite, and master it, then those virtuous men and women have already seen and heard it in the past when the Tathāgata Akṣobhya practiced the Bodhisattva path. Therefore, when they hear this Dharma Gate they immediately obtain pure faith. Śāriputra, in all the Buddha lands of the eastern direction, whether those who follow the Bodhisattva Vehicle or those who follow the Śrāvaka Vehicle, there are very many who are able to recite and master this Dharma Gate. Because of the power of their vows, those Bodhisattvas and Śrāvakas will be born in the Buddha land of Akṣobhya, whether they have already been born there, are now being born there, or will be born there in the future. Only the irreversible Bodhisattvas are excluded, because those Bodhisattvas will attain Anuttarā-Samyak-Saṃbodhi in the various Buddha lands. The worlds of the southern direction, the western direction, the northern direction, the intermediate directions, and the worlds above and below are likewise.”
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“Sariputra, in this world, there are Bodhisattvas who, after hearing the Dharma-door of Tathagata Akṣobhya’s merits, can accept, uphold, read, recite,and comprehend it, and wish to be born in that Buddha-land. You should know that these people have attained nonregression. . . .
“Śāriputra, if other Bodhisattvas are able to uphold, recite, and master this Dharma Gate well, and expound and explain it for immeasurable, innumerable hundreds of thousands of beings, enabling those sentient beings likewise to plant many wholesome roots so that in the future they may draw near to Unsurpassed Bodhi. Śāriputra, if a Bodhisattva makes the vow to attain Unsurpassed Bodhi swiftly, he should uphold, recite, and master such a Dharma Gate, and expound and explain it for all beings. Why is this so? Because Bodhisattva-Mahāsattvas should teach this Dharma Gate of merit and this activity of great wisdom in such a manner, and in this way give rise to and accumulate wholesome roots. Because those persons give rise to and accumulate wholesome roots in this way, in their present lifetime they will attain the exhaustion of the outflows.
“Śāriputra, therefore those who follow the Śrāvaka Vehicle, if they hear this Dharma Gate, should also uphold it, recite it, and master it, and widely expound and explain it for beings. Why is this so? Because those virtuous men and virtuous women, through upholding such true Dharma, will in their present lifetime attain the fruit of the stage beyond training.”
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“Śariputra, good men and good women should make this vow: ‘I should not think of regressing from the pursuit of supreme enlightenment, for I have heard the name of the Dharma-door of Tathāgata Akṣobhya.” . . .
“Śāriputra, a Dharma Gate praised in such a way, if there are those who are able to expound it and those who are able to hear it beforehand, this is all due to the majestic spiritual power of the Tathāgata.”
At that time Śāriputra said to the Buddha, “World-Honored One, after the Tathāgata has entered Parinirvāṇa, by whose power will it be possible to hear it?”
“Śāriputra, after I have entered Parinirvāṇa, it will again be heard through the majestic spiritual power of the Tathāgata Akṣobhya. Or the Four Great Kings, Śakra Devānām Indra, and others will diligently protect it, enabling the Dharma teachers to proclaim this Dharma Gate. Moreover, when the former vows and karmic actions of those Bodhisattvas reach maturity, the Four Great Kings and others will, through their power, encourage and urge them onward, so that those Bodhisattvas will be able to hear it.”
Śariputra said to the Buddha, “World-I lonored One, this Dharma-door can bring vast merits. “
The Buddha told Śariputra, “So it is, so it is, as you have said. Śariputra, if a country is assailed by hailstorms, untimely thunder, or other terrible things, goodmen and good women should concentrate their minds on Tathāgata Akṣobhya and invoke his name; this will put an end to all the disasters. [Why?] Because in the past, that Tathāgata helped hundreds of thousands of dragons out of their sufferings. Because his compassionate original vows are genuine and sincere, and because he wishes to fulfill the dedication of his good roots without fail, all those who invoke his name will have their sorrow and distress relieved spontaneously, except those sentient beings whose previous [evil] karmas have ripened. “
Śāriputra said to the Buddha, “World-Honored One, Bodhisattvas who wish to realize supreme enlightenment in this life should act as Tathāgata Akṣobhya acted when he was fulfilling his vows. “
The Buddha told Sariputra, “So it is, so it is. . . . “
just as you have said. Śāriputra, there are very few Bodhisattva-Mahāsattvas who have already been able to cultivate the purification of a Buddha land in such a complete manner, and who in the future will cultivate the purification of a Buddha land in the same way as the Tathāgata Akṣobhya. Śāriputra, those Bodhisattvas will all attain Anuttarā-Samyak-Saṃbodhi, and in regard to Buddha-nature, omniscience, and the gathering and adornment of a Buddha land, they are entirely equal. Although between Bodhisattvas and Śrāvakas there are distinctions of higher and lower, in liberation there is no difference.”
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In the air, the incense and flowers fused and formed a canopy. Furthermore, the gods scattered the celestial flowers and incense toward Akṣobhya Buddha as offerings from afar. . . .
At that time Śakra, Lord of the devas, produced this thought: “We of the fourfold assembly and the devas of the desire realm all wish to behold the Tathāgata Akṣobhya, the Worthy One, the Perfectly Awakened One.”
Then the World-Honored One, knowing the thought in the mind of Śakra, sat cross-legged and remained in the open sky. By the Buddha’s supernormal power the great assembly also abided in the sky, and from afar they beheld the Tathāgata Akṣobhya in the Land of Wonderful Joy together with the assembly of śrāvakas. After the assembly had seen them, they placed their right knees upon the ground and paid homage to the Tathāgata Akṣobhya, the Worthy One, the Perfectly Awakened One. At that time the people of this world gave rise to this thought: “Are not the devas of the Heaven of the Thirty-three assembling here in order to behold that Buddha and to offer homage and offerings?”
At that time Śakra thought to himself: “The devas in that world appear in the form of humans. The clothing, utensils, and wealth of those people that I see are in no way inferior to those of the devas.”
Then, after the World-Honored One withdrew his supernormal powers, he said to Śakra, “Those people all enjoy the happiness of devas, and you should delight in it. Those beings who behold that Tathāgata and who delight in the enjoyment of such heavenly resources, after their lives end in other worlds, will all be born in Akṣobhya’s Buddha-land.”
At that time Śāriputra said to Śakra, “You have been able to see Śākyamuni Buddha and also the Tathāgata Akṣobhya. Because of this cause and condition you have obtained great benefit in this present life, to say nothing of the Dharma benefit that surpasses the ordinary.”
Then Śakra thought to himself: “Those beings who merely hear this Dharma Gate already obtain such benefit. How much more so those who are able to be born in Akṣobhya’s Buddha-land.”
At that time the Buddha said to Śakra, “Those who follow the Bodhisattva Vehicle and who will be born in that Buddha land will also obtain great benefit. Why is this so? Because these Bodhisattvas will all abide in the state of non-retrogression. If other Bodhisattvas in the present life make the vow to be born in that Buddha land, you should know that they also abide in non-retrogression.”
When the Buddha had expoundcd this Dharma-door, five hundred monks acquired mental liberation concerning the undefiled Dharma; five thousand Bodhisattvas, six thousand nuns, eight thousand laymen, ten thousand laywomen, and numerous gods of the Realm of Desire all wished to be born in that Buddha-land.Thereupon, the Tathāgata predicted that they would all be born in that Buddha-land. . . .
At that time the trichiliocosm manifested six kinds of trembling, namely: trembling, universal trembling, and equal universal trembling; shaking, universal shaking, and equal universal shaking; quaking, universal quaking, and equal universal quaking. This occurred because of the power of this Dharma Gate.
When the Buddha finished expounding this sūtra, Śāriputra, the gods, humans, asuras, gandharvas, garuḍas, kinnaras, and mahoragas were all jubilant over the Buddha’s Teaching. They accepted it with faith and began to practice it with veneration .
Dharma Torch 