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 191-207
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 192:
Sometimes one light can produce two colors,
Each radiating three [beamsJ :
Higher, middle, and lower …
Sometimes one light can produce three colors,
Each radiating three beams :
Higher, middle, and lower.
Sometimes one light can produce four colors,
Each radiating three beams :
Higher, middle, and lower.
Sometimes one light can produce five colors,
Each radiating three [beams]:
Higher, middle, and lower;
This results from pure karma.
Sometimes one light can produce six colors,
Each radiating three [beamsJ :
Higher, middle, and lower;
This results from ingenuity …
Sometimes one light can produce seven colors,
each radiating three beams:
higher, middle, and lower;
this arises from wholesome activity.
Sometimes one light can produce eight colors,
each radiating three beams:
higher, middle, and lower;
this arises from superior wholesome dharmas.
Sometimes one light can produce nine colors,
each radiating three beams:
higher, middle, and lower;
this arises from accumulations.
Sometimes one light can produce ten colors,
each radiating three beams:
higher, middle, and lower;
this arises from giving.
Sometimes one light can produce twenty colors,
each radiating three beams:
higher, middle, and lower;
this arises from upholding the precepts.
Sometimes one light can produce thirty colors,
each radiating three beams:
higher, middle, and lower;
this arises from patience.
Sometimes one light can produce forty colors,
each radiating three beams:
higher, middle, and lower;
this arises from diligence.
Sometimes one light can produce fifty colors,
Each radiating three [beamsJ :
Higher, middle, and lower;
This results from dhyāna.
Page 193:
Sometimes one light can produce sixty colors,
Each radiating three [beamsJ :
Higher, middle, and lower;
This results from wisdom …
Sometimes one light can produce seventy colors,
each radiating three beams:
higher, middle, and lower;
this arises from loving-kindness.
Sometimes one light can produce eighty colors,
each radiating three beams:
higher, middle, and lower;
this arises from compassion.
Sometimes one light can produce ninety colors,
each radiating three beams:
higher, middle, and lower;
this arises from sympathetic joy.
Sometimes one light can produce one hundred colors,
each radiating three beams:
higher, middle, and lower;
this arises from equanimity.
Sometimes one light can produce a thousand colors,
Each radiating three [beamsJ :
Higher, middle, and lower;
This results from a thousand merits.
Sometimes one light can produce ten thousand colors,
Each radiating three [beamsJ :
Higher, middle, and lower;
This results from the spiritual provision of merits …
Sometimes one light can produce one koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from purity of faith.
Sometimes one light can produce two koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from rejoicing in others’ merit.
Sometimes one light can produce three koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from lightness and ease.
Sometimes one light can produce four koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from reverence for the Buddha.
Sometimes one light can produce five koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from reverence for the Dharma.
Sometimes one light can produce six koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from reverence for the Saṃgha.
Sometimes one light can produce seven koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from reverence for the precepts.
Sometimes one light can produce eight koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from reverence for meditative concentration.
Sometimes one light can produce nine koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from universal compassion.
Sometimes one light can produce ten koṭi colors,
each radiating three beams:
higher, middle, and lower;
this arises from freedom from heedlessness.
Lights of many kinds
Shine from my pores.
I will now tell you
The different names of these lights.
Page 194:
Another light, called Pure Earth,
I obtained by cleaning and sweeping the ground
For the Buddha and the Saṃgha. . . .
Another light, called Pure Water,
I obtained by making offerings with well water and spring water.
Another light, called Pure Fire,
I obtained by bearing fire and making offerings.
Another light, called Pure Wind,
I obtained by holding a fan and making offerings.
Another light, called Pure Truth,
I obtained by never uttering false words…
Another light, called Pure Land,
I obtained by constantly practicing giving.
Another light, called Pure Sound,
I obtained by praising the Buddhas.
Another light, called Pure Mindfulness,
I obtained by praising Samādhi.
Another light, called Pure Eloquence,
I obtained by praising the Universal Holding.
Another light, called Solar Harmony,
I obtained by reconciling disputes and bringing harmony among those in conflict.
Another light, called Revealing the Meaning of the Truth,
I obtained by comprehending emptiness . . . .
Another light, called Form and Appearance,
I obtained by making offerings with blue lotus flowers.
Another light, called Yellow Appearance,
I obtained by making offerings with campaka flowers.
Another light, called Red Appearance,
I obtained by making offerings with pearls.
Another light, called White Appearance,
I obtained by making offerings with golden flowers.
Another light, called Supreme Merit,
I obtained by adorning with various colors.
Another light, called the Power of the Nāga,
I obtained by making offerings with nāga banners.
Another light, called the Power of the Elephant,
I obtained by making offerings with elephant banners.
Another light, called Becoming the Lion King,
I obtained by making offerings with lion banners.
Another light, called Becoming the Bull King,
I obtained by making offerings with bull king banners.
Another light, called Purity of the Moon,
I obtained by sweeping and cleansing the Buddha stūpa.
Another light, called Subduing the Nāga,
I obtained by offering silken streamers.
Another light, called Subduing the Yakṣas,
I obtained by being able to observe with careful discernment.
Another light, called Understanding Women,
I obtained by remaining detached
From the female appearance.
Page 195:
Another light, called Delight in Spiritual Friends,
I obtained by praising the nature of enlightenment …
Another light, called Past Limit of the Eye,
I obtained by praising the past limit of the eye.
Another light, called The Ultimate Exhaustion of the Eye,
I obtained by praising nonexhaustion.
Page 196:
Another light, called Unvarying,
I obtained by praising nondifferentiation …
Another light, called Non-Entering,
I obtained by praising non-attachment.
Another light, called Non-Exiting,
I obtained by praising non-arising.
Another light, called Non-Arising,
I obtained by praising non-manifestation.
I have a light called Beyond Expression;
It can bring all sentient beings to maturity.
Page 196:
I have a light called
The Banner of Dhyāna;
One who holds its name performs no misdeeds …
I have a light called the Banner of Vast Learning;
one who upholds its name obtains praise.
I have a light called the Banner of Delight;
one who upholds its name is free from sorrow and affliction.
I have a light called
The Banner of Pure Discipline;
One who holds its name breaks no precepts.
Page 198:
I have light called Reaching all Limits
One who holds its name beholds the past …
I have a light called Without Equal;
one who upholds its name realizes the untainted.
I have a light called Realization of the Noble Ones;
one who upholds its name knows the highest.
I have a light called Stainless and Unstained;
one who upholds its name is free from all attachments.
I have a light called Free from Stain;
One who holds its name
Is not enveloped in darkness.
I have a light called No Amorous Captivation;
One who holds its name is apart from reliance …
I have a light called Supreme and Highest;
one who upholds its name overcomes the doctrines of others.
I have a light called Youthful Prime;
one who upholds its name accomplishes the six practices.
I have a light called The Most Honored One;
One who holds its name gains unimpeded wisdom.
Page 201:
A man of dignity and authority,
The king deeply and joyfully
Believed in the Three Jewels.
He offered to Buddha [Supreme]
All his superb, magnificent gardens …
Within these gardens, in the places for walking meditation,
there are moreover innumerable campaka trees, nyagrodha trees,
kiṃśuka trees, udumbara trees, palāśa trees,
as well as śirīṣa trees and aśoka trees, each numbering eighty koṭis.
All these trees flourish in both winter and summer;
their flowers, fruits, branches, and leaves are radiant and luxuriant in color,
and they emit a subtle and wondrous fragrance that perfumes the body of the Tathāgata.
The bodies of the bhikṣus are of the color of true gold.
Each sits beneath these forest trees, vigorous and diligent, and attains Dhāraṇī.
Out of pity for the king, his sons,
And the others in the assembly,
Buddha Supreme preached this ‘Sūtra of Absolute Lights .’
Upon hearing it taught,
The king was overwhelmed with joy.
He chanted countless verses
In praise of that Tathāgata,
And offered to him
Eighty million wonderful, jewelled canopies.
Each canopy was ornamented
With pearls around its net. . . .
Each of these maṇi jewels was valued at eighty koṭis of Jambūnada gold.
The tassels of each canopy were again made
Of eighty million pearls,
Lustrous and luminous,
Shedding lights day and night.
Each light reached a hundred leagues
And outshone the sun and moon...
Each canopy was moreover ornamented on all four sides
with eighty koṭis of lion-jeweled bands and eighty koṭis of golden-thread jeweled garlands.
Again, they were interwoven and magnificently adorned with various wondrous colors,
rare treasures, and nets of pearls.
With such canopies, the entire park was covered.
Above them were also sumanā flowers, atimukta, mucilinda, udumbara,
blue lotus, and other such innumerable varieties of floral canopies,
each completely matching and harmonizing with its jeweled netting.
Further, cloth canopies made of golden-thread kuṭīma garments
were spread above them as coverings.
There were also seats made of sandalwood and adorned with pure gold,
numbering likewise eighty koṭis.
Each of these seats was further decorated with eighty koṭis of fine silk cushions and coverings.
At that time, all sentient beings,
Even those in the Akaniṣṭha Heaven,
Came to the Tathāgata’s dwelling place
To hear this sūtra.
Page 201:
The devas, dragons, spirits, and asuras,
With sincere and pure minds,
Showered flowers of the coral tree, pearls,
And various jewels from the sky
As offerings to the Buddha. . . .
At that time, there were again eighty koṭis of devas of great power who,
upon hearing this sūtra, gave rise to joy in their minds, aroused the aspiration for Bodhi,
and vowed that in future lives they might obtain such radiance.
At that time, the Tathāgata, knowing their intentions and inclinations,
immediately bestowed upon them predictions that they would attain Buddhahood.
At that time, there were again eighty koṭis of Śakra together with the hosts of Brahmā,
who, upon hearing this teaching of manifested light, likewise gave rise to joy,
aroused the Bodhi mind, and all received predictions that they would become Buddhas in the future.
At that time, there were again eighty koṭis of nayutas of nāgas who,
upon hearing this sūtra, aroused the Bodhi mind and all received predictions.
At that time, there were again eighty koṭis of kings of garuḍas who,
upon hearing this sūtra, firmly upheld the five precepts and also received predictions.
At that time, there were again eighty koṭis of kings of gandharvas who,
upon hearing this sūtra, performed a thousand kinds of music,
producing subtle and wondrous sounds, making offerings to the Buddha, and thus received predictions.
There were also eighty nayutas of yakṣa kings and spirit kings who,
upon hearing this sūtra, gave rise to deep purity of faith in the Buddha’s wisdom,
and all received predictions of Bodhi.
Page 205:
As it is with [the eye],
So it is with the ear,
Nose, tongue, body, and mind;
Forms, sounds, scents, tastes,
Textures, and mental objects;
Earth, water, fire, air, substance, and nature:
Events, sentient beings, and suffering;
Aggregates and elements …
Sense bases, sounds, mentalities, reputations,
Desire, hatred, ignorance,
Conceit, craving, pretense, and arrogance;
Miserliness, jealousy, flattery,
Deceit, and resentment.
One who is bewildered and does not understand
The ultimate exhaustion of the eye,
Falls to the level of ordinary men,
And will not delight in this sūtra.
One who clearly understands, without confusion,
The ultimate exhaustion of the eye
Has risen above the actions of ordinary men,
And will delight in this sūtra. . . .
One who is bewildered and does not understand the cessation of the eye,
Falls to the level of ordinary men, and will not delight in this sūtra.
One who clearly understands the cessation of the eye without confusion,
Has risen above the actions of ordinary men, and will delight in this sūtra.
One who is bewildered and does not understand
The ultimate quiescence of the eye
Falls to the level of ordinary men,
And will not delight in this sūtra.
Page 206:
One who clearly understands
The nonself of the eye
And the nature of its ultimate exhaustion
Has risen above the actions of ordinary men,
And will delight in this sūtra. . . .
If someone is unable to understand that the eye has no self, then in the practice of patience confusion constantly arises;
such a person falls into the various behaviors of ordinary beings, and such a person does not delight in this sūtra.
If someone is able to understand that the eye has no self, then in the practice of patience he is constantly able to penetrate and comprehend;
such a person departs from the various behaviors of ordinary beings, and such a person delights in and takes joy in this sūtra.
If someone is unable to understand the ultimate exhaustion of the eye, then he cannot accomplish unclinged precepts;
because he cannot accomplish unclinged precepts, such a person does not delight in this sūtra.
If someone is able to understand the ultimate exhaustion of the eye, then he accomplishes unclinged precepts;
because he is able to accomplish unclinged precepts, such a person delights in and takes joy in this sūtra.
If someone is unable to understand the ultimate exhaustion of the eye, then he cannot accomplish undefiled precepts;
because he cannot accomplish undefiled precepts, such a person does not delight in this sūtra.
If someone is able to understand the ultimate exhaustion of the eye, then he accomplishes undefiled precepts;
because he is able to accomplish undefiled precepts, such a person delights in and takes joy in this sūtra.
If someone is unable to understand the ultimate exhaustion of the eye, then he cannot accomplish undefiled wisdom;
because he cannot accomplish undefiled wisdom, such a person does not delight in this sūtra.
If someone is able to understand the ultimate exhaustion of the eye, then he accomplishes undefiled wisdom;
because he is able to accomplish undefiled wisdom, such a person delights in and takes joy in this sūtra.
One who is bewildered and does not understand
The nature of the eye’s ultimate exhaustion
And the eye’s emptiness
Cannot acquire the wisdom of dhāraṇīs
And will not delight in this sūtra. . . .
One who clearly understands
The nature of the eye’s ultimate exhaustion
And the eye’s emptiness
Cannot acquire the wisdom of dhāraṇīs
And will not delight in this sūtra.
Page 206:
One who delights in this sutra
And clearly understands
The nature of the eye’s ultimate exhaustion
Will achieve all dhyānas
And easily realize peerless wisdom. . . .
If a person understands the nature of the eye’s ultimate exhaustion and is able to penetrate the characteristic of non-self,
then he will constantly hear such Dharma, and will give rise to deep faith and understanding, attaining freedom from doubt.
One who diligently ponders, day and night,
The nature of the eye’s ultimate exhaustion
Will achieve dhāraṇīs and eloquence,
And will always be able to teach this sūtra.
One who meditates on this sūtra.
And achieves the wisdom of manifesting lights
Will have the Tathāgatas revealed before him
And realize the emptiness of the eye. . . .
If one establishes hundreds of thousands of Buddha stūpas and makes offerings to all the World-Honored Ones,
yet if someone contemplates this sūtra, the merit obtained thereby surpasses the former.
If one makes offerings to the relics of the Tathāgata with hundreds of thousands of kinds of music,
yet if someone is able to hear this sūtra, the merit obtained thereby surpasses the former.
If one makes offerings
For countless millions of kalpas,
To all the sentient beings seen by Buddhas,
Serving them as Tathāgatas,
His merits cannot compare with those of one
Who accepts and practices this sūtra.
Page 207:
To master it, sometimes I offered
To the Great Teachers
Countless thousands of lamps,
With wicks as long as a league;
Sometimes I offered to Buddhas’ stūpas
Various kinds of flowers, . . .
Campaka, sumanā, aśoka
Garlands. banners, and canopies. . . .
In the past, throughout saṃsāra,
I fulfilled the wishes
Of those in need:
I gave them flowers, fruits, gardens, and groves;
I gave them bridges, wells, and drinking water;
I gave them snow-white elephants and unicorns;
I gave them precious steeds and beautiful maidens;
I gave them gold beds and jeweled curtains. . . .
I gave them necklaces and varied flower garlands;
I practiced these kinds of giving untiringly,
Hundreds of thousands of times,
For the sake of [hearing] this sūtra.
Dharma Torch 