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 134-148
The omitted scripts in the book is restored here in blue fonts. Note that the text with black colour here might be not under CC BY-NC-SA license.
Page 135:
The Buddha said, “If a Bodhisattva wishes to learn this doctrine, he should cultivate these samādhis: the Form-Image Samādhi, the Sound-Image Samādhi, the Scent-Image Samādhi, the Taste-Image Samādhi, the Touch-Image Samādhi, the Mind-Object Samādhi, the Woman-Image Samādhi, the Man-Image Samādhi, …
the Boy-Image Samādhi, the Girl-Image Samādhi,
the Deva-Image Samādhi, . . .
the Nāga-Image Samādhi, the Yakṣa-Image Samādhi, the Gandharva-Image Samādhi, the Asura-Image Samādhi, the Garuḍa-Image Samādhi, the Kiṃnara-Image Samādhi, the Mahoraga-Image Samādhi, the Hell-Image Samādhi,
the Animal-Image Samādhi, …
the Yama-Realm-Image Samādhi,
Page 138:
To know that man is quiescent by nature
Is called the Man-Image Samādhi . . . . “
“Furthermore, Mañjuśrī, what is called the Boy-Image Samādhi?” He then spoke in verse:
“Just as a tree without a root cannot obtain flowers,
and because flowers do not exist, fruits likewise do not grow;
in the absence of that woman, the boy also does not truly exist.
It is only in accordance with the discriminating mind of beings that such a name is provisionally established through words.
If one can understand that both the woman and the boy are not truly existent,
and observe in this way, this is called the Boy-Image Samādhi.”
“Furthermore, Mañjuśrī, what is called the Girl-Image Samādhi?” He then spoke in verse:
“Like a tāla tree that has been cut down and will never grow again,
where would a wise person seek its fruit?
If someone can understand that all dharmas are originally without arising,
then one should not give rise to discrimination and regard the girl as that which could arise.
It is also like roasted grain seeds, whose sprouts do not arise;
the woman is likewise. This is called the Girl-Image Samādhi.”
This [realization]
Is called the Deva-Image Samādhi….”
“Furthermore, Mañjuśrī, what is called the Nāga-Image Samādhi?” He then spoke in verse:
“Because they do not cultivate forbearance, they are born in these nāga bodies,
raising clouds and sending down great rains that fill Jambudvīpa.
These waters do not come from the past or the future, nor do they come from the intermediate;
yet they produce this rain and then return to the great ocean.
Nāgas such as these accumulate habits of many kinds and give rise to various karmic actions;
yet karma itself is also without arising.
None of it is real, though the deluded take it to exist.
To understand in this way is called the Nāga-Image Samādhi.”
“Furthermore, Mañjuśrī, what is called the Yakṣa-Image Samādhi?” He then spoke in verse:
“This great yakṣa form arises from one’s own mind;
within it there is no real existence, yet delusion gives rise to fear.
There is no mind that can truly be afraid, yet the sensation of fear arises.
Because all dharmas are not real, there are no marks and nothing to be obtained.
Within emptiness and quiescence, this yakṣa form appears.
Knowing it in this way as illusory, this is called the Yakṣa-Image Samādhi.”
“Furthermore, Mañjuśrī, what is called the Gandharva-Image Samādhi?” He then spoke in verse:
“In truth there is nowhere to which one goes; it is only a provisional designation established by names.
Clearly understanding going and non-going, this is called the Gandharva-Image Samādhi.”
“Furthermore, Mañjuśrī, what is called the Asura-Image Samādhi?” He then spoke in verse:
“The mark attested by the asura form—yet that mark has never arisen.
Because it has not arisen, it does not cease. This is called the Asura-Image Samādhi.”
“Furthermore, Mañjuśrī, what is called the Garuḍa-Image Samādhi?” He then spoke in verse:
“There is no body, yet it is taken as a body; the name is merely a provisional designation.
Names and characteristics have no real existence. This is called the Garuḍa-Image Samādhi.”
“Furthermore, Mañjuśrī, what is called the Kiṃnara-Image Samādhi?” He then spoke in verse:
“All dharmas are without fabrication, yet they appear as though fabricated. One speaks of them as kiṃnaras.
Clearly understanding this principle of non-arising, this is called the Kiṃnara-Image Samādhi.”
“Furthermore, Mañjuśrī, what is called the Mahoraga-Image Samādhi?” He then spoke in verse:
“This is established in accordance with worldly naming.
Within it there is no real, yet false discrimination arises.
Clearly understanding that this discrimination has, in its own nature, no real existence,
and that its characteristics are quiescent, this is called the Mahoraga-Image Samādhi.”
“Furthermore, Mañjuśrī, what is called the Hell-Image Samādhi?” He then spoke in verse:
“The hells are empty and without marks; their nature is utterly pure.
Within them there is no agent of action; they arise from one’s own discrimination.
When I sat at the seat of awakening, I clearly understood this mark of non-arising.
Because there are no marks and no arising, their nature is like empty space.
All these characteristics are entirely quiescent. This is called the Hell-Image Samādhi.”
Page 139:
To know that animals are intrinsically quiescent
Is the Animal-Image Samadhi.
“Furthermore, Mañjuśrī, what is called the Yama-Realm-Image Samādhi?” He then spoke in verse:
“Those who perform purely dark karma, as well as those who perform mixed karma,
revolve within the realm of Yama and undergo various sufferings.
In truth there is no Yama Realm, and there is no one who revolves within it.
The intrinsic nature has never arisen, and all sufferings are like a dream.
If one can observe in this way, this is the Yama-Realm-Image Samādhi.”
Page 145:
To reach such a realization
Is called the Samadhi of Unconditioned Dharmas. .. .
At that time, when the World-Honored One had spoken such inconceivable and subtle verses, ninety-two thousand Bodhisattva-Mahāsattvas attained the forbearance with respect to the non-arising of dharmas; thirty-six thousand bhikṣus attained liberation in their minds from all outflows; seventy-two trillions of nayutas of devas, together with six thousand bhikṣuṇīs, one thousand eighty hundred thousand upāsakas, and two thousand two hundred upāsikās, all aroused the aspiration for Anuttarā-Samyak-Saṃbodhi.
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