大寶積經

THE ASSEMBLY OF BODHISATTVAS

CHAPTER FOUR

At that time, the Venerable Shariputra thought: The Blessed One has now fully described the merits of the assembly of shravakas in the land of Abhirati. I would also like to hear about the complete merits of the bodhisattvas in that land. Why is this? Because all merits arise from here.

The Blessed One knew his thought and immediately declared: “Shariputra! In the land of Abhirati of Akshobhya Tathagata, immeasurable hundreds of thousands of kotis of bodhisattvas all gather together.

Those bodhisattvas who have gone forth, through the Buddha’s spiritual power, comprehend every Dharma teaching they hear and are able to retain, read, and recite it all.

Shariputra! The Dharma that I teach in this realm is exceedingly little compared with the treasury of Dharma taught by Akshobhya Tathagata. It does not equal even one hundredth, one thousandth, or even one upanishad fraction of it.

Shariputra! When Akshobhya Tathagata was cultivating the bodhisattva path, he made this vow: ‘When I attain Buddhahood, the bodhisattvas in my land, through my spiritual power, shall comprehend every Dharma teaching they hear and shall be able to retain, read, and recite it all.’

Shariputra! Through the spiritual power of Akshobhya Tathagata’s original vow, the bodhisattvas in the land of Abhirati can receive, read, recite, and thoroughly master the Dharma taught by that Buddha.

Shariputra! If the bodhisattvas in the land of Abhirati wish to travel to the lands of other Buddhas, then as soon as they form that thought, they immediately arrive there. Their bodily appearance, clothing, language, and voices all accord perfectly with those of the local people. After arriving, they bow to and make offerings to the Buddhas, listen to the true Dharma, and skillfully present their questions. When their tasks are complete, they return to their own land.

Shariputra! During this Fortunate Kalpa, nine hundred and ninety-six Buddha-Tathagatas will appear in the world. Any bodhisattva who wishes to see Akshobhya Tathagata should aspire to be born in that Tathagata’s land of Abhirati.

Shariputra! If any good man or good woman from this realm or another realm, at the end of life, has been born, is being born, or will be born in the land of Abhirati of Akshobhya Tathagata, that person will certainly not place faith in the shravaka stage.

Why is this? Because while practicing the Buddha path, they constantly encounter the Tathagata, and Papiyan, the celestial Mara, finds no opportunity to take advantage of them. They have completely abandoned any thought of the two vehicles of the shravakas and pratyekabuddhas. They are always present in the Tathagatas’ great assemblies and will assuredly attain unsurpassed bodhi.

Shariputra! You should know that the beings dwelling in the pure land of Akshobhya Tathagata will never regress and cannot be drawn back into regression. They abide in unsurpassed bodhi, possess great power, remain unshaken, and never regress.

Shariputra! If any good man or good woman from this realm or another world is born in that land of Abhirati at the end of life, then at birth the person will think: ‘I have entered the house of the Tathagata and dwell securely within the city of fearlessness.’

Shariputra! All conversations and discussions among the bodhisattvas in the land of Abhirati accord with prajnaparamita. They honor one another and regard one another as spiritual teachers.

Furthermore, Shariputra! In the land of Abhirati, very few among the assemblies of bodhisattvas are householders, while those who have gone forth are numerous. Through the spiritual power of Akshobhya Tathagata, they can all comprehend, retain, read, and recite every Dharma teaching they hear.

Shariputra! Although the householder bodhisattvas in that land do not always attend the Dharma assemblies, through the Buddha’s spiritual power they hear the Dharma whether standing or sitting and immediately comprehend, retain, read, recite, and thoroughly master it. Bodhisattvas who have gone forth obtain the same ability even when they are in other places.

As those bodhisattvas relinquish one body and assume another, they never forget the sutras and Dharma teachings they have heard, and they may, according to their aspirations, be reborn in various Buddha lands. This, too, is an adornment produced by the merits of Akshobhya Tathagata’s original vows.

Shariputra! Any bodhisattva who wishes to see immeasurable hundreds of thousands of kotis of Buddhas within a single lifetime should aspire to be born in the land of Akshobhya Tathagata. Any bodhisattva born in that land immediately beholds immeasurable Buddhas and plants roots of virtue. Such a bodhisattva can also expound the essentials of the Dharma to countless hundreds of thousands of sentient beings, causing them to increase their roots of virtue.

Shariputra! Suppose that, when the Buddhas who are to appear during this Fortunate Kalpa come into the world, bodhisattvas make offerings to those Buddhas of clothing, food and drink, bedding, medicines, and all other necessities, and then go forth. After going forth, they purely cultivate the holy life. If the roots of virtue thereby acquired were compared with the merits corresponding to the paramitas cultivated during a single lifetime by the bodhisattvas in the presence of Akshobhya Tathagata, they would not equal even one hundredth, one thousandth, or even one upanishad fraction of those merits. This, too, is the adornment of the Buddha land through the pure merits of Akshobhya Tathagata.

Shariputra! If any bodhisattva from this realm or another realm, at the end of life, has been born, is being born, or will be born in the land of Akshobhya Tathagata, all such bodhisattvas attain the stage of non-retrogression.

Why is this? In that land, Papiyan, the celestial Mara, creates no obstacles, nor are there any demonic deeds that cause disruption.

Shariputra! It is like a venomous snake subdued by a mantra so that it can do no harm. All other creatures that see this venomous snake are unafraid, and the venomous snake itself also feels no fear. Although it no longer causes harm with its venom, because of its past karma it still assumes the body of a snake.

Papiyan, the celestial Mara, in the land of Abhirati is likewise. When Akshobhya Tathagata was cultivating the bodhisattva path, he dedicated the roots of virtue from his original vows in this manner: ‘When I attain Buddhahood, I shall subdue all maras so that they cause no obstruction or affliction. The maras shall not obstruct or afflict the bodhisattvas, shravakas, or any ordinary beings in my land.’

Nevertheless, because the karma of their former lives has ripened, those maras assume demonic forms and are born in the celestial realm of the land of Abhirati, where they reproach themselves and repent of the unwholesome karma they have committed since beginningless time. Although they possess the bodies and names of celestial maras and enjoy sovereign power, they constantly feel revulsion toward suffering. When Akshobhya Tathagata teaches the Dharma, the retinues of Mara regularly attend and listen.

After hearing it, their minds become pure, and they cherish and esteem the assembly of shravakas. They think: ‘How may we abide in a state of quiescence, with few desires and contentment?’ These beings constantly give rise to the aspiration to go forth and never conceive the thought of causing obstruction. Therefore, in the land of Abhirati, all bodhisattvas, shravakas, and ordinary beings constantly enjoy peace and happiness through the majestic power established by Akshobhya Tathagata while he practiced the bodhisattva path.

This, too, is a supreme adornment of the land of Abhirati.”

The Venerable Shariputra said to the Buddha: “Blessed One! Suppose good men and good women fill the entire great trichiliocosm with the seven treasures and give them in charity while aspiring to be born in the land of Abhirati. Through this practice and vow, they will never fall into the stages of the shravakas or pratyekabuddhas. Traveling from one Buddha land to another, they will successively make offerings to and serve the Buddha-Tathagatas and listen to the Dharma. Although they have not yet realized unsurpassed bodhi, they will behold tens of thousands of kotis, even immeasurable nayutas, of Buddhas, and in the presence of those Buddhas they will plant roots of virtue.

Blessed One! If good men and good women employ this skillful means, giving in charity enough of the seven treasures to fill the great trichiliocosm, then by relying upon those roots of virtue they will be reborn in the land of Abhirati.”

The Buddha declared: “So it is, indeed. Shariputra! They are well born and have gone to an excellent destination. Bodhisattvas such as these fill that land.”

Śāriputra! Suppose gold ore is smelted and refined until pure, all dross removed so that only gold remains, and is then fashioned into ornaments.

The bodhisattvas in the land of Wondrous Joy who abide in suchness are likewise. You should now understand the purity of those bodhisattvas.

Śāriputra! All bodhisattvas who have been born, are being born, or will be born in the land of Wondrous Joy practice the single practice, namely, abiding in the practice of a Buddha.

Śāriputra! What is the practice of a Buddha? It is the practice that surpasses the stages of the śrāvakas and pratyekabuddhas. The place where the single practice is cultivated is merely a conventional designation for that practice.

Therefore, Śāriputra, if bodhisattvas delight in cultivating that single practice, they should vow to be born in the land of Akṣobhya Tathagata.

Śāriputra! Bodhisattvas to whom I have given the prediction of non-retrogression should be born in the land of Akṣobhya Tathagata. I do not forsake the bodhisattvas born in that land.

Śāriputra! Suppose a consecrated kṣatriya king’s realm is invaded by an enemy. Upon hearing the news, the king thinks, “My queens and children cannot withstand the enemy forces.” He therefore brings them, together with his precious treasures, into the fortified palace, where they cannot be harmed by the enemy troops. The king’s realm remains peaceful and secure; his might awes the enemy forces, and he fears no calamity.

Just as that king does not forsake his queens, princes, and treasures, so too do I not forsake the bodhisattvas. Those who cultivate the bodhisattva practice should understand this.

In the land of Wondrous Joy there is no fear, just as there is none within a fortified palace. An enemy king, like Māra Pāpīyān, can scarcely obstruct those who cultivate the bodhisattva practice in that land.

Just as a consecrated king is not harassed by enemy forces, so too the Tathagata is not troubled by celestial māras.

Śāriputra! Suppose a person who fears his creditors travels to another country; there his creditors cannot oppress him. Why? Because neither the creditors nor their households can reach that place.

Likewise, bodhisattvas born in the land of Wondrous Joy are completely beyond the pursuit of Māra Pāpīyān.

Śāriputra! In this Sahā world, the celestial Māra Pāpīyān constantly obstructs bodhisattvas and śrāvakas.

In the land of Wondrous Joy, the hosts of celestial māras perform no māra deeds. Bodhisattvas who have been born, are being born, or will be born in that land are always free from fear. Why is this? When Akṣobhya Tathagata was cultivating the bodhisattva path, he dedicated all his roots of virtue in this manner: “When I attain Buddhahood, the hosts of celestial māras in my land shall neither create obstacles nor perform the deeds of Māra.”

Śāriputra! Suppose a man skilled in consuming poison can digest it as food without suffering any poisonous harm. The celestial māras in that land are likewise: they always bring benefit and cause no harm.

Śāriputra! The land of Wondrous Joy of Akṣobhya Tathagata is endowed with immeasurable merits such as these.”

At that time, Venerable Śāriputra thought, “I wish to behold the land of Akṣobhya Tathagata and its assemblies of bodhisattvas and śrāvakas.”

The Buddha knew the thought in Venerable Śāriputra’s mind. Without leaving his seat, he immediately used his spiritual power to enable him to see everything, and then asked Venerable Śāriputra, “Śāriputra, do you see it?”

Venerable Śāriputra replied, “Yes, I have seen it, Blessed One.”

The Buddha asked, “Śāriputra, do you perceive any difference in appearance between the devas and humans of that land?”

Venerable Śāriputra replied, “Blessed One, I do not perceive even the slightest difference in their appearance. Why is this? I see that everything used by the people of the land of Wondrous Joy—from clothing, drink, and food to precious objects of enjoyment—is of the kind used by devas.

“When Akṣobhya Tathagata teaches the Dharma before the great assembly, he appears like a radiant mountain of gold, and the assembly of śrāvakas is immeasurable and boundless. Suppose a person goes out into the midst of the great ocean and, looking in all four directions, cannot discern its shores. My view of that assembly of śrāvakas is likewise.

“As that assembly of śrāvakas listens to the Dharma, their bodies and minds remain unmoving, as though they had entered meditative concentration. They are unlike people of this world, who sometimes move while in concentration.

“Blessed One! If good men and good women give in charity the seven treasures sufficient to fill the entire great trichiliocosm, then through those roots of virtue they can indeed attain rebirth in the world of Wondrous Joy. Why is this? Because they too will attain such non-retrogression.

“Blessed One! Suppose a royal envoy, carrying the king’s seal and credentials, travels through another country. Along the way, the officials guarding the passes do not hinder him. Why is this? Because, through the authority of the royal seal, no one obstructs him.

“Those bodhisattvas are likewise. Whether from this world or from another world, after the end of their lives, all who have been born, are being born, or will be born in that land of Wondrous Joy attain non-retrogression from unsurpassed bodhi. Traveling from one Buddha-land to another, they are never far removed from the Buddhas, the Blessed Ones, and they will swiftly realize unsurpassed bodhi.”

Venerable Śāriputra again said, “Blessed One! Bodhisattvas born in that land are no different from those who have attained the fruit of stream-entry in this world. Why is this? Just as those who have attained the fruit of stream-entry will never again fall into the lower realms, all bodhisattvas who have been born, are being born, or will be born in that land of Wondrous Joy will never again fall into the lower realms. Nor will they descend to the stages of śrāvakas or pratyekabuddhas. Until they realize unsurpassed bodhi, as they travel from one Buddha-land to another, they will never be separated from the Buddhas and the assemblies of śrāvakas.”

The Buddha said, “So it is! Śāriputra, bodhisattvas born in that land will not descend to the stages of śrāvakas or pratyekabuddhas. Until they realize unsurpassed bodhi, as they travel from one Buddha-land to another, they will always appear in the presence of the Buddhas and make offerings to them, and they will attain the fruit of Buddhahood.

“Śāriputra! Just as one who has attained the fruit of stream-entry is certain to attain the bodhi of a śrāvaka and will never fall into the lower realms, so too bodhisattvas from this world or another world who are born in that land are certain to realize unsurpassed bodhi. Traveling from one Buddha-land to another, they will always appear in the presence of the Buddhas and make offerings to them, and they will never become separated from unsurpassed bodhi.”

Venerable Śāriputra again said, “Blessed One! Those in this world who are candidates for the fruit of once-returning or have attained the fruit of once-returning, up to those who are candidates for arhatship or have attained the fruit of arhatship, are equal to and no different from the bodhisattvas born in that land.”

The Buddha said, “Śāriputra, do not speak in this way. Why is this? Only the bodhisattvas in this world who have received a prediction from a Buddha are no different from the bodhisattvas born in that land.

“Furthermore, Śāriputra, bodhisattvas seated at the seat of awakening in this world are no different from the bodhisattvas born in that land. Why is this? Because the bodhisattvas in that land practice the practice of a Buddha, cannot be overcome by celestial māras, and will never descend to the stages of the Two Vehicles. Traveling from one Buddha-land to another, they constantly make offerings to all Buddhas until they attain the fruit of unsurpassed bodhi.”

At that time, Venerable Ānanda thought, “I should examine the power of Elder Subhūti’s eloquence.” Having thought this, the Venerable asked Elder Subhūti, “Venerable Elder, we should behold Akṣobhya Tathagata, the assembly of śrāvakas, and that land of Wondrous Joy.”

Elder Subhūti told Ānanda, “If you wish to behold Akṣobhya Tathagata, you should now look upward.”

Ānanda looked upward and then said, “As far upward as I can see, all is empty and quiescent.”

Subhūti said, “Akṣobhya Tathagata, the assembly of śrāvakas, and that land are likewise—just as what you see above.”

At that time, Venerable Shariputra addressed the Buddha: “World-Honored One! As the Buddha has taught, bodhisattvas in this realm who receive a prediction from the Buddha are no different from bodhisattvas born in the Land of Wondrous Joy.

World-Honored One! I do not now understand in what respect they are the same.”

The Buddha said: “Shariputra! Because the Dharma realm is equal, there is no difference.”

CHAPTER FIVE

THE ADORNMENT OF THE MERIT OF NIRVANA

Venerable Shariputra again thought: The World-Honored One has spoken of the boundless merit amassed by Akshobhya Tathagata while he cultivated the bodhisattva path. The World-Honored One has also described the Land of Wondrous Joy and the excellent, vast, and magnificent virtues and deeds of its assemblies of shravakas and bodhisattvas.

I now wish the World-Honored One to reveal how Akshobhya Tathagata will manifest the traces of his passing into extinction.

The Buddha knew the thought in Shariputra’s mind and said: “Shariputra! On the day Akshobhya Tathagata enters nirvana, his transformation bodies will be distributed throughout all worlds. In the hells, they will proclaim wondrous Dharma and use the Dharma to tame immeasurable sentient beings, all of whom will attain the fruit of arhatship. At that time, the number of people attaining the fruit, when compared with the number who attained the fruit beyond training before that Buddha’s passing into extinction, will be even greater.

At that very time, Akshobhya Tathagata will bestow a prediction upon Fragrant Elephant Bodhisattva, saying: ‘After I pass into extinction, you will attain Buddhahood and be called Golden Lotus Tathagata, Worthy One, Perfectly Enlightened One.’

Shariputra! The land, merit, and number of shravakas of that Golden Lotus Tathagata will be the same as those of Akshobhya Tathagata.

Furthermore, Shariputra! When Akshobhya Tathagata enters nirvana, the entire great earth will quake. All the trichiliocosm will roar and resound, and that sound will reverberate as far as the Heaven of Ultimate Form. When the devas hear that sound, they will know that Akshobhya Tathagata has entered nirvana.

Furthermore, Shariputra! In the Land of Wondrous Joy, all the groves and medicinal herbs will bend their tips toward the place where Akshobhya Tathagata enters nirvana.

The devas will all bring garlands, fragrant flowers, and garments and scatter them upon the Buddha’s body. The flowers and fragrances thus scattered will encircle it to a height of one yojana.

Throughout the heavenly realms, all the devas, nagas, yakshas, gandharvas, asuras, garudas, kimnaras, mahoragas, and others will face Akshobhya Tathagata, join their palms, and bow in homage.

Through the Buddha’s spiritual power, devas in other realms will also be able to see the Buddha enter nirvana.

For seven days and nights, those devas will be sorrowful at heart, taking no delight in amusements and entertaining no thoughts of sensual pleasure. They will say to one another: ‘Akshobhya Tathagata is the light of the world and the eye of sentient beings. Why has he now entered extinction so soon?’

Shariputra! If bodhisattvas from this Saha world or from other realms, after the end of their lives, are born in the Land of Wondrous Joy—or if they have already been born there in the present—they will all receive predictions of unsurpassed bodhi. Their number cannot be reckoned in the hundreds, but must be counted in the thousands and hundreds of thousands. You should know that these hundreds of thousands of bodhisattvas are included among the Buddhas. They are all included among the Buddhas and among those possessing the nature of omniscience.

Any bodhisattvas who will be born in that land will likewise be included among the Buddhas and among those possessing the nature of omniscience.

Shariputra! Apart from non-retrogressing bodhisattvas, all other bodhisattvas in this realm who do not hear this Dharma gateway concerning the merit of Akshobhya Tathagata have all fallen under the influence of evil Mara.

Furthermore, Shariputra! After Akshobhya Tathagata enters nirvana, for as long as the true Dharma remains in the world, bodhisattvas born in the Land of Wondrous Joy will also be included among that number. Why is this? It is because of the power of Akshobhya Tathagata’s original vows.

Bodhisattvas who are born in the Land of Wondrous Joy in later times must read and recite the one hundred and eight Dharma gateways. After reading and reciting them, they will then be able to uphold all those teachings.

Akshobhya Tathagata established the intrinsic nature of the one hundred and eight Dharma gateways.

After I pass into extinction, any bodhisattva who will be born in the Land of Wondrous Joy must also read and recite the one hundred and eight Dharma gateways and will be able to uphold all Dharma gateways.

Shariputra! Akshobhya Tathagata skillfully embraces and guides the bodhisattvas. Although that Buddha has passed into extinction, the voice of the Buddha proclaiming the Dharma and the adornments of his merit will remain no different from when the Buddha was present in the world.

Shariputra! At the time of his passing into extinction, fire will issue from Akshobhya Tathagata’s body and cremate it. The remaining relics will be golden in color.

Just as every section of the timira tree, wherever it is cut, bears the mark of the swastika, so too will the relics of that Tathagata be.

Furthermore, Shariputra! Every portion of Akshobhya Tathagata’s relics will be perfectly rounded, and both their exterior and interior will bear the auspicious mark of the swastika.

Just as the bukkara tree, wherever it is split, bears auspicious markings both inside and out, so too will the relics of that Tathagata be.

Shariputra! To make offerings to the relics, the sentient beings of the Land of Wondrous Joy will build stupas of the seven treasures throughout the entire trichiliocosm. They will also make offerings of golden thousand-petaled lotus flowers. That trichiliocosm will be beautifully adorned with stupas and flowers.

Furthermore, Shariputra! In the Land of Wondrous Joy, when bodhisattvas are about to pass into extinction, they will never lose right mindfulness at the end of their lives but will behold auspicious signs such as these:

Some bodhisattvas will see that the realm into which they are about to be born has no Buddha and that they themselves are becoming Buddhas there.

Some bodhisattvas will see that the realm into which they are about to be born has a Buddha whom they will attend and serve.

Some will see a bodhisattva entering his mother’s womb.

Some will see a bodhisattva donning the great armor.

Some will see a bodhisattva leaving home to enter the monastic life.

Some will see a bodhisattva seated at the place of enlightenment, subduing Mara.

Some will see a bodhisattva attaining omniscience.

Some will see a bodhisattva in that world attaining perfect enlightenment and turning the wheel of the true Dharma.

Some bodhisattvas will abide in empty space, and their bodies will gradually vanish without leaving the slightest remainder. It will be like burning wet grass: smoke rises high, and then, as the grass burns away, the smoke gradually disappears.

Shariputra! After those bodhisattvas have passed into extinction, devas and humans will arrange offerings to them.

Furthermore, Shariputra! After Akshobhya Tathagata enters great nirvana, his true Dharma will remain in the world for hundreds of thousands of kalpas.”

Venerable Shariputra asked: “World-Honored One! The true Dharma of Akshobhya Tathagata will remain in the world for hundreds of thousands of kalpas. What kind of kalpas are these?”

The Buddha said: “Shariputra! Every twenty small kalpas constitute one kalpa. That true Dharma will remain in the world for hundreds of thousands of such kalpas.

Shariputra! When that true Dharma comes to an end, a great radiance will illuminate the ten directions. The great earth will quake and produce a tremendous sound. Yet that true Dharma cannot be destroyed by the celestial Maras. Nor will it disappear because that Tathagata and his assembly of shravakas conceal themselves. It will be only because, at that time, few people will listen to the Dharma and most will take no delight in it, causing those who teach the Dharma to distance themselves from them.

Because the true Dharma is seldom heard, disbelief will grow ever stronger. As disbelief increases, people will not diligently cultivate. The bhikshus who understand the true Dharma will withdraw into seclusion of their own accord. Seeing that people take no delight in the true Dharma, they will no longer emerge to propagate it. Thus, the teachings of Akshobhya Tathagata will gradually disappear.”

CHAPTER SIX

THE CAUSES AND CONDITIONS FOR REBIRTH

At that time, Venerable Shariputra addressed the Buddha: “World-Honored One! What power of wholesome roots do the great bodhisattvas employ as causes and conditions to attain rebirth in Akshobhya Tathagata’s Land of Wondrous Joy?”

The Buddha said: “Śāriputra! If a great bodhisattva wishes to be born in the land of Abhirati, he should emulate the Tathagata Akṣobhya, who in former times, while practicing the bodhisattva path, made vast vows, and he should then aspire to be born in that land. Such practices and vows can serve as the causes and conditions for birth in the land of Abhirati.

Furthermore, Śāriputra! When practicing the perfection of giving, a great bodhisattva dedicates those roots of virtue to unsurpassed bodhi and vows to encounter the Tathagata Akṣobhya. Through these causes and conditions, he will be born in the land of Abhirati. The same applies when practicing the perfection of morality, the perfection of patience, and the perfection of prajna.

Furthermore, Śāriputra! The light of the Tathagata Akṣobhya pervades the great trichiliocosm. A bodhisattva vows that in a future life he will behold that light and realize unsurpassed awakening. After beholding that light and attaining great bodhi, he will likewise illuminate worlds everywhere with the light of his own body. Through these causes and conditions, the bodhisattva will be born in the land of Abhirati.

Furthermore, Śāriputra! The assembly of śrāvakas of that Buddha is immeasurable and boundless in number. A bodhisattva vows to behold that assembly of śrāvakas. After beholding them, he undertakes the practices leading to the realization of a Buddha’s bodhi. When he has realized a Buddha’s bodhi, he too will have an immeasurable and boundless assembly of śrāvakas such as theirs. Through these causes and conditions, the bodhisattva will be reborn in the land of Abhirati.

Furthermore, Śāriputra! In that land there is an immeasurable and boundless assembly of bodhisattvas. One should aspire to behold those bodhisattvas practicing meditative concentration, thinking: ‘I shall learn from them, assemble with them, study and practice together with them, and together reach the ultimate culmination. I vow to encounter those who seek to perfect great loving-kindness and compassion, those who seek great bodhi, those who have abandoned the mind of the Two Vehicles, those who abide in the true nature of emptiness, and those who recollect the names of the Buddha-Tathagata, the Dharma, and the Sangha.’

Śāriputra! Any good man or good woman who hears the names of such bodhisattvas will be reborn in the land of Abhirati; how much more so one who dedicates the roots of virtue arising from the perfection of prajna to the Tathagata Akṣobhya. Through these causes and conditions, that person will certainly be born in the land of Abhirati.

Furthermore, Śāriputra! If a great bodhisattva aspires to be born in that land, he should contemplate the scenes throughout immeasurable worlds in the eastern direction, where Buddha-Tathagatas teach the wondrous Dharma and assemblies of śrāvakas attend upon them, and visualize them appearing clearly before his eyes. He should vow: ‘When I become a Buddha, my teaching of the wondrous Dharma and my assembly of śrāvakas shall all be like those of that Buddha.’

Śāriputra! Bodhisattvas should cultivate three kinds of roots of virtue arising from recollection, vow to practice them equally together with all sentient beings, and dedicate them to unsurpassed bodhi.

Śāriputra! The roots of virtue dedicated by a bodhisattva in this manner are without measure.

Suppose all sentient beings were each to hold a bowl as vast as space and say, ‘Please distribute those roots of virtue among us.’

If those roots of virtue possessed visible form and were given to sentient beings until all their bowls were filled and they carried them away, those roots of virtue would still never be exhausted, because dedication to unsurpassed bodhi is immeasurable and cannot be displaced.

Śāriputra! These three kinds of accomplished roots of virtue arising from recollection are dedicated to the wisdom of all modes. Through these roots of virtue, the Three Jewels continue to turn.

Any bodhisattva who accomplishes these roots of virtue will no longer fall into the evil destinies, will be able to vanquish Māra Pāpīyān and all his hosts, and may be born according to his wish in the land of Abhirati or in any other land.

Therefore, a great bodhisattva should accumulate these roots of virtue arising from recollection. Having accumulated them, he should dedicate them to the Tathagata Akṣobhya. Through this, he will be born in the land of Abhirati.

Furthermore, Śāriputra! The land of Abhirati of the Tathagata Akṣobhya possesses vast adornments of merit that are absent from immeasurable other Buddha-fields. Therefore, a bodhisattva should arouse this aspiration:

‘With these roots of virtue, I vow to behold that land. I vow to embrace the adornments of that land. I also vow to behold the bodhisattvas dwelling in that land.’

Śāriputra! Through the foregoing causes and conditions, a bodhisattva will be born in the land of Abhirati.

Śāriputra! A great bodhisattva who aspires to be born in that land must arouse a resolute aspiration of superior joyful devotion.

If good men or good women arouse such a superior aspiration, I shall bestow upon them all the prediction that they will be born in the land of Abhirati.

Śāriputra! It is as though there were a city without towers, gardens, groves, ponds, or places where elephants and horses might roam. Although the king of that city possessed great power and dwelt there securely, because the city was empty and bare, it would not be an adorned city.

Śāriputra! If my Sahā world possessed those adornments of merit, it would resemble the supremely adorned land of the Tathagata Akṣobhya.

Śāriputra! If a great bodhisattva vows to embrace a pure Buddha-field, he should emulate the Tathagata Akṣobhya, who formerly, while practicing the bodhisattva path, cultivated the merits that adorn a pure land, and he should embrace merits such as those.

Furthermore, Śāriputra! Today I have attained unsurpassed bodhi and have tamed immeasurable sentient beings, enabling them all to realize the fruits of the Two Vehicles. Yet if all my śrāvakas, together with all those whom they have taught and tamed, were assembled and compared with the śrāvakas of the Tathagata Akṣobhya, they would not equal one hundredth, one thousandth, or even one upaniṣad fraction of them. Why is this? Because their number is immeasurable. In their share of liberation, however, there is no difference.

Śāriputra! When the Tathagata Maitreya appears in the world, his assembly of śrāvakas and all those whom he tames, when compared with the śrāvakas of the Tathagata Akṣobhya, likewise will not equal even one upaniṣad fraction of them.

Śāriputra! Because the Tathagata Akṣobhya can tame immeasurable sentient beings during a single Dharma assembly, no one can know the number of those gathered in and accepted by that Tathagata.

Śāriputra! If all the assemblies of śrāvakas of me, Śākyamuni Buddha, of Maitreya Buddha, and of all Buddhas in the Auspicious Eon, together with all those whom these śrāvakas have tamed, were combined and compared with the assembly of śrāvakas of the Tathagata Akṣobhya, they still would not equal even one-thousandth of an upaniṣad fraction of it. Why is this? Because their number is exceedingly great. In liberation, however, there is no difference.”

The Venerable Śāriputra addressed the Buddha: “Blessed One! As I understand the meaning of what the Blessed One has taught, the land of Abhirati is truly a land of arhats, not a land of ordinary beings. Why is this? Because the number of arhats in that land is exceedingly great.”

The Buddha said: “So it is. Śāriputra! Just as you have said, the number of arhats in that land is exceedingly great.

Furthermore, Śāriputra! The stars in this great trichiliocosm are not as numerous as the śrāvakas in the land of the Tathagata Akṣobhya. This is because, during a single Dharma assembly of that Tathagata, immeasurable sentient beings attain the fruit of arhatship.

Śāriputra! The number of stars throughout this entire great trichiliocosm merely equals the number of sentient beings who attain the fruit of arhatship during a single Dharma assembly of that Buddha. The śrāvakas present at all his Dharma assemblies are beyond enumeration.

Furthermore, Śāriputra! The devas and human beings who cultivate roots of virtue in that land cannot be seen even with the divine eye by devas and humans of other realms. Even if they were to go to that land and use the divine eye, they still could not see them.”

If anyone, after hearing of these merits, accepts, retains, reads, recites, and masters this teaching, that person has seen and heard the Buddha Akshobhya while he was practicing the bodhisattva conduct. Therefore, upon now hearing this Dharma gateway of merits, that person immediately gives rise to pure faith.

Shariputra! Throughout all the lands in all the worlds of the eastern quarter, those belonging either to the bodhisattva vehicle or to the shravaka vehicle who read, recite, and master this Dharma gateway are exceedingly numerous. By the power of their vows, those shravakas and bodhisattvas have attained, are attaining, or will attain unsurpassed perfect enlightenment.

It is likewise throughout the worlds of the ten directions.

Shariputra! In the land of Abhirati and in lands of other directions, the Tathagata Akshobhya is foremost among those of the bodhisattva vehicle and others.

Shariputra! If good men or good women hear this Dharma gateway concerning the merits of the Tathagata Akshobhya, are well able to accept, retain, read, recite, and master it, and then vow to be born in that land, from that time until the end of their lives they will constantly be protected and kept in mind by the Tathagata Akshobhya. He will not allow Mara or Mara’s retinue to cause their resolve to regress.

You should know that, from the present until they attain unsurpassed perfect enlightenment, such people will have no fear of regression. Nor will they be harmed by water, fire, blades, clubs, venomous creatures, or savage beasts, and neither humans nor ghosts and spirits will terrify them. Why is this?

It is because they are constantly sustained and protected by the Tathagata Akshobhya and will be born in the land of Abhirati.

Shariputra! Although the sun is very far away, it sheds its light upon the beings of Jambudvipa.

In the same way, the Tathagata Akshobhya can provide illumination for bodhisattvas in other lands.

Shariputra! Just as a bhikshu possessing the divine eye can see beautiful and ugly forms in distant places,

so too, although dwelling in his own land, the Tathagata Akshobhya sees every form and kind of bodhisattva in other worlds.

Shariputra! Just as a bhikshu who has attained mastery of mind and perfected supernatural powers can clearly know the thoughts of all sentient beings, even though they are very far away,

so too, when beings in other worlds vow, “May I be born in the land of Abhirati,” the Tathagata Akshobhya immediately hears their words.

Shariputra! The Tathagata Akshobhya clearly knows the names of all such good men and good women.

Anyone who accepts, retains, reads, recites, and masters this Dharma gateway of merits is seen and known by the Tathagata Akshobhya and is protected and kept in mind by him.”

At that time, the Venerable Shariputra said, “Blessed One! It is exceedingly rare that the Tathagata Akshobhya should protect and keep in mind those great bodhisattvas.”

The Buddha said, “It is exactly as you say. Shariputra! Those great bodhisattvas are protected and kept in mind by the Tathagata.

Why is this? Because when he keeps the bodhisattvas in mind, all sentient beings are thereby protected and kept in mind.

Shariputra! Suppose a great consecrated king possessed many granaries filled with grain and beans and strictly commanded the officials in charge to guard them well. Why would he do so? In order to relieve the people during times of famine.

Shariputra! After the Tathagata has entered nirvana, these bodhisattvas will realize unsurpassed perfect enlightenment and, when the true Dharma is in decline, they will be able to bring forth a great and abundant harvest.

In the same way, the Tathagata is well able to protect and keep these bodhisattvas in mind.

Shariputra! In this Saha world there are bodhisattvas who will hear this Dharma gateway concerning the merits of the Tathagata Akshobhya. They will be able to accept, retain, read, recite, and master it and will vow to be born in the land of Abhirati. You should know that these people have attained non-retrogression.

If other bodhisattvas are well able to accept, retain, read, recite, and master this Dharma gateway, and then reveal, explain, and teach it to immeasurable sentient beings, thereby planting such roots of merit for them, they will draw near to unsurpassed perfect enlightenment.

Shariputra! If a bodhisattva vows to realize unsurpassed perfect enlightenment swiftly, that bodhisattva should accept, retain, read, recite, and master this Dharma gateway, and then reveal, explain, and teach it to sentient beings.

Why is this? A great bodhisattva should expound this Dharma gateway of merits in order to create the karma of great wisdom. One should initiate and accumulate it in this way. Because they initiate and accumulate it, such people will purify themselves of afflictions in this very life.

Shariputra! Therefore, when followers of the shravaka vehicle hear this Dharma gateway, they should accept, retain, read, recite, and master it, and then reveal and expound it to sentient beings.

Why is this? By accepting and retaining the true Dharma in this way, those good men and good women will attain the stage beyond training in this very life.

Shariputra! If good men or good women have pure faith in this Dharma gateway that praises these merits, they should continually expound it to others.

Within no more than two lifetimes, such people will attain the undefiled fruit.

Shariputra! This Dharma gateway concerning the merits of the Tathagata Akshobhya cannot be accepted and retained by the foolish or shallow-minded. Only those of profound and extensive wisdom can accept and retain it.

Shariputra! Good men and good women who will see the Buddhas will certainly obtain this Dharma gateway that praises these merits in person.

Shariputra! Suppose a priceless jewel were brought back from the great ocean. What do you think—who would be the first to obtain it?”

The Venerable Shariputra replied, “Blessed One! Kings, princes, and great ministers would be the first to obtain it.”

The Buddha said, “Shariputra! The same is true of this Dharma gateway concerning the merits of the Tathagata Akshobhya: bodhisattvas will obtain it first. Those bodhisattvas will attain non-retrogression if, upon hearing this Dharma gateway, they are immediately able to accept, retain, read, recite, and master it. For the sake of unsurpassed perfect enlightenment, those bodhisattvas will diligently train in the nature of true suchness.”

The Venerable Shariputra said, “Blessed One! If bodhisattvas wish to abide on the stage of non-retrogression, then upon hearing this Dharma gateway that praises these merits, they should accept, retain, read, recite, and master it.

Why is this? Because great bodhisattvas who abide in this Dharma gateway will not regress from the nature of Dharma.”

The Buddha said, “Shariputra! Even if someone were to give away enough gold to fill Jambudvipa in the hope of hearing this Dharma gateway, that person still might never hear it. Why is this? Because this Dharma gateway of merits cannot be grasped and retained by beings of meager merit.

Furthermore, Shariputra! If followers of the shravaka vehicle hear this Dharma gateway of merits, accept, retain, read, and recite it, and diligently cultivate it for the sake of unsurpassed perfect enlightenment and in accordance with true suchness, they will attain accomplishment in a future life. Within two lifetimes they will attain the position of a bodhisattva who is to become a Buddha after one more birth, or within three lifetimes at most; they will never exceed that and will become perfectly enlightened ones.

This will occur if, after hearing this Dharma gateway that praises the merits of the Tathagata Akshobhya, they read, recite, and master it and also reveal and expound it to immeasurable sentient beings.

Shariputra! Just as the seven treasures appear to a holy wheel-turning king through the karma of his previous lives,

so too, through the power of the Tathagata Akshobhya’s original vows, I teach this Dharma gateway of merits today.

Shariputra! Those great bodhisattvas who have heard or will hear this Dharma gateway that praises these merits do so entirely through the power of the compassionate vows made by the Tathagata Akshobhya when he formerly practiced the bodhisattva path. They may also hear the Buddhas of the Auspicious Eon reveal this Dharma gateway, just as I reveal and expound it today, with none of its names and enumerations increased or diminished.

Therefore, great bodhisattvas who wish to realize unsurpassed perfect enlightenment swiftly should accept, retain, read, recite, and master this Dharma gateway that praises these merits, and expound it to others.

Moreover, Shariputra, if any good man or good woman, seeking this Dharma gateway, should go to a village, town, or city to listen to it, receive and uphold it, read and recite it, and master it thoroughly, then even if they are monastics lodging in the home of a layperson, I say that they commit no fault and permit them to remain there. Why is this? It is because they wish to ensure that after their death, this Dharma gateway will not disappear.

Shariputra, even if that village or town is far away, they must still go there to listen to, receive and uphold, read and recite, reveal, and expound this Dharma gateway.

Shariputra, if this Dharma gateway that praises the merits has already circulated among those good men and good women, or if another person possesses a copy of this sutra, they must go there and transcribe it. If that person requires them to relinquish thoughts of craving, or instructs them to practice walking meditation, to sit, or to stand, they must comply with that person’s requirements in order to transcribe this sutra.

If they go to that village but cannot find it, they must proceed to a neighboring region to seek this sutra, transcribe it, receive and uphold it, read and recite it, and master it thoroughly; afterward, they must reveal and expound it to others.

If they go to another region and still cannot find it, they must make this vow: “I must not entertain any thought of turning back from unsurpassed bodhi, for I have heard the name of this Dharma gateway that praises the merits of Akshobhya Tathagata. That person, wishing to benefit me, enabled me to hear it.”

Shariputra, whenever anyone is able to expound this Dharma gateway that praises the merits of Akshobhya Tathagata, and whenever anyone is present to hear it, this is entirely due to the awesome spiritual power of the Tathagata.”

The Venerable Shariputra addressed the Buddha: “World-Honored One, after the Tathagata enters nirvana, through whose awesome power will people be able to hear this Dharma gateway?”

The Buddha said: “Shariputra, after I enter nirvana, it will be through the awesome spiritual power of Akshobhya Tathagata that people will be able to hear it. Or else, the Four Great Heavenly Kings, Shakra, and others will each specially protect the Dharma masters who proclaim this Dharma gateway. Furthermore, because the past deeds of those bodhisattvas have matured, the Four Great Heavenly Kings and others will employ their awesome spiritual power to protect, encourage, and enable them to hear this Dharma gateway.”

The Venerable Shariputra addressed the Buddha: “World-Honored One, such a Dharma gateway can bring vast merits to fulfillment.”

“Shariputra, if any country suffers calamities of thunderbolts, hailstorms, or other terrors, those good men and good women should single-mindedly recollect Akshobhya Tathagata and invoke his name; then those calamities will be dispelled. This is because, in the past, that Tathagata rescued hundreds of thousands of dragons from suffering and distress. It is also because his compassionate original vows are true and never vain, and because he dedicated his roots of goodness and vowed for their complete fulfillment. Therefore, when his name is invoked, calamities naturally disappear, except in the case of sentient beings whose past karma has ripened.”

The Venerable Shariputra addressed the Buddha: “World-Honored One, bodhisattvas who wish to realize unsurpassed bodhi in this very life must cultivate vows and practices as Akshobhya Tathagata did in the past.”

The Buddha said: “So it is. Shariputra, it is exactly as you say. Few bodhisattvas have been able, or will be able, to purify a Buddha-land as Akshobhya Tathagata did.

“Shariputra, all bodhisattvas who become like Akshobhya Tathagata will realize unsurpassed bodhi. With respect to Buddha-nature, the wisdom of all modes, and the establishment of a Buddha-land, they will all be alike. Among the assemblies of bodhisattvas and shravakas there are indeed distinctions of superior and inferior, but with respect to liberation there is no difference.”

At that time, the devas of the Desire Realm, the Brahma devas, and the others all turned toward Akshobhya Tathagata, joined their palms, bowed in homage, and proclaimed three times: “Homage to Akshobhya Tathagata, the Worthy One, the Perfectly Enlightened One—most rare indeed! Homage to Shakyamuni Tathagata, the Worthy One, the Perfectly Enlightened One, who has skillfully taught this Dharma gateway that praises those merits!”

The devas of the Desire Realm scattered heavenly mandarava flowers and various kinds of heavenly incense over the Buddha. The flowers and incense thus scattered came together to form a canopy in the sky. The devas also scattered flowers and incense toward Akshobhya Tathagata as offerings.

At that time, Shakra, Lord of the Devas, thought: “I, together with the devas of the Desire Realm and the fourfold assembly, wish to behold Akshobhya Tathagata.”

The Buddha knew the thought of Shakra, Lord of the Devas, and immediately rose into the sky and sat there cross-legged.

Through the Buddha’s spiritual power, the entire great assembly remained securely in the sky, and they all beheld the Land of Wondrous Joy, Akshobhya Tathagata, and the assemblies of bodhisattvas and shravakas in that land.

Having seen them, the entire great assembly knelt on their right knees, facing Akshobhya Tathagata.

The assembly in this world all thought: “Could it be that, in order to behold Akshobhya Tathagata, the devas of the Trayastrimsha Heaven have gathered here to bow in homage and make offerings?”

At that time, Shakra, Lord of the Devas, thought that the devas in that Land of Wondrous Joy held views of a self because of their human forms. The people of that land differed in neither clothing, food, nor enjoyments from the devas there.

After the World-Honored One withdrew his spiritual manifestation, he said to Shakra, Lord of the Devas: “Lord of the Devas, the people in the Land of Wondrous Joy all enjoy the blessings and happiness of the heavenly realms. You should rejoice in this. Those people who have beheld Akshobhya Tathagata and delight in the enjoyment of the heavenly blessings of the Land of Wondrous Joy will, after their lives end, be born in the land of Akshobhya Tathagata. The same is true of sentient beings in other worlds.”

The Venerable Shariputra said to Shakra, Lord of the Devas: “You have beheld Shakyamuni Buddha and Akshobhya Tathagata. Through this cause and condition, you will obtain wholesome benefit in this very life, how much more so since you have attained a Dharma surpassing that of ordinary people!”

At that time, Shakra, Lord of the Devas, thought again: “Those sentient beings who hear this Dharma gateway concerning these merits also obtain wholesome benefit, how much more so those who are born in the land of Akshobhya Tathagata!”

The Buddha said to Shakra, Lord of the Devas: “Those of the Bodhisattva Vehicle who will be born in that land also obtain wholesome benefit. Why is this? It is because those bodhisattvas all abide on the stage of non-retrogression.

“If other bodhisattvas, in this present life, vow to be born in that land, you should know that all of them abide on the stage of non-retrogression.”

When the Buddha taught this Dharma gateway, five hundred bhikshus attained liberation of mind through the undefiled Dharma. Five thousand bodhisattvas, six thousand bhikshunis, eight thousand upasakas, ten thousand upasikas, and innumerable divine youths of the Desire Realm all vowed to be born in Akshobhya Tathagata’s Land of Wondrous Joy.

The Buddha immediately bestowed a prediction upon them that they would all attain rebirth in that land.

If any sentient beings should vow to be born in that land, the Buddha likewise bestows upon all of them a prediction that they will attain rebirth there.

At that time, the entire great trichiliocosm quaked in six ways: it moved, moved universally, and moved equally and universally; it trembled, trembled universally, and trembled equally and universally. This occurred through the sustaining power of this Dharma gateway that praises the merits of Akshobhya Tathagata.

After the Buddha had spoken this sutra, the Venerable Shariputra and the others, together with the devas, humans, asuras, gandharvas, garudas, kimnaras, mahoragas, and the entire great assembly, having heard the Buddha’s teaching, rejoiced exceedingly, accepted it in faith, and respectfully practiced it.

THE DHARMA ASSEMBLY OF AKSHOBHYA TATHAGATA

SIXTH