大寶積經

THE DHARMA ASSEMBLY OF AKSHOBHYA TATHAGATA

SIXTH

CHAPTER ONE

THE ADORNMENT OF THE PROPHECY

Thus have I heard. At one time, the Buddha was dwelling in the city of Rajagriha, on Mount Gridhrakuta, together with an assembly of one thousand and twenty great bhikshus. All these great bhikshus were arhats well known to the people.

They had exhausted the afflictions; their minds and wisdom were liberated, sovereign and unobstructed, like great nagas. They had accomplished what was to be done, cast off the heavy burden of birth and death, attained their own benefit, ended all karmic bonds, penetrated perfect awakening, and reached the other shore. Only the Venerable Ananda remained at the stage of one still in training.

At that time, the Venerable Shariputra rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms toward the Buddha, and said: “World-Honored One! In former times, how did the great bodhisattvas first arouse the aspiration for unsurpassed bodhi? How did they cultivate all pure practices and don the armor of diligent effort, adorned with merit? By donning this armor, those great bodhisattvas attained irreversibility from unsurpassed bodhi.

“World-Honored One, concerning these practices, vows, and the arousing of the aspiration, may the Great Compassionate One reveal and expound them.

“World-Honored One, for the benefit and happiness of devas and humans, those great bodhisattvas diligently cultivated all pure practices and donned the armor of diligent effort. Thereby they benefited and brought happiness to all sentient beings, and they would become a great light of the Buddha-Dharma for bodhisattvas of the present and future, for they praised the merit of realizing roots of virtue.

“After hearing this Dharma, bodhisattvas will diligently study and practice true suchness, the nature of Dharma, and will attain unsurpassed bodhi.”

The Buddha said: “Excellent! Excellent, Shariputra! You are able to question the Tathagata concerning the radiant pure practices, vast armor, and profound merit of the great bodhisattvas of the future.

“Listen well, listen well, and reflect upon it in accordance with principle. I shall explain it for you.”

Shariputra said: “World-Honored One, we wish to hear it.”

The Buddha said: “Shariputra! To the east of here, beyond one thousand worlds, there is a land called Wondrous Joy. In ancient times, a Buddha named Vast-Eyed Tathagata, Worthy One, Perfectly Awakened One, appeared in that land of Wondrous Joy and taught the wondrous Dharma to the great bodhisattvas, beginning with the Dharma of the six paramitas.

“At that time, a bhikshu rose from his seat, bared his right shoulder, placed his right knee upon the ground, joined his palms toward Vast-Eyed Tathagata, and said:

“‘World-Honored One! As the Buddha has taught the bodhisattva Dharma, I vow with utmost resolve to cultivate and practice it.’

“Vast-Eyed Tathagata said:

“‘Bhikshu! You should now understand that the bodhisattva’s teaching is exceedingly difficult to cultivate.

“‘Why is this?

“‘Because a bodhisattva harbors no anger or intent to harm sentient beings.’

“That bhikshu said:

“‘World-Honored One! From this day forth, I arouse the aspiration for unsurpassed bodhi. With a mind free from deceit and with truthful words that shall never change, I seek the wisdom that knows all modes. From now until I attain unsurpassed bodhi, if I should harbor anger or intent to harm any sentient being, then I would be betraying all the Buddhas and Tathagatas who are presently teaching the Dharma throughout immeasurable, innumerable, and boundless worlds.

“‘World-Honored One! I now dedicate this aspiration for the wisdom that knows all modes in this manner. If, along the way, I should instead arouse the aspiration for the shravaka or pratyekabuddha vehicle, then I would be deceiving all the Buddhas.

“‘World-Honored One! I now dedicate this aspiration for the wisdom that knows all modes in this manner. Until I attain unsurpassed bodhi, if toward any sentient being I should give rise to lust, anger, harmfulness, or delusion, or should associate with torpor, arrogance, or remorse, then I would be deceiving all the Tathagatas.

“‘World-Honored One! I now dedicate this aspiration for the wisdom that knows all modes in this manner. Until I attain unsurpassed bodhi, if I should give rise to doubt, thoughts of killing, thoughts of stealing, wrong views, sexual misconduct, false speech, divisive speech, harsh speech, or harmful conduct, then I would be deceiving all the Buddhas.’

“At that time, another bhikshu thought: ‘From the moment this bodhisattva first aroused the aspiration and donned the armor of diligent effort, he has remained unmoved by anger, harmfulness, and the like toward any sentient being.’

“Because of this thought, in the land of Wondrous Joy that bodhisattva was given the name Akshobhya, the Immovable One.

“When Vast-Eyed Tathagata saw that the bodhisattva had received the name Akshobhya, he rejoiced in it and praised it as excellent.

“When the Four Heavenly Kings, Shakra, and Brahma heard this name, they too all rejoiced.

“Shariputra! At that time, before Vast-Eyed Tathagata, Bodhisattva Akshobhya said:

“‘World-Honored One! I now arouse the aspiration for the wisdom that knows all modes and dedicate it to unsurpassed bodhi in this manner. Until I realize unsurpassed bodhi, if my conduct should contradict these words, then I would be deceiving the Buddhas and Tathagatas who are presently teaching the Dharma throughout immeasurable and innumerable worlds.

“‘World-Honored One! I now arouse this great aspiration and dedicate it to unsurpassed bodhi in this manner. Until I attain unsurpassed bodhi, if any word I utter should fail to accord with mindfulness of the Buddha and the wisdom that knows all modes, then I would be deceiving all the Buddhas.

“‘World-Honored One! I now arouse and dedicate this aspiration in this manner. Until I realize unsurpassed bodhi, if in life after life I should remain a householder and not go forth into homelessness, then I would be deceiving all the Buddhas.

“‘World-Honored One! I now arouse and dedicate this great aspiration in this manner. Until I realize unsurpassed bodhi, after going forth in life after life, if I should not live on alms, eat only one meal while seated, eat in moderation, keep only the three robes, wear robes made from discarded rags, sit wherever a place is available, practice constant sitting, dwell in an aranya, dwell beneath trees, sit in open places, and dwell in charnel grounds, then I would be deceiving all the Buddhas.

“‘World-Honored One! I now arouse this aspiration for great bodhi and dedicate it in this manner. Until I attain the wisdom that knows all modes, if I should fail to perfect eloquence and unobstructedly expound the wondrous Dharma, then I would be deceiving all the Buddhas.

“‘World-Honored One! I now arouse this aspiration in this manner. Until I attain unsurpassed bodhi, if I should fail to abide in the three deportments—standing, sitting, or walking in meditation—then I would be deceiving immeasurable Buddhas.

“‘World-Honored One! I now arouse the unsurpassed aspiration, and until I attain the wisdom that knows all modes, if I should commit a fundamental offense against sentient beings, utter false or other frivolous and overbearing words, or give rise to the intention of subduing the doctrines of others, then I would be deceiving innumerable Buddhas.

“‘World-Honored One! I now establish this aspiration for the wisdom that knows all modes and dedicate it to unsurpassed bodhi. If at any time I teach the Dharma to women and fail to give rise to the perception of impermanence, suffering, emptiness, and non-self, but instead conceive the characteristics of a woman and smile with my teeth showing, then I would be deceiving all the Buddhas.

“‘World-Honored One! I now arouse the aspiration for the wisdom that knows all modes and dedicate it to unsurpassed bodhi. If, while teaching the Dharma, I should glance about, point, or behave frivolously, or if, upon seeing other bodhisattvas, I should fail to regard them as great teachers, then I would be deceiving innumerable Buddhas.

“‘World-Honored One! I now arouse the aspiration for the wisdom that knows all modes and dedicate it to unsurpassed bodhi. Apart from the shramana disciples of the Buddhas, if I should sit and listen to the teachings of, or pay homage to, non-Buddhist shramanas or brahmins, then I would be deceiving all the Buddhas.’

“World-Honored One! I now bring forth this great resolve, and until I attain unsurpassed bodhi, whenever I practice the giving of wealth or the giving of Dharma, if my mind still discriminates between this person and that person, or if I treat lightly those who are worthy of offerings, then I shall have deceived all Buddhas.

“World-Honored One! I now bring forth the resolve to attain knowledge of all modes, and until I attain unsurpassed bodhi, if I see offenders about to be punished and do not relinquish my own life to rescue them, then I shall have deceived all Buddhas.”

“Shariputra! While the bodhisattva Akshobhya cultivated such great practices, until he attained unsurpassed bodhi, there was not a single sentient being about to be punished whom he failed to rescue.

“Shariputra! At that time, a bhikshu thought: ‘The Tathagata should bear witness to these great practices.

“‘The devas, humans, asuras, and others should also witness them.’

“Shariputra! At that time, the Tathagata Vast-Eyed knew the thought in that bhikshu’s mind and declared: ‘So it is. The Tathagata, Worthy One, Perfectly Enlightened One, bears witness to these great practices, and the devas, humans, asuras, and others throughout the worlds also bear witness. Any great bodhisattva who dons the great armor of diligence in this way and advances toward unsurpassed bodhi will attain Buddhahood.’

“Shariputra! At that time, the bodhisattva Akshobhya addressed the Tathagata Vast-Eyed, saying:

“‘World-Honored One! I now bring forth this resolve to attain knowledge of all modes. Until I attain unsurpassed bodhi, if in the meantime any bhikshu, bhikshuni, upasaka, or upasika commits an offense and I go about speaking of that person’s transgression, then I shall have turned away from all Buddhas, the Tathagatas.

“‘World-Honored One! Through cultivating this practice, I vow to attain unsurpassed bodhi and cause my land to be vast and pure, with all its shravakas entirely free from faults.

“‘World-Honored One! I now bring forth the resolve to attain knowledge of all modes. Until I attain unsurpassed bodhi, if I give rise to a lustful thought and emit impurity, even in a dream, then I shall have turned away from all Buddhas, the Tathagatas.

“‘World-Honored One! Through cultivating this great practice and attaining unsurpassed perfect enlightenment, I shall cause the renunciant bodhisattvas in my land, even in their dreams, neither to entertain lustful thoughts nor emit impurity.

“‘World-Honored One! I now bring forth the resolve to attain knowledge of all modes until I attain unsurpassed bodhi. If the women in my land still have the faults of women found in other lands, I shall not occupy the seat of perfect enlightenment. If I should occupy the seat of perfect enlightenment, then I shall have deceived all Buddhas.’

“Shariputra! If a bodhisattva, through the power of such great vows, achieves fulfillment, then, in accordance with his thoughts, he can bring forth such dharmas and expound the Dharma to all sentient beings.

“Shariputra! At that time, the bhikshu said to the bodhisattva Akshobhya: ‘Great Being! If this is your sincere, irreversible, truthful declaration, free from falsehood, then please move the earth with one of your toes.’

“Relying upon the Buddha’s awe-inspiring spiritual power and the strength of the roots of goodness from his original vows, the bodhisattva Akshobhya caused the earth of Abhirati to quake in six ways: quaking, great quaking, and universal quaking; moving, great moving, and universal moving.

“Shariputra! Just as he had vowed in the past, the bodhisattva Akshobhya has now fulfilled all these practices.

“Therefore, any bodhisattva who wishes to attain unsurpassed bodhi should train after the example of the bodhisattva Akshobhya. Any bodhisattva who skillfully cultivates these practices and vows will attain a land like Abhirati and will swiftly attain unsurpassed bodhi.”

Shariputra asked: “World-Honored One! When the bodhisattva Akshobhya first brought forth the resolve, how many devaputras attended the assembly?”

The Buddha declared: “Shariputra! At that time, all the Four Great Heavenly Kings throughout the great trichiliocosm, together with Shakra, Mara, Brahma, and the others, joyfully joined their palms and proclaimed: ‘The meritorious great vows that we have heard today are things we have never heard before. When the bodhisattva Akshobhya attains Buddhahood, those with inferior roots of goodness will not be able to be born as sentient beings in his land.’”

Shariputra said: “World-Honored One! As the Buddha has taught, the armor of merit donned by the bodhisattva Akshobhya is unprecedented among other bodhisattvas.”

The Buddha declared: “Shariputra! So it is. Among other bodhisattvas who don the great armor and bring forth the resolve for unsurpassed bodhi, none are like the great bodhisattva Akshobhya.

“Shariputra! None of the bodhisattvas in this Bhadrakalpa possess all the merit accomplished by the bodhisattva Akshobhya.

“Shariputra! At that time, the Tathagata Vast-Eyed bestowed upon the bodhisattva Akshobhya the prediction of unsurpassed bodhi, saying:

“‘Good man! In a future age, you shall become a Buddha named Tathagata Akshobhya, Worthy One, Perfectly and Completely Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons to Be Tamed, Teacher of Devas and Humans, Buddha, World-Honored One.’

“The Tathagata Vast-Eyed bestowed upon the bodhisattva Akshobhya the prediction of unsurpassed bodhi, just as the Buddha Dipankara bestowed a prediction upon me.

“Shariputra! When the bodhisattva Akshobhya received this prediction, a great radiance illuminated the worlds everywhere, and the great earth quaked in six ways, just as this great trichiliocosm quaked in six ways when I formerly attained knowledge of all modes.

“Furthermore, Shariputra! At that time, all trees, groves, and forests bent their crowns toward the bodhisattva Akshobhya, just as all grasses and trees bent toward me when I formerly attained bodhi.

“Furthermore, Shariputra! When the bodhisattva Akshobhya received this prediction, all the devas, nagas, yakshas, asuras, garudas, kimnaras, and mahoragas in the land of Abhirati joined their palms and bowed at the feet of the bodhisattva Akshobhya, just as all the devas, nagas, and members of the eight classes joined their palms and bowed at my feet when I attained unsurpassed bodhi in this realm.

“Furthermore, Shariputra! When the bodhisattva Akshobhya received this prediction, all pregnant women in the land of Abhirati were safe and well, the blind gained sight, and the deaf gained hearing, no differently from the day when I attained Buddhahood.

“Furthermore, Shariputra! When the bodhisattva Akshobhya made his vows and advanced toward unsurpassed bodhi, and when the Tathagata Vast-Eyed bestowed the prediction upon him, during both of those occasions no sentient being suffered an untimely death, just as when I attained knowledge of all modes.

“Furthermore, Shariputra! When the bodhisattva Akshobhya received this prediction, a delightful fragrance permeated the worlds, just as a pleasing fragrance pervaded everywhere when I formerly attained great bodhi.”

Shariputra said: “World-Honored One! That great bodhisattva Akshobhya accomplished such vast merit.”

The Buddha declared: “Shariputra! Having received the prediction from the Tathagata Vast-Eyed, the bodhisattva Akshobhya possessed not only this merit but also attained boundless perfections.

“Furthermore, Shariputra! When the bodhisattva Akshobhya received this prediction, the devas, humans, asuras, and others throughout the world all became joyful, gentle, and virtuous, just as the devas, humans, and others all rejoiced when I attained bodhi.

“Furthermore, Shariputra! When the bodhisattva Akshobhya received this prediction, a great yaksha holding a vajra in his hand attended upon the bodhisattva, just as one attended upon me, without any difference.

“Furthermore, Shariputra! When the bodhisattva Akshobhya received this prediction, the devas and humans scattered beautiful flowers, scented water, and powdered incense over the bodhisattva, just as they did when I attained bodhi.”

“Furthermore, Śāriputra, when Bodhisattva Akṣobhya received his prediction, two billion devas and human beings all generated the aspiration for unsurpassed bodhi and received from Tathagata Vast Eyes predictions of their future Buddhahood.

“Furthermore, Śāriputra, when Bodhisattva Akṣobhya received his prediction, blue lotuses, yellow lotuses, red lotuses, and white lotuses blossomed throughout the great earth, just as flowers spread everywhere over my bodhi seat.

“Furthermore, Śāriputra, when Bodhisattva Akṣobhya received his prediction, immeasurable devas in the sky scattered celestial garments over the Bodhisattva’s body and proclaimed in unison, ‘May this Bodhisattva swiftly attain unsurpassed bodhi!’ It was just as when I attained the knowledge of all modes and devas scattered garments as offerings.

“Furthermore, Śāriputra, at that time the devas, human beings, asuras, and others in the world who saw Bodhisattva Akṣobhya receive his prediction of unsurpassed bodhi all rejoiced exceedingly, even more than worldly parents rejoice at the birth of a son. It was just as when I attained the knowledge of all modes and the devas, human beings, and others all rejoiced exceedingly.

“Furthermore, Śāriputra, throughout that land of Abhirati, all devas and human beings, through the spiritual power of Tathagata Vast Eyes, heard that Bodhisattva Akṣobhya had received his prediction. They offered many kinds of fine clothing and delicious food, just as people make offerings to bhikṣus when the month of Kati has ended.

“Furthermore, Śāriputra, when Bodhisattva Akṣobhya received his prediction, beings in the desire realm brought delicious foods and played celestial music as offerings.

“Śāriputra, after Bodhisattva Akṣobhya received his prediction, he accomplished such manifold merits.”

Venerable Śāriputra said, “Blessed One, the Tathagata, the Worthy One, the Perfectly Enlightened One, is exceedingly rare! He has skillfully taught that the realm of the Buddhas is inconceivable. Likewise, the realm of meditative concentration and the realm of the nāgas are inconceivable, and the causes and fruits of karma are inconceivable!

“Blessed One, when that Bodhisattva Akṣobhya first generated the aspiration, he gathered such supreme merit and received a prediction from Tathagata Vast Eyes; moreover, he accomplished those great, inconceivable merits.”

The Buddha said, “So it is. It is just as you have said, Śāriputra!”

At that time Ānanda said to Venerable Śāriputra, “Venerable Sir, that Bodhisattva who had first generated the aspiration donned the armor of diligence. The Blessed One has given only a brief account of a small portion of his merits, yet even that account has not been exhausted.”

Śāriputra said, “So it is. The Tathagata has given only a brief account. Why is this? That Bodhisattva, abiding in his initial generation of the aspiration and donning the armor of diligence, accomplished immeasurable, inconceivable merits.”

Venerable Śāriputra again addressed the Buddha, saying, “Blessed One, you have now briefly praised the supreme merits of Bodhisattva Akṣobhya in donning the armor of diligence. I pray that the Blessed One, in order to embrace the bodhisattvas of the present and the future, will expound them fully.”

The Buddha said, “Śāriputra, when Bodhisattva Akṣobhya first generated the aspiration and donned the armor of diligence, he possessed such inconceivable merit. I shall now explain a small portion of it for you. Listen closely, listen closely, and reflect well upon it.”

Venerable Śāriputra said, “Blessed One, we wish to hear it.”

The Buddha said, “Śāriputra, Bodhisattva Akṣobhya made this vow: ‘Even if space itself should undergo change, my great vow shall never regress.’ Because of this resolute aspiration, Bodhisattva Akṣobhya swiftly accomplished all such merits.

“Śāriputra, among the bodhisattvas of this fortunate kalpa, I see none who has donned the armor of diligence as did Bodhisattva Akṣobhya.

“Śāriputra, when the practices cultivated by Bodhisattva Ratnaketu are compared with those of Bodhisattva Akṣobhya, they do not equal even a small fraction of them, not even one kalā.

“Śāriputra, in donning the armor of diligence, Bodhisattva Akṣobhya was unequaled by immeasurable other bodhisattvas.

“Śāriputra, through that steadfast vow, Bodhisattva Akṣobhya attained unsurpassed bodhi and now abides in the world of Abhirati, where he is known as Tathagata Akṣobhya, the Worthy One, the Perfectly Enlightened One.

“Furthermore, Śāriputra, in former times, while Tathagata Akṣobhya was cultivating the bodhisattva practices, whenever anyone came to ask for his head, eyes, marrow, brain, hands, or feet, he joyfully gave them away and never went against anyone’s wishes.

“Śāriputra, from the time Tathagata Akṣobhya first generated the aspiration until he attained unsurpassed bodhi, because of such great vows he never suffered from illnesses such as disorders of wind or phlegm, headaches, and the like.

“Śāriputra, in former times, while Tathagata Akṣobhya was practicing the bodhisattva path, he attained such unprecedented qualities.

“Śāriputra, because in former lives, wherever he was born, he made offerings to and served the Buddhas and always practiced the pure conduct in their presence, in every life he was again named Akṣobhya. In whatever land he was born, he always lived in an age when a Buddha was present and constantly beheld the Buddha.

“Śāriputra, suppose a consecrated great king of the kṣatriya caste, possessing supreme sovereignty within his realm, were to pass from one palace to another without his feet ever touching the ground, all the while enjoying the pleasures of the five desires.

“Likewise, while Bodhisattva Akṣobhya was cultivating the bodhisattva path, in life after life he constantly practiced the pure conduct and made offerings to the Buddhas. The Dharma he taught for the instruction of others was always in accord with the pāramitās and was seldom in accord with the stage of the śrāvakas. He was able to cause bodhisattvas to enter directly into and abide in unsurpassed bodhi. Because he generated the aspiration and thus abided in unsurpassed bodhi, he obtained such vast merit and benefit.

“Bodhisattva Akṣobhya also dedicated the roots of goodness arising from the gift of Dharma to unsurpassed bodhi and made this vow: ‘When I attain Buddhahood, all the bodhisattvas in my land, through the Buddha’s majestic power, shall hear me teach the Dharma, accept and retain it, read and recite it, and skillfully serve the Buddha-Tathagatas. They shall travel from one Buddha-land to another and, until they attain unsurpassed bodhi, shall never be separated from the Buddhas, the Blessed Ones, just as I was never separated from them. The only exceptions shall be those who go to the Tuṣita Heaven and dwell there as bodhisattvas destined to succeed to Buddhahood.’

“Why is this?

“Because such is the natural course of a bodhisattva.

“When such a bodhisattva descends in spirit from the Tuṣita Heaven into his mother’s womb and is born from her right side, the great earth quakes.

“Śāriputra, a bodhisattva in his final existence possesses such auspicious signs.

“Śāriputra, just as a bhikṣu endowed with the supernormal power of unimpeded movement can enter a palace as though moving through empty space, with neither standing nor sitting obstructed, so too, although a bodhisattva in his final existence dwells within his mother’s womb, he is as though abiding in empty space. None of the impurities or defilements within the womb can taint him, nor can any foul odor cling to him.

“Śāriputra, in former times, while Tathagata Akṣobhya was practicing the bodhisattva path, he made this vow: ‘When I attain Buddhahood, those in my land who practice the Bodhisattva Vehicle and those who practice the Śrāvaka Vehicle shall all put an end to the works of Māra. The hosts of Māra shall find no opportunity to take advantage of them, just as I, while practicing the bodhisattva path, put an end to all the works of Māra. Until those bodhisattvas have accomplished their great merits, they shall always diligently embrace and cultivate the practices of bodhi.’

“Śāriputra, in former times, while Tathagata Akṣobhya was practicing the bodhisattva path, whether expounding the Dharma or listening to the Dharma, he experienced no weariness of body or mind.

“Why is this? It was because, when he first generated the aspiration and practiced the bodhisattva path, he obtained the majestic power arising from that generation of the aspiration.

“Śāriputra, while Tathagata Akṣobhya was practicing the bodhisattva path, he made this vow: ‘When I attain Buddhahood, all the bodhisattvas in my land shall attain the perfect Dharma-body, no different from mine.’”

CHAPTER TWO

THE ADORNMENT OF THE BUDDHA-LAND

At that time, the Venerable Shariputra addressed the Buddha: “World-Honored One! The World-Honored One has already spoken of the vast merit cultivated by Akshobhya Tathagata while practicing the bodhisattva path. I pray that the World-Honored One will now expound in detail the present, supreme adornments and merits of Akshobhya Tathagata’s land, so that sentient beings practicing the bodhisattva vehicle, upon hearing of these merits, may give rise to reverence and aspiration, wishing to see Akshobhya Tathagata in order to pay homage and make offerings to him; and so that sentient beings of the shravaka vehicle who have attained the stage beyond training, upon hearing of that land’s meritorious adornments, may likewise aspire to behold, venerate, make offerings to, and serve him.”

The Buddha said: “Excellent, excellent, Shariputra! You are now able to inquire into this matter. Listen attentively, listen attentively, and reflect well upon it. I shall explain it for you.”

Shariputra said: “World-Honored One! We wish to hear it.”

The Buddha said: “Shariputra! When Akshobhya Tathagata attained the wisdom of all modes, he emitted a great radiance that illuminated the entire world, and the great earth quaked in six ways.

“In that world, when sentient beings learned that Akshobhya Tathagata had attained unsurpassed enlightenment, for seven days and nights they entertained no thought of food or drink, experienced neither hunger nor thirst, and had no thought of weariness, rest, or sleep. They knew only peace, joy, gladness, and delight in the good. At that time, the sentient beings and devas of the desire realm in that land of Abhirati were free from sexual desire.

“Why was this? Through the power of Akshobhya Tathagata’s original vows, the sentient beings of that land were enabled to receive these merits in their present lives.

“Shariputra! When Akshobhya Tathagata attained the wisdom of all modes, all the sentient beings in the land of Abhirati sincerely joined their palms and turned toward Akshobhya Tathagata. Because they yearned for the Buddha, they were able in their present lives to receive such immeasurable merit.

“Furthermore, Shariputra! The meritorious adornments of Akshobhya Tathagata’s land cannot be equaled by immeasurable other worlds.

“Shariputra! This is because, while practicing the bodhisattva path, Akshobhya Tathagata made vast vows that his land would be supremely adorned, just as I have now fulfilled my own original vows.

“Shariputra! When Akshobhya Tathagata attained unsurpassed, perfect enlightenment, within a kshana or a brief instant, all the inhabitants of the land of Abhirati, whether or not they possessed the divine eye, were able to see Akshobhya Tathagata.

“Shariputra! This too was an original vow of that Tathagata, enabling all sentient beings to obtain this merit.

“Furthermore, Shariputra! When Akshobhya Tathagata sat at the place of enlightenment and attained unsurpassed bodhi, Mara Papiyan did not give rise to any thought of obstruction. Moreover, countless devas brought celestial flowers, incense, and music as offerings to the Tathagata, and each scattered fine sandalwood powder over the Buddha’s body. Those flowers and incense gathered in the sky to form a jeweled canopy. All this was accomplished through the original vows of Akshobhya Tathagata.

“Furthermore, Shariputra! When Akshobhya Tathagata attained unsurpassed bodhi, a great radiance illuminated the entire world, eclipsing the light of the sun, the moon, and the devas. This too occurred because that Tathagata’s original vows had been fulfilled, and so these auspicious signs appeared.”

The Venerable Shariputra addressed the Buddha: “World-Honored One! While practicing the bodhisattva path, Akshobhya Tathagata truly donned the vast armor of diligence and was able to make such great vows. Because in the past he cultivated the bodhisattva practices and vows, he enabled immeasurable sentient beings to plant roots of goodness directed toward unsurpassed bodhi. He also dedicated those roots of goodness to unsurpassed bodhi and to adorning a pure land. Thus it is: the power of all those dedications and vows has been completely fulfilled.”

The Buddha said: “Furthermore, Shariputra! In that land of Abhirati there is a bodhi tree made of the seven treasures. It is one yojana high, its trunk measures half a krosha in circumference, and its branches and leaves spread over one yojana. Beneath it is a terraced platform four yojanas wide, upon which Akshobhya Tathagata sat and attained bodhi.

“On all four sides of that bodhi tree, tala trees and sumana trees stand in rows everywhere. When the wind stirs their branches and leaves, they produce harmonious and elegant sounds that no music in the world can equal.

“Furthermore, Shariputra! That Buddha’s land has none of the three evil destinies: the hells, the realm of animals, or the realm of hungry ghosts. All sentient beings fulfill the ten wholesome courses of karma. The ground is as level as the palm of a hand and is golden in color, without pits, ravines, thorns, tiles, or gravel. It is as soft and yielding as tūla cotton. When one walks upon it, the ground sinks beneath one’s feet and returns to its former state when the feet are lifted.

“Shariputra! That land is free from the three kinds of illness arising from wind, heat, and phlegm.

“Shariputra! None of the sentient beings in that land speak falsely. Their bodies are neither foul-smelling, filthy, nor ugly. Their greed, anger, and delusion are all slight and feeble.

“In that land there are no prisons in which sentient beings are confined, nor are there adherents of heterodox teachings.

“In that land, all trees perpetually bear flowers and fruit. There is also a wondrous tree called kalpaka, which produces fine garments in five colors, glossy and radiant and emitting a fragrant scent; they never change at any time.

“Just as celestial flowers are exceedingly fragrant, so too are these garments. Those who wear or use them also acquire the same fragrance upon their bodies. It is like wealthy households in this realm, where garments are abundant and may be worn and used as desired.

“Shariputra! Whenever the sentient beings of that land require food or drink, it appears in accordance with their thoughts. There is no foul excrement or urine, just as in the Heaven of the Thirty-Three!

“Shariputra! The towers, halls, palaces, and mansions in that land are all adorned with the seven treasures. On every side are many bathing pools filled with water possessing the eight qualities, available for use according to each person’s wishes. There are also many gardens, all beautiful and pure.

“Most of the sentient beings in that land sustain themselves upon the bliss of the Dharma.

“Shariputra! The people of that land harbor no jealousy. All the women in that land far surpass the precious women of a wheel-turning sage-king and possess merits like those of the devas. In comparison, even a hundredth, a thousandth, a ten-thousandth, or a hundred-millionth part does not approach them; not even an upanishad fraction can equal them.

“Shariputra! In accordance with the karmic results they have brought upon themselves, the people of that land obtain seats and beds made entirely of the seven treasures, complete with beautiful adornments, and pillows as soft and smooth as tūla cotton. Such exquisite adornments were accomplished through the power of Akshobhya Tathagata’s vows made in the past.

“Shariputra! The color, fragrance, and flavor of the food and drink enjoyed by the people of that land are all like those in the celestial realms.

“Furthermore, Shariputra! Just as Uttarakuru has no separate king, so too the land of Abhirati has only Akshobhya Tathagata as its Dharma King.

“Just as the devas of the Heaven of the Thirty-Three serve Shakra, all the people of the land of Abhirati serve Akshobhya Tathagata.

“Shariputra! You should know that Akshobhya Tathagata’s land of Abhirati possesses such meritorious adornments.

“Shariputra! The minds of the sentient beings in that land are free from heedlessness. Why is this? It too is due to the power of Akshobhya Tathagata’s vows.”

At that time, a bhikshu heard the Buddha praise the meritorious adornments of the land of Abhirati. Giving rise to attachment, he addressed the Buddha: “World-Honored One! I now vow to be born in the land of Akshobhya Tathagata.”

The Buddha said: “Being so deluded, how could you be born in that land? Why is this? One does not attain birth there through attachment and affection. Only by planting roots of goodness and cultivating pure conduct can one be born in that land.

Shariputra! In the Land of Wondrous Joy, according to the wishes of its beings, pools filled with pure water possessing the eight qualities immediately appear. Whether they drink, wash, or bathe, all is as they wish. For anyone who does not desire them, no pools of water are seen.

Shariputra! In that Land of Wondrous Joy, fragrant, refreshing breezes sound joyfully and delight people’s hearts. The devas produce those fragrances, and according to people’s wishes the fragrant breezes blow or do not blow.

Shariputra! In that Land of Wondrous Joy, the garments and ornaments of women are all produced from trees and are available for their use as they wish.

The women of that land have none of the faults associated with women. They are unlike the women of this realm, many of whom are jealous, double-tongued, and harsh in speech.

When the women of the Land of Wondrous Joy become pregnant and give birth, both mother and child remain healthy, and there is no impurity.

All these qualities are brought about by the power of the original vows of the Tathagata Akshobhya.

Shariputra! Such peace, security, and happiness exist in the Land of Wondrous Joy.

Shariputra! In the land of the Tathagata Akshobhya there is no buying, selling, or bartering, nor is there any farming or cultivation of fields and uplands; the people of that land always enjoy ease and happiness.

Shariputra! In the Land of Wondrous Joy, when people sing songs and engage in amusements, these are never associated with sensual desire; they enjoy only the bliss of the Dharma.

Shariputra! In the Land of Wondrous Joy, all the tala trees and sumana trees stand in straight and orderly rows. When gentle breezes stir them, they produce harmonious and pleasing sounds. Even the music of the devas cannot compare with the sound of the wind stirring the trees in that land.

Shariputra! Any bodhisattva who wishes to embrace a Buddha-land should embrace such qualities and purify a Buddha-land just as the

Tathagata Akshobhya, while practicing the bodhisattva conduct, embraced a pure and adorned land.

Shariputra! Nowhere in the Land of Wondrous Joy is there ever any darkness. Although the sun and moon exist, their light does not appear. Why is this? Because the great radiance of the Tathagata Akshobhya constantly illuminates the entire land.

Shariputra! It is like a lofty and spacious palace whose every door and passage has been closed, with a mani jewel placed inside. Those within the palace constantly see brilliant light throughout both day and night.

In the same way, all beings in the Land of Wondrous Joy behold the brilliant radiance of the Tathagata Akshobhya.

Shariputra! Whenever the Tathagata Akshobhya walks, thousand-petaled lotus flowers naturally appear beneath his feet. Those lotus flowers are golden in color, and nothing in the world can serve as a comparison. This too is manifested through the supreme power of that Buddha’s vows.”

The Venerable Shariputra said to the Buddha: “Blessed One! When the Tathagata Akshobhya enters a house, do golden lotus flowers also appear beneath that Buddha’s feet?”

The Buddha said: “Shariputra! That matter is quite simple and readily understood; why is there any need to ask?

Shariputra! When the Tathagata Akshobhya enters villages, towns, or houses, thousand-petaled lotus flowers immediately appear beneath his feet. If a good man or good woman thinks, ‘If the Tathagata should deign to visit this house, may the lotus flowers that appeared beneath the Tathagata’s feet gather together in one place,’ the lotus flowers immediately gather together in accordance with that person’s thought.

If someone wishes the lotus flowers to remain suspended in space, the flowers remain suspended in space according to that person’s wish.

This is due to the awesome spiritual power of the Tathagata Akshobhya.

Shariputra! The lotus flowers beneath that Buddha’s feet are given to people so that they may build stupas and make offerings to them.

Shariputra! To expound the true Dharma, the Tathagata Akshobhya travels throughout the Land of Wondrous Joy. Wherever he goes, golden thousand-petaled lotus flowers appear beneath his feet.

When the Tathagata Akshobhya manifests in other lands to teach and transform beings, golden thousand-petaled lotus flowers also appear in those lands.

Through that Buddha’s awesome spiritual power, the entire Land of Wondrous Joy is adorned with golden thousand-petaled lotus flowers.

CHAPTER ON THE ASSEMBLY OF SHRAVAKAS

THREE

Furthermore, Shariputra! When expounding the Dharma, the Tathagata Akshobhya is able skillfully to tame and guide immeasurable beings, enabling them to attain the fruit of arhatship and abide in meditative concentration and the eight liberations. Their number is exceedingly great.

Shariputra! The Tathagata Akshobhya has immeasurable and innumerable shravaka disciples. I see no mathematician capable of calculating the number of those shravakas.

Shariputra! Just as in my land those who have attained the fruits of stream-enterer, once-returner, and non-returner are innumerable, so too in the Land of Wondrous Joy those who attain the fruit of arhatship are innumerable.

Shariputra! A stream-enterer who is exceedingly indolent undergoes birth seven times; only after the Dharma has been expounded to that person does that person attain the fruit of arhatship. I call such a person one who undergoes birth seven times.

In the Land of Wondrous Joy, some people attain the fruit of stream-entry upon first hearing the Tathagata Akshobhya expound the Dharma; attain the fruit of once-returning upon hearing the Dharma a second time; attain the fruit of non-returning upon hearing it a third time; and realize the fruit of arhatship upon hearing it a fourth time. Those who do not definitely realize the fruit of arhatship within a single lifetime are called indolent people.

Shariputra! In the Land of Wondrous Joy, one who attains the fruit of stream-entry realizes the fruit of arhatship in that very lifetime, unlike in this realm, where one must undergo birth for as many as seven lifetimes.

In that land, one who attains the fruit of once-returning realizes the fruit of arhatship in that very lifetime, unlike in this realm, where one must be born once in the heavens and return once to the human world, and is therefore called a once-returner.

In that land, one who attains the fruit of non-returning realizes the fruit of arhatship in that very lifetime, unlike in this realm, where one must be born in the heavens and only then realize arhatship there, never again being born in the human world, and is therefore called a non-returner.

Shariputra! In the Land of Wondrous Joy, the Tathagata Akshobhya teaches the distinct ranks of the assembly of shravakas, up to and including the happiness of the noble fruits, in this manner. If good men and good women clearly understand this Dharma, they do not die while still ordinary beings or those in training; only upon reaching the stage beyond training, that of an arhat, do they enter nirvana.

Shariputra! The expression ‘one beyond training’ is a provisional designation established for the fruit of arhatship.

The assembly of shravakas in the Land of Wondrous Joy are all pure, fully endowed, serene, and steadfast.

Shariputra! The shravaka disciples of the Tathagata Akshobhya are provisionally designated as great arhats whose outflows and afflictions have ended, whose task has been accomplished, who have cast off the heavy burden of birth and death, who have attained their own benefit, who have completely exhausted the fetters of the three realms, and who have been rightly liberated by the teaching. Most of those arhats abide in meditative concentration and the eight liberations.

Shariputra! The Tathagata Akshobhya has an assembly of shravakas adorned with such complete qualities.

Furthermore, Shariputra! In the Land of Wondrous Joy, stairways made of the three precious substances—gold, silver, and vaidurya—extend from Jambudvipa up to the Heaven of the Thirty-Three.

If the devas of the Heaven of the Thirty-Three wish to meet the Tathagata Akshobhya to bow in homage and make offerings, they descend by those precious stairways to the Buddha’s dwelling place. When those devas see the prosperity and abundance enjoyed by the people of Jambudvipa, they become filled with admiration and say, ‘We possess the blessings of devas, while the people of Jambudvipa possess the blessings of humans. The supreme blessings of those humans are not inferior to our heavenly blessings but are even greater, because the Tathagata Akshobhya is presently dwelling in the human world and expounding the Dharma.’”

For this reason, the devas always delight in the human realm.

O Sariputra! If the people of Jambudvipa ascend to the heavenly realm, they take no delight in it. Why is this? Because they think, “The Tathagata Akshobhya always dwells in the human realm, teaching the Dharma and bringing us benefit.” Moreover, their meritorious rewards are no different from those of the heavenly realm. Therefore, the Heaven of the Thirty-Three is not equal to the human realm.

O Sariputra! In the land of Abhirati, through the Buddha’s spiritual power, devas and humans can see one another, just as people here can see the moon and stars.

O Sariputra! When the Tathagata Akshobhya teaches the Dharma, his voice resounds throughout the entire land of Abhirati, and none among the fourfold assembly is absent from hearing the Dharma.

O Sariputra! The shravakas in the land of Abhirati seek only the nourishment of Dharma and give no thought to any other food. When they hear the Dharma, they are single-minded, serene, and still; whether sitting or standing, they experience no weariness of body or mind.

O Sariputra! The Tathagata Akshobhya teaches the Dharma to the great assembly from the open sky. Whether or not those shravakas possess spiritual powers, through the Buddha’s awesome power they all remain in the open sky, listening to the Dharma in the three postures of walking, standing, and sitting.

When those shravakas wish to enter nirvana, they sit in the full lotus posture and pass into cessation, whereupon the great earth trembles. After they have passed into cessation, the devas and the people all come to make offerings.

Some arhats, when they wish to pass into cessation, emit fire from their bodies and cremate themselves.

Some, when passing into cessation, travel through the sky like five-colored clouds, then in a moment disperse without leaving any trace.

Some, when passing into cessation, appear in the open sky and fall like a shower of rain, vanishing completely upon reaching the ground.

O Sariputra! This is because, when practicing the bodhisattva path, the Tathagata Akshobhya made this vow: “If I attain Buddhahood, the shravakas in my land shall enter cessation in any of the three postures.”

Furthermore, O Sariputra! In the land of Abhirati, most of the shravakas attain the four kinds of fearlessness, and those who attain the four bases of spiritual power are even more numerous.

O Sariputra! The assembly of shravakas in the land of Abhirati is fully endowed with such virtues.”

The Venerable Sariputra said to the Buddha, “Blessed One! The Tathagata Akshobhya has an assembly of shravakas who have perfectly accomplished vast and great virtues.”