THE GREAT JEWEL TREASURY SUTRA
THE SIXTH DHARMA ASSEMBLY:
THE TATHAGATA AKSHOBHYA
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CHAPTER ON THE ADORNMENT OF THE PROPHECY
Thus have I heard. At one time the Buddha was staying at Vulture Peak in Rajagriha, together with one thousand two hundred great bhikshus, all arhats well known to everyone.
They had ended the afflictions; their minds were liberated in wisdom, free and unhindered, like great nagas. Their work was done, the burden of birth and death laid down. They had attained their own benefit, cut off the bonds of karma, thoroughly realized right awakening, and reached the farther shore. Only Ananda was still among those in training. Then the venerable Shariputra rose from his seat, bared his right shoulder, knelt on his right knee, placed his palms together, faced the Buddha, and said:
“World-Honored One, in the past, how did the great bodhisattvas first arouse the aspiration for unsurpassed bodhi? How did they cultivate all pure practices everywhere, don the armor of vigor, and adorn themselves with merit? By donning that armor, those great bodhisattvas attained non-retreat from unsurpassed bodhi.
World-Honored One, please, out of great compassion, explain and teach that aspiration, those vows, and that initial resolve.
World-Honored One, for the welfare and happiness of gods and humans, those great bodhisattvas diligently cultivated all pure practices and put on the armor of vigor. Through this they brought benefit and happiness to all beings. They will become a great light of the Buddha-Dharma for present and future bodhisattvas, because they praise merit and bring beings to acquire wholesome roots.
When bodhisattvas hear this Dharma and diligently cultivate the true suchness and Dharma-nature, they will attain unsurpassed bodhi.”
The Buddha said: “Excellent, excellent, Shariputra. You are able to ask the Tathagata about the pure conduct, radiant brilliance, vast armor, and deep merit of the great bodhisattvas of the future.
Listen carefully, reflect well in accordance with the truth, and I shall explain it to you.”
Shariputra said: “World-Honored One, we would be glad to hear it.”
The Buddha said: “Shariputra, to the east of here, beyond a thousand worlds, there is a buddha-land called Abhirati. In the distant past a Buddha named the Tathagata Wide-Eyed, Worthy One, Perfectly and Fully Awakened One, appeared in that land and taught the wondrous Dharma to the great bodhisattvas, beginning with the six paramitas.
At that time a bhikshu rose from his seat, bared his right shoulder, knelt on his right knee, joined his palms, faced the Tathagata Wide-Eyed, and said: ‘World-Honored One, I vow to cultivate the bodhisattva Dharma exactly as the Buddha has taught.’
The Tathagata Wide-Eyed said: ‘Bhikshu, you should know that the bodhisattva teaching is extremely difficult to practice.
Why is this? Because a bodhisattva must not give rise to anger or harm toward living beings.’
The bhikshu replied: ‘World-Honored One, from this day on I arouse the mind of unsurpassed bodhi. With a heart free of deceit and with truthful words that do not change, I seek omniscient wisdom. From now until I attain unsurpassed bodhi, if I give rise to anger or harm toward any being, then I will have deceived all the Buddhas and Tathagatas who are presently teaching the Dharma in immeasurable, innumerable, boundless worlds.
World-Honored One, I now dedicate this aspiration for omniscient wisdom in this way. If midway I should instead generate the mind of a shravaka or pratyekabuddha, then I will have deceived all Buddhas.
World-Honored One, I now dedicate this aspiration for omniscient wisdom in this way. Until I attain unsurpassed bodhi, if toward any being I give rise to lust, anger, or delusion, or if I am overcome by torpor, arrogance, regret, or other defilements, then I will have deceived all Tathagatas.
World-Honored One, I now dedicate this aspiration for omniscient wisdom in this way. Until I attain unsurpassed bodhi, if I give rise to doubt, the wish to kill, the wish to steal, wrong views, sexual misconduct, false speech, divisive speech, harsh speech, or harmful conduct, then I will have deceived all Buddhas.’
At that time another bhikshu thought, “This bodhisattva, having just generated the first resolve and donned the armor of vigor, cannot be shaken in the least by anger or harm toward any being.”
Because of that thought, in the land of Abhirati that bodhisattva was given the name Akshobhya, the Immovable One.
When the Tathagata Wide-Eyed saw that the bodhisattva had received the name Akshobhya, he rejoiced and praised it. The Four Heavenly Kings, Shakra, and Brahma, hearing that name, also all rejoiced.
“Shariputra, then Bodhisattva Akshobhya said before the Tathagata Wide-Eyed: ‘World-Honored One, I now arouse the mind of omniscient wisdom and dedicate it toward unsurpassed bodhi in this way. Until I realize unsurpassed bodhi, if anything in my conduct violates these words, then I will have deceived the Buddhas and Tathagatas who are presently teaching the Dharma in immeasurable and innumerable worlds.
World-Honored One, I now arouse this great mind and dedicate it toward unsurpassed bodhi in this way. Until I attain unsurpassed bodhi, if in each and every statement I utter there is anything not in accord with mindfulness of the Buddha and omniscient wisdom, then I will have deceived all Buddhas.
World-Honored One, I now dedicate this aspiration in this way. Until I attain unsurpassed bodhi, if in life after life I am born as a householder and do not leave home, then I will have deceived all Buddhas.
World-Honored One, I now arouse this great mind and dedicate it in this way. Until I attain unsurpassed bodhi, if in life after life, after leaving home, I do not go on alms rounds, do not eat only once seated, do not eat in moderation, do not keep the three robes, do not wear rag robes, do not remain wherever I have sat down, do not remain continually seated, do not dwell in forest solitude, do not dwell under a tree, do not sit in open places, or do not stay in charnel grounds, then I will have deceived all Buddhas.
World-Honored One, I now dedicate this mind of great bodhi in this way. Until I attain omniscient wisdom, if I do not perfect eloquence and unobstructed skill in expounding the sublime Dharma, then I will have deceived all Buddhas.
World-Honored One, I now arouse this mind in this way. Until I attain unsurpassed bodhi, if I do not abide in the three postures, whether standing, sitting, or walking, then I will have deceived immeasurable Buddhas.
World-Honored One, now that I have aroused the unsurpassed mind, until I attain omniscient wisdom, if toward beings I commit the root offenses, speak falsehoods or other noisy and forceful words, or generate the wish to crush the arguments of others, then I will have deceived countless Buddhas.
World-Honored One, now that I have aroused this mind of omniscient wisdom and dedicated it toward unsurpassed bodhi, if, when teaching Dharma to women, I fail to contemplate impermanence, suffering, emptiness, and non-self, but instead think of female form and bare my teeth in laughter, then I will have deceived all Buddhas.
World-Honored One, now that I have aroused the mind of omniscient wisdom and dedicated it toward unsurpassed bodhi, if while teaching the Dharma I look about, point carelessly, or, upon seeing other bodhisattvas, do not regard them as great teachers, then I will have deceived countless Buddhas.
World-Honored One, now that I have aroused the mind of omniscient wisdom and dedicated it toward unsurpassed bodhi, apart from the shramana disciples of the Buddhas, if I sit to hear the Dharma from or bow to shramanas or brahmans of non-Buddhist paths, then I will have deceived all Buddhas.
World-Honored One, now that I have aroused this great mind and proceed toward unsurpassed bodhi, if when practicing material giving and Dharma-giving I still make distinctions between this and that, or become stingy toward those worthy of offerings, then I will have deceived all Buddhas.
World-Honored One, now that I have aroused the mind of omniscient wisdom and proceed toward unsurpassed bodhi, if I see people about to be punished and do not give up even my life to rescue and protect them, then I will have deceived all Buddhas.’
“Shariputra, while Bodhisattva Akshobhya was cultivating these great practices, until he attained unsurpassed bodhi, there was never any being about to be punished whom he did not rescue and protect.
Shariputra, at that time there was a bhikshu who thought, ‘The Tathagata should bear witness to these great practices. Gods, humans, asuras, and the rest should also witness them.’
Shariputra, the Tathagata Wide-Eyed, knowing that bhikshu’s thought, immediately said: ‘Just so. The Tathagata, Worthy One, Perfectly Awakened One bears witness to these great practices, and the worlds with their gods, humans, asuras, and the rest also witness them. Any great bodhisattva who dons such great armor of diligence and directs himself toward unsurpassed bodhi will certainly accomplish the Buddha path.’
Shariputra, then Bodhisattva Akshobhya said to the Tathagata Wide-Eyed:
‘World-Honored One, having aroused the mind of omniscient wisdom, until I attain unsurpassed bodhi, if there are bhikshus, bhikshunis, upasakas, or upasikas who commit offenses, and I go about speaking of their faults, then I will have abandoned the Buddhas and Tathagatas.
World-Honored One, I cultivate these meritorious practices and vow to attain unsurpassed bodhi, making my land vast and pure, and the shravakas there free from fault.
World-Honored One, having aroused the mind of omniscient wisdom, until I attain unsurpassed bodhi, if lustful thoughts arise and impure discharge occurs, even in a dream, then I will have gone against the Buddhas and Tathagatas.
World-Honored One, by cultivating these great practices and attaining unsurpassed perfect awakening, I will cause the monastic bodhisattvas in my land to be such that even in dreams they do not entertain lustful thoughts or emit impurities.
World-Honored One, now that I have aroused the mind of omniscient wisdom and until I attain unsurpassed bodhi, if in my land women still retain the faults of women as in other lands, then I will not accept the seat of perfect awakening. If I do accept it, then I will have deceived all Buddhas.’
“Shariputra, if a bodhisattva perfects himself through the power of such great vows, then in accord with his thoughts he can bring forth such Dharmas and teach them to all beings.
Shariputra, at that time a bhikshu said to Bodhisattva Akshobhya: ‘Great Being, if this is truly your sincere, irreversible resolve and your words are not false, then please shake the earth with your toe.’
Relying on the Buddha’s spiritual power and the wholesome roots of his original vows, Bodhisattva Akshobhya caused the earth of Abhirati to quake in six ways: trembling, great trembling, and universal trembling; moving, great moving, and universal moving.
Shariputra, exactly as he vowed in the past, Bodhisattva Akshobhya has now fulfilled all these practices.
Therefore, any bodhisattva who wishes to realize unsurpassed bodhi should learn from Bodhisattva Akshobhya. If any bodhisattva skillfully cultivates these vows and practices, he will obtain a buddha-land like Abhirati and will be able swiftly to attain unsurpassed bodhi.”
Shariputra asked, “World-Honored One, when Bodhisattva Akshobhya first aroused the mind, how many devas’ sons came to that assembly?”
The Buddha said, “Shariputra, at that time, throughout the great trichiliocosm, all the Four Heavenly Kings, together with Shakra, the Mara king, Brahma kings, and the rest, rejoiced, joined their palms, and exclaimed, ‘These vows of great merit that we have heard today are things we had never heard before. When Bodhisattva Akshobhya becomes a Buddha, in his land beings will not be those of inferior wholesome roots.’
Shariputra said, ‘World-Honored One, as the Buddha has said, the armor of merit worn by Bodhisattva Akshobhya is something unmatched by other bodhisattvas.’
The Buddha said, ‘Shariputra, just so. Other bodhisattvas who put on great armor and set their minds on unsurpassed bodhi are not equal to the great Bodhisattva Akshobhya.
Shariputra, among all the bodhisattvas in this Fortunate Aeon, none possesses the consummate merit of Bodhisattva Akshobhya.
Shariputra, at that time the Tathagata Wide-Eyed bestowed the prophecy of unsurpassed bodhi upon Bodhisattva Akshobhya and said:
Good man, in a future age you will become a Buddha named the Tathagata Akshobhya, Worthy One, Perfectly and Fully Awakened One, One Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Tamer of Persons, Teacher of Gods and Humans, Buddha, World-Honored One.
The Tathagata Wide-Eyed bestowed upon Bodhisattva Akshobhya the prophecy of unsurpassed bodhi just as Dipankara Buddha once bestowed a prophecy upon me.
Shariputra, when Bodhisattva Akshobhya received that prophecy, a great light illumined the worlds and the great earth quaked in six ways, just as when I attained omniscient wisdom the great trichiliocosm quaked in six ways.
Moreover, Shariputra, at that time all trees, groves, and forests bent their tops toward Bodhisattva Akshobhya, just as all grasses and trees bent toward me when I attained bodhi.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, all the devas, nagas, yakshas, asuras, garudas, kinnaras, and mahoragas in the land of Abhirati joined their palms and bowed to him, just as all the heavenly and naga beings of the eightfold assembly bowed to me when I attained unsurpassed bodhi in this world.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, in the land of Abhirati pregnant women were all safe and well, the blind were able to see, and the deaf were able to hear, just as on the day I became a Buddha.
Moreover, Shariputra, when Bodhisattva Akshobhya vowed to aspire to unsurpassed bodhi, and again when the Tathagata Wide-Eyed gave him the prophecy, at both of those times no beings died untimely deaths, just as when I attained omniscient wisdom.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, a delightful fragrance filled the worlds, just as when I attained great bodhi a pleasing scent spread everywhere.'”
Shariputra said, “World-Honored One, that great Bodhisattva Akshobhya accomplished such vast merit.”
The Buddha said, “Shariputra, when he received the prophecy from the Tathagata Wide-Eyed, those were not the only merits of Bodhisattva Akshobhya. He also obtained boundless perfections and immeasurable merit.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, the world, the devas, humans, asuras, and the rest all became joyful, gentle, and serene, just as the devas and humans rejoiced when I attained bodhi.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, a great yaksha holding a vajra served beside him, just as with me.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, devas and humans scattered beautiful flowers, scented water, and incense powder over him, just as when I attained bodhi.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, two billion devas and humans aroused the mind of unsurpassed bodhi and received prophecies of Buddhahood from the Tathagata Wide-Eyed.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, blue, yellow, red, and white lotuses bloomed across the earth, just as flowers blossomed everywhere across my bodhimanda.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, immeasurable devas in the sky scattered heavenly robes over him and cried out together, ‘May this bodhisattva swiftly attain unsurpassed bodhi,’ just as the devas scattered robes in offering when I attained omniscient wisdom.
Moreover, Shariputra, at that time the world, devas, humans, asuras, and the rest, seeing Bodhisattva Akshobhya receive the prophecy of unsurpassed bodhi, rejoiced even more than parents in the world rejoice at the birth of a son. Just so, when I attained omniscient wisdom, devas and humans likewise rejoiced greatly.
Moreover, Shariputra, throughout the land of Abhirati, all devas and humans, through the power of the Tathagata Wide-Eyed, heard that Bodhisattva Akshobhya had received the prophecy. They made offerings of many kinds of fine robes and delicious food, like the offerings people make to bhikshus after the kathina period has ended.
Moreover, Shariputra, when Bodhisattva Akshobhya received the prophecy, beings in the desire realm brought fine food and heavenly music as offerings.
Shariputra, after Bodhisattva Akshobhya received the prophecy, many such merits were fulfilled in him.”
The venerable Shariputra said, “World-Honored One, the Tathagata, Worthy One, Perfectly Awakened One is truly rare. He skillfully speaks of the inconceivable sphere of the Buddhas. Likewise, the sphere of meditative concentration, the sphere of the nagas, and karmic causes and results are inconceivable.
World-Honored One, when Bodhisattva Akshobhya first aroused the mind he gathered such extraordinary merit. He received a prophecy from the Tathagata Wide-Eyed and then completed those great and inconceivable virtues.”
The Buddha said, “Just so, just as you say, Shariputra.”
Then Ananda said to the venerable Shariputra, “Venerable sir, regarding the merit of that bodhisattva who first aroused the mind and donned the armor of diligence, the World-Honored One has only spoken of a small part of it; it is still far from exhausted.”
Shariputra said, “Just so. The Tathagata has only spoken briefly. Why? Because while abiding in that initial resolve and donning the armor of diligence, that bodhisattva accomplished immeasurable and inconceivable merit.”
Shariputra again said to the Buddha, “World-Honored One, now that you have briefly praised the extraordinary merit of Bodhisattva Akshobhya’s armor of diligence, I beg the World-Honored One to explain it at length for the sake of gathering in present and future bodhisattvas.”
The Buddha said, “Shariputra, the merit of Bodhisattva Akshobhya, who at the first arising of the mind donned the armor of diligence, is inconceivable. I will now explain a small portion of it for you. Listen carefully and reflect well.”
Shariputra said, “World-Honored One, we would be glad to hear.”
The Buddha said, “Shariputra, Bodhisattva Akshobhya made this vow: ‘Even if space itself were to change, my great vow would never retreat.’ Because of that resolve, whatever merit there was, Bodhisattva Akshobhya swiftly perfected it all.
Shariputra, among the bodhisattvas in this Fortunate Aeon, I do not see any who wear the armor of diligence as Bodhisattva Akshobhya does.
Shariputra, compared with Bodhisattva Akshobhya, the cultivated practices of Bodhisattva Ratnaketu do not equal even a tiny fraction, not even a kala portion.
Shariputra, when Bodhisattva Akshobhya dons the armor of diligence, immeasurable other bodhisattvas cannot compare to him.
Shariputra, through the firmness of these vows, Bodhisattva Akshobhya attained unsurpassed bodhi and now dwells in the world of Abhirati as the Tathagata Akshobhya, Worthy One, Perfectly Awakened One.
Moreover, Shariputra, when Akshobhya Tathagata practiced the bodhisattva path in the past, if anyone came seeking his head, eyes, marrow, brain, hands, or feet, he joyfully gave them without ever opposing anyone’s wish.
Shariputra, from the time Akshobhya Tathagata first aroused the mind until he had not yet attained unsurpassed bodhi, because of such great vows he was not afflicted by disorders of wind, phlegm, headaches, and the like.
Shariputra, when Akshobhya Tathagata practiced the bodhisattva path in the past, he obtained such unprecedented Dharmas.
Shariputra, because in life after life he made offerings and attended upon the Buddhas, and at the places of those Buddhas he constantly practiced pure conduct, in every life he was again named Akshobhya; in every world where he was born, he was born in an age when a Buddha was present and constantly saw the Buddha.
Shariputra, consider a consecrated kshatriya great king, supremely sovereign in his realm. When he moves from one palace to another, his feet do not tread the ground, and he enjoys the five sensual pleasures.
In the same way, when Bodhisattva Akshobhya practiced the bodhisattva path, in life after life he constantly practiced pure conduct and made offerings to the Buddhas. When he taught the Dharma and gave instruction, his teaching was in accord with the paramitas, and only rarely in accord with the shravaka stage. He was able to lead bodhisattvas directly into abiding in unsurpassed bodhi. Because he generated the mind to abide in unsurpassed bodhi in this way, he obtained such vast merit and benefit.
Bodhisattva Akshobhya also dedicated the wholesome roots of Dharma-giving toward unsurpassed bodhi and made this vow: ‘When I become a Buddha, all the bodhisattvas in my land, by the Buddha’s power, upon hearing me teach the Dharma, will all uphold, recite, and serve the Tathagatas. From one buddha-land to another, until they attain unsurpassed bodhi, they will never be separated from the Buddhas, the World-Honored Ones, just as I am not, except for those who dwell in the Tushita heaven as bodhisattvas in their final birth.
Why is that?
Because that is simply the natural course of bodhisattva Dharma.
When such a bodhisattva descends from Tushita into the mother’s womb, and when he is born from the mother’s right side, the great earth quakes.
Shariputra, these are the signs of a bodhisattva in his final body.
Shariputra, just as a bhikshu who possesses supernatural powers can enter a palace as if moving through empty space, with no obstacle to his deportment of standing or sitting, so too a bodhisattva in his final body, though dwelling in the mother’s womb, is as though in empty space. None of the impurities or filth of the womb can stain him, nor does any foul smell cling to him.
Shariputra, when Akshobhya Tathagata practiced the bodhisattva path in the past, he made this vow: ‘If I become a Buddha, in my land those who practice the bodhisattva vehicle and those who practice the shravaka vehicle will all cut off the works of Mara. The hosts of Mara will have no opening to exploit. Just as I cut off all demonic actions while practicing the bodhisattva path, so too those bodhisattvas, until they have completed those great virtues, will always diligently gather in and cultivate the practices of bodhi.’
Shariputra, when Akshobhya Tathagata practiced the bodhisattva path in the past, whether he was expounding the Dharma or listening to it, his body and mind never knew weariness.
Why was that? Because when he first aroused the mind and practiced the bodhisattva path, he obtained the power that comes from that resolve.
Shariputra, when Akshobhya Tathagata practiced the bodhisattva path, he made this vow: ‘When I become a Buddha, the bodhisattvas in my land will all obtain a perfect Dharma-body just like mine, without difference.'”
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CHAPTER ON THE ADORNMENT OF THE BUDDHA LAND
At that time the venerable Shariputra said to the Buddha, “World-Honored One, you have already spoken of the vast merit of Akshobhya Tathagata when he practiced the bodhisattva path. Please now explain in detail the extraordinary adornments and merits of the present land of Akshobhya Tathagata, so that sentient beings who practice the bodhisattva vehicle, on hearing of those merits, may give rise to reverence and longing, wishing to see Akshobhya Tathagata and make offerings to him, and so that beings of the shravaka vehicle who have attained the stage beyond training, on hearing of that land’s adornments and merits, may likewise wish to behold, worship, and serve him.”
The Buddha said, “Excellent, excellent, Shariputra. You are able to ask this meaning now. Listen carefully, reflect well, and I shall explain it.”
Shariputra said, “World-Honored One, we would be glad to hear.”
The Buddha said, “Shariputra, when Akshobhya Tathagata attained omniscient wisdom, he emitted a great light that illumined all the worlds, and the great earth quaked in six ways.
In that world, when beings learned that Akshobhya Tathagata had realized unsurpassed awakening, for seven days and nights they had no thought of food or drink, no concept of hunger or thirst, no sense of fatigue or the need for rest or sleep. They experienced only peace, joy, delight, and love of what is wholesome. At that time, among the beings and desire-realm devas in the land of Abhirati, there was no sexual desire.
Why was that? Because through the power of Akshobhya Tathagata’s original vows, the beings of that land in this very life took in such merit.
Shariputra, when Akshobhya Tathagata attained omniscient wisdom, all the beings in the land of Abhirati sincerely joined their palms and turned toward him. Because of their longing for the Buddha, in this very life they were able to gather in immeasurable merit in that way.
Moreover, Shariputra, the adornments of Akshobhya Tathagata’s land are such that immeasurable other worlds cannot compare with it.
Shariputra, it was because, while practicing the bodhisattva path, Akshobhya Tathagata made great vows that his land should be supremely adorned, just as I today have fulfilled my own original vows.
Shariputra, when Akshobhya Tathagata attained unsurpassed perfect awakening, in but an instant all the beings in the land of Abhirati, whether or not they possessed the heavenly eye, were able to see him.
Shariputra, this too was due to the original vows of that Tathagata, enabling beings to gain such merit.
Moreover, Shariputra, when Akshobhya Tathagata sat at the bodhimanda and realized unsurpassed bodhi, the heavenly Mara, Papiyas, did not give rise to obstructing thoughts. Instead, countless devas brought heavenly flowers, incense, and music to make offerings to the Tathagata, and all held fine sandalwood powder and scattered it over the Buddha’s body. Those flowers and fragrances joined together in the sky to form jeweled canopies. All of this was accomplished through the original vows of Akshobhya Tathagata.
Moreover, Shariputra, when Akshobhya Tathagata attained unsurpassed bodhi, a great light illuminated the worlds; the radiance of the sun, the moon, and the devas was all obscured. This too appeared because the original vows of that Tathagata had been fully perfected.”
The venerable Shariputra said to the Buddha, “World-Honored One, when Akshobhya Tathagata practiced the bodhisattva path, he truly wore vast armor of diligence and was able to make such great vows. Because in the past he cultivated bodhisattva practices and vows, he enabled immeasurable beings to plant wholesome roots toward unsurpassed bodhi, and he also dedicated those wholesome roots toward unsurpassed bodhi in order to adorn and purify his land. Truly, those powers of vow and dedication have all been brought to perfection.”
The Buddha said, “Moreover, Shariputra, in that land of Abhirati there is a bodhi tree made of the seven jewels, one yojana high, with a trunk half a krosha in circumference, its branches and leaves shading an area one yojana wide. Beneath it is a terrace four yojanas across. Akshobhya Tathagata sat there and realized bodhi.
On the four sides of that bodhi tree, tala trees and sumana trees are arranged in rows throughout the place. When the wind stirs their branches and leaves, they produce harmonious sounds unmatched by any music in the world.
Moreover, Shariputra, in that Buddha-land there are no three evil destinies: hell beings, animals, or hungry ghosts. All beings accomplish the ten wholesome deeds. The ground is level like the palm of a hand, golden in color, with no pits, thorns, tiles, or gravel. It is soft and gentle like heavenly cotton. When one steps on it, it sinks, and when the foot is lifted, it returns as before.
Shariputra, in that land there do not arise the three kinds of illness caused by wind, bile, and phlegm.
Shariputra, among all the beings in that land there is no false speech. Their bodies are not foul, dirty, or ugly. Greed, anger, and delusion are all slight and weak.
In that land there are no prisons or places of confinement for living beings, and there are no followers of non-Buddhist teachings.
All the trees in that land are always laden with flowers and fruit. There is also a wondrous tree called kalpavriksha that produces fine garments of five lustrous colors, radiant and fragrant, unchanging at all times.
Just as heavenly flowers are exceedingly fragrant, those garments have such fragrance as well. Whoever wears and uses those garments has a body scented in the same way. It is like the wealthy and noble in this world who have an abundance of garments and use them as they wish.
Shariputra, whenever the beings of that land need food or drink, it appears in accordance with their thoughts. There is no defiling excretion of urine or feces, just as in the Trayastrimsha heaven.
Shariputra, the towers and palaces of that land are all adorned with the seven jewels. On their four sides are many bathing ponds filled with water possessing the eight excellent qualities, to be used as each person wishes. There are also many gardens, all beautiful and pure.
The beings of that land mostly live on the joy of the Dharma.
Shariputra, the people of that land have no jealousy. All the women of that land surpass even the precious woman of a wheel-turning sage king. Their merit is like that of the devas. If one were to compare them, they would not equal even one hundred-thousandth, one ten-millionth, one hundred-millionth part, not even an upanishad fraction.
Shariputra, according to the karmic retribution they have brought about, the couches and beds of the people of that land are all made of the seven jewels, fully adorned and beautiful, with pillows soft as heavenly cotton. Such splendid adornments were accomplished through the ancient vow-power of Akshobhya Tathagata.
Shariputra, the foods and drinks of that land are in color, fragrance, and taste just like those in the heavens.
Moreover, Shariputra, just as Uttarakuru has no separate king, so in Abhirati there is only Akshobhya Tathagata as the Dharma King.
Just as the devas of the Trayastrimsha serve Shakra, so the people of Abhirati all serve Akshobhya Tathagata.
Shariputra, you should know that the land of Abhirati belonging to Akshobhya Tathagata is adorned with such merit.
Shariputra, the minds of the beings in that land are not heedless. Why is that? It is also due to the vow-power of Akshobhya Tathagata.”
At that time a bhikshu, hearing the Buddha praise the adornments and merit of the land of Abhirati, gave rise to attachment and said to the Buddha, “World-Honored One, I now vow to be born in the land of Akshobhya Tathagata.”
The Buddha said, “With such delusion, how could you be born in that land? Why? One is not born there through craving and attachment. Only by planting wholesome roots and cultivating pure conduct can one be born in that land.
Shariputra, in the land of Abhirati, according to the wishes of the beings there, ponds filled with pure water of the eight excellent qualities immediately appear. Whether they wish to drink, wash, or bathe, it is all exactly to their liking. Whoever does not wish for them immediately sees no pond at all.
Shariputra, in that land of Abhirati, cool fragrant breezes make the people glad. Those fragrant breezes are arranged by the devas, and whether they blow or do not blow, it is all according to what people desire.
Shariputra, in the land of Abhirati, the garments and ornaments of women all come from the trees, produced according to whatever one wishes to use.
The women of that land do not possess the faults of women. They are unlike the women of this world, who have much jealousy, divisive speech, and harsh speech.
When women in the land of Abhirati are pregnant and give birth, both mother and child are healthy, and there is no impurity.
All these merits are produced through the power of the original vows of Akshobhya Tathagata.
Shariputra, in the land of Abhirati there are such states of peace, stability, and bliss.
Shariputra, in the land of Akshobhya Tathagata there is no trade or barter, nor is there farming or cultivation. The people of that land constantly enjoy ease and happiness.
Shariputra, in the land of Abhirati, when people sing or amuse themselves, it is never associated with sensual desire; they enjoy only the bliss of Dharma.
Shariputra, in the land of Abhirati, all the tala trees and sumana trees are arranged in straight and orderly rows. When a gentle breeze stirs them, they produce harmonious sounds. Even the music of the devas does not equal the sound of the wind moving through those trees.
Shariputra, if any bodhisattva wishes to gather in a Buddha-land, he should gather such merits and purify a Buddha-land just as Akshobhya Tathagata did while practicing the bodhisattva path and gathering in a pure and adorned land.
Shariputra, in the land of Abhirati there is never any darkness at any time or place. Although there are sun and moon, they do not emit visible light. Why is that? Because the great radiance of Akshobhya Tathagata constantly illumines the whole land.
Shariputra, it is like a tall mansion with all its doors shut, yet with a mani jewel placed inside. The people in the house see brilliant light day and night.
In the land of Abhirati, all beings see the blazing radiance of Akshobhya Tathagata in just the same way.
Shariputra, whenever Akshobhya Tathagata walks, thousand-petaled lotus flowers naturally rise to support his feet. These lotuses are golden in color, beyond anything in the world that could serve as a comparison. This too appears through the Buddha’s extraordinary vow-power.”
The venerable Shariputra said to the Buddha, “World-Honored One, when Akshobhya Tathagata enters a house, do golden lotuses also support his feet?”
The Buddha said, “Shariputra, this matter is very shallow and obvious. Why is there any need to ask?
Shariputra, when Akshobhya Tathagata enters villages, towns, or homes, thousand-petaled lotuses immediately appear to support his feet. If any good man or good woman thinks, ‘If the Tathagata comes to this house, may the lotuses supporting his feet gather together in one place,’ then the lotuses gather there according to that person’s thought.
If someone again wishes the lotuses to remain suspended in space, then according to that person’s thought the lotuses remain in space.
This is due to the awesome spiritual power of Akshobhya Tathagata.
Shariputra, the lotuses beneath that Buddha’s feet are given to people so that they may build stupas and make offerings.
Shariputra, in order to expound the true Dharma, Akshobhya Tathagata travels throughout the land of Abhirati, and wherever he goes, golden thousand-petaled lotuses appear to support his feet.
When Akshobhya Tathagata manifests in other buddha-lands to teach and transform beings, golden thousand-petaled lotuses also appear in those lands.
Through the spiritual power of that Buddha, the entire land of Abhirati is adorned everywhere with golden thousand-petaled lotuses.”
— o0o —
CHAPTER ON THE ASSEMBLY OF SHRAVAKAS
“Moreover, Shariputra, when expounding the Dharma, Akshobhya Tathagata is able skillfully to tame immeasurable beings and cause them to attain arhatship and abide in meditative concentration and the eight liberations. Their number is extremely great.
Shariputra, Akshobhya Tathagata has immeasurable and innumerable shravakas. I do not see any mathematician able to calculate their number.
Shariputra, just as in my land the number of those who attain the fruits of stream-enterer, once-returner, and non-returner is beyond reckoning, so in the land of Abhirati the number of those who attain arhatship is likewise beyond reckoning.
Shariputra, a stream-enterer here who is exceedingly indolent undergoes seven births. Only when the Dharma is taught to him does he attain arhatship. I call him one who undergoes seven births.
But in the land of Abhirati, there are those who, on hearing Akshobhya Tathagata teach the Dharma the first time, attain the fruit of stream-entry; on hearing it the second time, attain the fruit of once-returning; on hearing it the third time, attain the fruit of non-returning; and on hearing it the fourth time, attain arhatship. Those who are not certain to attain arhatship within one lifetime are called indolent persons.
Shariputra, in that land, one who attains stream-entry attains arhatship in that very lifetime. It is not like this world, where one must pass through seven lives.
In that land, one who attains the fruit of once-returning attains arhatship in that very lifetime. It is not like this world, where one must be reborn once in heaven and once again among humans and is then called a once-returner.
In that land, one who attains the fruit of non-returning attains arhatship in that very lifetime. It is not like this world, where one must first be born in heaven and only then attain arhatship, no longer returning to the human realm.
Shariputra, in the land of Abhirati, Akshobhya Tathagata teaches the various grades within the shravaka assembly all the way up to the bliss of the holy fruit in this manner. If good men and good women clearly understand this Dharma, they will not die as ordinary persons or as trainees. They will enter extinction only after attaining the stage beyond training, that of the arhat.
Shariputra, the term ‘beyond training’ is merely a provisional designation applied to the fruit of arhatship.
The shravaka assembly in the land of Abhirati is pure, complete, secure, and firm in samadhi.
Shariputra, the shravakas of Akshobhya Tathagata are provisionally designated as great arhats whose outflows and afflictions are exhausted, whose work is done, who have laid down the burden of birth and death, attained self-benefit, utterly cut off the fetters of the three realms, and are liberated by right knowledge. Most of these arhats abide in meditative concentration and the eight liberations.
Shariputra, Akshobhya Tathagata has such a shravaka assembly, fully adorned with merit.
Moreover, Shariputra, in the land of Abhirati there are stairways made of the three treasures, gold, silver, and lapis lazuli, leading from Jambudvipa up to the Trayastrimsha heaven.
If the devas of the Trayastrimsha wish to come and see Akshobhya Tathagata, bow to him, and make offerings, they descend by those jeweled stairs to the place of the Buddha. When those devas see the prosperity of the people of Jambudvipa, they are filled with admiration and say, ‘We have the merit of devas, and the people of Jambudvipa have the merit of humans. The superior merit of humans is no different from our heavenly merit, and indeed is greater, because in the human realm Akshobhya Tathagata is present teaching the Dharma.’
For that reason, the devas often delight in the human realm.
Shariputra, if the people of Jambudvipa ascend to the heavens, they do not delight in them. Why? Because they think, ‘Akshobhya Tathagata constantly abides in the human realm teaching the Dharma for our benefit.’ Moreover, their merit does not differ from that of the heavenly realm. Therefore, the Trayastrimsha heaven is not equal to the human realm.
Shariputra, in the land of Abhirati, through the Buddha’s spiritual power, gods and humans can see one another, just as people here see the moon and stars.
Shariputra, the sound of Akshobhya Tathagata teaching the Dharma resonates throughout the land of Abhirati, and among the four assemblies there is no place where the hearing of the Dharma is absent.
Shariputra, the shravakas in the land of Abhirati long only for the food of Dharma and do not think of other food. When they hear the Dharma, they become single-minded and serene; whether sitting or standing, body and mind do not grow weary.
Shariputra, Akshobhya Tathagata teaches the Dharma to the great assembly while abiding in the sky. Whether or not the shravakas possess supernatural powers, through the Buddha’s awesome power they all remain in the sky and hear the Dharma in the three postures of walking, standing, and sitting.
When those shravakas wish to enter nirvana, they sit cross-legged and pass into extinction, whereupon the great earth quakes, and after they have passed away, devas and humans all come to make offerings.
Some arhats, when they wish to enter extinction, emit fire from their bodies and cremate themselves.
Some, when entering extinction, travel in space like five-colored clouds and in an instant vanish without a trace.
Some, at the time of extinction, appear in the sky and fall like a rain shower, disappearing completely upon reaching the earth.
Shariputra, this is because, while practicing the bodhisattva path, Akshobhya Tathagata made the vow: ‘If I become a Buddha, then the shravakas in my land will enter extinction in the three deportments.’
Moreover, Shariputra, among the shravakas in the land of Abhirati, most obtain the four fearlessnesses, and those who obtain the four bases of supernatural power are even more numerous.
Shariputra, the shravaka assembly in the land of Abhirati is thus fully endowed with merit.”
The venerable Shariputra said to the Buddha, “World-Honored One, Akshobhya Tathagata has a shravaka assembly that has perfectly fulfilled vast and great merit.”
— o0o —
CHAPTER ON THE ASSEMBLY OF BODHISATTVAS
At that time, the Venerable Shariputra thought: The World-Honored One has already spoken of the Shravaka assembly in the land of Wonderful Joy as fully endowed with merit. I now wish to hear about the bodhisattvas in that land who are fully endowed with merit as well. Why? Because all merit arises from this.
The World-Honored One, knowing this thought, said:
“Shariputra, in the land of Wonderful Joy of Akshobhya Tathagata, there are immeasurable hundreds of thousands of millions of bodhisattvas gathered together.
Those monastic bodhisattvas, through the Buddha’s spiritual power, are able to understand, receive, uphold, and recite whatever Dharma they hear.
Shariputra, in this world I teach only a very little Dharma. Compared with the Dharma treasury taught by Akshobhya Tathagata, it does not equal even one part in a hundred, a thousand, or even an upanishad fraction.
Shariputra, when Akshobhya Tathagata practiced the bodhisattva path in the past, he made this vow: When I become a Buddha, bodhisattvas in my land, through my spiritual power, will be able to understand, receive, uphold, and recite whatever Dharma they hear.
Shariputra, through the original vow-power of Akshobhya Tathagata, bodhisattvas in Wonderful Joy can receive and recite the Dharma taught by that Buddha and become fully familiar with it.
Shariputra, if bodhisattvas in Wonderful Joy wish to go to other Buddha-lands, the moment they arouse that thought they immediately arrive there. Their bodies, robes, language, and voices all skillfully accord with those of the local beings. After arriving, they bow to and make offerings to the Buddhas there, listen to the true Dharma, ask questions skillfully, and when finished, return to their own land.
Shariputra, in this Fortunate Aeon, nine hundred ninety-six Buddhas will appear in the world. If any bodhisattva wishes to see Akshobhya Tathagata, that bodhisattva should vow to be born in his land of Wonderful Joy.
Shariputra, if good men or good women from this world or other worlds, at death, have been born, are being born, or will be born in the Wonderful Joy land of Akshobhya Tathagata, they certainly will not settle in the Shravaka stage.
Why? Because they practice the Buddha path, constantly meet the Tathagata, and Heavenly Mara Papiman finds no opportunity against them. They have forever cut off thoughts inclined toward the two lesser vehicles, Shravaka and Pratyekabuddha. They constantly abide in the great assemblies of Tathagatas and are certain to attain unsurpassed bodhi.
Shariputra, you should know that beings in the pure land of Akshobhya Tathagata are never retrogressive. They cannot be drawn back into retreat. They abide in unsurpassed bodhi with great power, unshaken and never turning back.
Shariputra, if good men or good women from this world or other worlds are born in Wonderful Joy at the time of death, then upon birth they think: I have entered the house of the Tathagata and dwell safely in the city of fearlessness.
Shariputra, the conversations and discussions of bodhisattvas in Wonderful Joy are all in accord with Prajna Paramita. They respect one another and regard one another as teachers.
Moreover, Shariputra, in Wonderful Joy there are few lay bodhisattvas and many monastic bodhisattvas. All of them, through the spiritual power of Akshobhya Tathagata, can understand, receive, uphold, and recite the Dharma they hear.
Shariputra, although lay bodhisattvas there are not always in Dharma assemblies, through the Buddha’s power, whether standing or sitting they hear the Dharma and immediately understand, receive, uphold, and recite it thoroughly. The same is true for monastic bodhisattvas, even when they are in other places.
When these bodhisattvas abandon one body and take another, they do not forget the scriptures they have heard. According to their vows, they are born in various Buddha-lands. This too is an adornment accomplished by the merit of Akshobhya Tathagata’s original vows.
Shariputra, if any bodhisattva wishes to see immeasurable hundreds of thousands of millions of nayutas of Buddhas in a single lifetime, that bodhisattva should vow to be born in the land of Akshobhya Tathagata. If born there, one immediately sees immeasurable Buddhas, plants all roots of goodness, and can teach essential Dharma to innumerable hundreds of thousands of beings, causing their wholesome roots to grow.
Shariputra, in this Fortunate Aeon, when Buddhas are about to appear, even if bodhisattvas offer garments, food and drink, bedding, medicine, and all needed things to those Buddhas and then renounce home and cultivate pure conduct, the merit from those wholesome roots still does not equal one hundredth, one thousandth, or even an upanishad fraction of the paramita-aligned merit cultivated in one lifetime by bodhisattvas in the presence of Akshobhya Tathagata. This too is the pure meritorious adornment of that Buddha-land.
Shariputra, if bodhisattvas from this world or other worlds, at death, have been born, are being born, or will be born in the land of Akshobhya Tathagata, all attain irreversibility.
Why? Because in that land Heavenly Mara Papiman does not obstruct them, nor are there mara actions that disturb them.
Shariputra, it is like a venomous snake subdued by mantra so it can no longer harm. Other creatures seeing this snake are not afraid, and the snake itself is not agitated. Although no longer harmful, it still has a snake body due to former karma.
Heavenly Mara Papiman in Wonderful Joy is the same. Because when Akshobhya Tathagata practiced the bodhisattva path, he dedicated wholesome roots with this original vow: When I become a Buddha, I will tame the maras so they cause no obstruction, and they will not obstruct bodhisattvas, shravakas, or ordinary beings in my land.
Yet those maras, due to karmic results from former lives, receive mara bodies and are born in the heaven realm of Wonderful Joy. They reproach themselves and repent their beginningless offenses. Though they have the body and name of heavenly maras and enjoy freedom, they often grow weary of suffering. When Akshobhya Tathagata teaches Dharma, the retinues of mara frequently attend and listen. After hearing, their minds become pure and they cherish the Shravaka assembly, thinking: How can we abide in tranquility, with few desires and contentment? They often generate the wish to renounce home and have no thought of causing obstructions. Therefore in Wonderful Joy, all bodhisattvas, shravakas, and ordinary beings, through the majestic power of Akshobhya Tathagata while he practiced the bodhisattva path, constantly enjoy peace and happiness. This too is a supreme adornment of Wonderful Joy.”
The Venerable Shariputra said to the Buddha:
“World-Honored One, if good men and good women fill the whole great trichiliocosm with the seven jewels and give them in charity, praying to be born in Wonderful Joy, then through this aspiration they surely will not fall into the Shravaka or Pratyekabuddha stages. From one Buddha-land to another, they successively make offerings to and serve Buddhas and Tathagatas, and hear Dharma. Though they have not yet attained unsurpassed bodhi, they see thousands of millions, even immeasurable nayutas of Buddhas, and at those Buddhas’ places they plant wholesome roots.
World-Honored One, if good men and good women, by such skillful means, give away seven jewels filling the great trichiliocosm and rely on those wholesome roots to be reborn in Wonderful Joy…”
The Buddha said:
“Exactly so, Shariputra. They are well born and well arrived. Bodhisattvas like this fill that land.
Shariputra, it is like ore-gold that is smelted and refined, all dross removed until only pure gold remains, then fashioned into ornaments.
So too in Wonderful Joy, bodhisattvas abide in truth. You should know these pure bodhisattvas.
Shariputra, bodhisattvas in Wonderful Joy, whether already born, being born, or to be born, all practice one conduct: abiding in Buddha-conduct.
Shariputra, what is Buddha-conduct? It is conduct that transcends the Shravaka and Pratyekabuddha stages. The one-conduct is a provisional name for that conduct.
Therefore, Shariputra, if a bodhisattva delights in practicing that one-conduct, that bodhisattva should vow to be born in the Wonderful Joy land of Akshobhya Tathagata.
Shariputra, bodhisattvas to whom I have given predictions of non-retreat should be born in the land of Akshobhya Tathagata. Bodhisattvas born there are not abandoned by me.
Shariputra, it is like an anointed kshatriya king. If an enemy nation invades, the king hears this and thinks: my queens and sons cannot withstand enemy troops. So he gathers his queens, princes, and treasures into the palace fortress, where enemy armies cannot harm them. The kingdom is stable and secure; his majesty overawes the enemy, and there is no fear of disaster.
I do not abandon bodhisattvas just as that king does not abandon his queens, princes, and treasures. Those who cultivate bodhisattva conduct should understand this.
In Wonderful Joy there is no fear, like being in a fortress city. Enemy kings such as Papiman cannot obstruct those who cultivate bodhisattva conduct there.
Just as that anointed king is not harassed by enemy armies, so too the Tathagata is not troubled by heavenly mara.
Shariputra, it is like a person who fears creditors and goes to another country; there the creditors cannot seize him. Why? Because the creditor and his household cannot reach that place.
Bodhisattvas born in Wonderful Joy are likewise beyond the tracking path of Mara Papiman.
Shariputra, in this Saha world, Heavenly Mara Papiman often obstructs bodhisattvas and shravakas.
In Wonderful Joy, hosts of heavenly maras do not perform mara deeds. Bodhisattvas there, whether already born, being born, or to be born, are always without fear. Why? Because when Akshobhya Tathagata practiced the bodhisattva path, all wholesome roots were dedicated with this vow: when I become a Buddha, in my land heavenly maras will not obstruct and will not perform mara acts.
Shariputra, it is like a man skilled in taking poison medicine and digesting it so it causes no harm. In that land too, heavenly maras bring benefit and cause no injury.
Shariputra, the Wonderful Joy land of Akshobhya Tathagata is accomplished with such immeasurable merit.”
Then the Venerable Shariputra thought: I wish to see the land of Akshobhya Tathagata and the bodhisattva and shravaka assemblies there.
The Buddha, knowing Shariputra’s thought, without leaving his seat used spiritual power to make all of it visible and asked:
“Shariputra, do you see?”
Shariputra replied:
“Yes, World-Honored One, I have seen.”
The Buddha asked:
“Shariputra, do you see any difference in appearance between the gods and humans in that land?”
Shariputra replied:
“World-Honored One, I do not see even the slightest difference. Why? In Wonderful Joy, from clothing and food to all precious enjoyments, they are all things used by the gods.
Akshobhya Tathagata, teaching Dharma before the great assembly, is like a shining golden mountain. The Shravaka assembly is immeasurable and boundless. It is like someone going to the middle of a vast ocean and looking in all directions without seeing any shore; so too when I behold that Shravaka assembly.
While hearing Dharma, the bodies and minds of those Shravakas do not waver, as if in samadhi, unlike beings in this world who may still be shaken while in meditation.
World-Honored One, if good men and good women give in charity seven jewels filling the whole great trichiliocosm, through those wholesome roots they can skillfully be reborn in the world of Wonderful Joy. Why? Because they too attain such non-retreat.
World-Honored One, it is like a royal envoy carrying the king’s seal through another country. Along the way, local officials and guards do not obstruct him. Why? Because of the authority of the king’s seal.
These bodhisattvas are the same. Whether from this world or other worlds, after death, whether already born, being born, or to be born in Wonderful Joy, all attain non-retreat from unsurpassed bodhi. From one Buddha-land to another, they are never far from the Buddhas, the World-Honored Ones, and they will swiftly realize unsurpassed bodhi.”
The Venerable Shariputra again said:
“World-Honored One, bodhisattvas born in that land are not different from stream-enterers in this world. Why? Stream-enterers do not fall into evil paths. In the same way, bodhisattvas already born, being born, or to be born in Wonderful Joy do not fall into evil paths, and they do not fall into the Shravaka or Pratyekabuddha stages. Until they realize unsurpassed bodhi, from one Buddha-land to another, they do not depart from the Buddhas and Shravaka assemblies.”
The Buddha said:
“Exactly so, Shariputra. Bodhisattvas born in that land do not fall into the Shravaka or Pratyekabuddha stages. Until realizing unsurpassed bodhi, from one Buddha-land to another, they constantly appear before the Buddhas, make offerings, and will realize Buddhahood.
Shariputra, just as one who attains stream-entry is certain to reach Shravaka bodhi and never fall into evil paths, so too bodhisattvas from this world or other worlds who are born in that land are certain to realize unsurpassed bodhi. From one Buddha-land to another, they constantly appear before and make offerings to all Buddhas, never departing from unsurpassed bodhi.”
The Venerable Shariputra again said:
“World-Honored One, in this world there are those on the path to once-returning and those at the fruit of once-returning, up to those on the path to arhatship and those at the fruit of arhatship. Are they equal to bodhisattvas born in that land, with no difference?”
The Buddha said:
“Shariputra, do not say this. Why? Only bodhisattvas in this world who have received the Buddha’s prediction are not different from bodhisattvas born in that land.
Moreover, Shariputra, bodhisattvas seated at the bodhimanda in this world are not different from bodhisattvas born in that land. Why? Because bodhisattvas in that land practice Buddha-conduct, are not harmed by heavenly mara, never fall into the two lesser vehicles, and from one Buddha-land to another constantly make offerings to all Buddhas until they attain unsurpassed bodhi.”
At that time, the Venerable Ananda thought: I should test Elder Subhuti’s eloquence. Having thought this, he asked Elder Subhuti:
“Elder, we should look upon Akshobhya Tathagata, his Shravaka assembly, and that Wonderful Joy land.”
Elder Subhuti said to Ananda:
“If you wish to see Akshobhya Tathagata, now look upward.”
Ananda looked upward and said:
“Looking to the utmost above, I see only emptiness and stillness.”
Subhuti said:
“Akshobhya Tathagata, his Shravaka assembly, and that land are just like that, like seeing the upper sky.”
Then Shariputra said to the Buddha:
“World-Honored One, as the Buddha has taught, bodhisattvas in this world who have received the Buddha’s prediction are not different from bodhisattvas born in Wonderful Joy.
World-Honored One, now I still do not understand in what way they are the same.”
The Buddha said:
“Shariputra, because the Dharma realm is equal, there is no difference.”
— o0o —
CHAPTER ON THE ADORNMENT OF NIRVANA MERIT
The Venerable Shariputra again thought: The World-Honored One has spoken of the boundless merit of Akshobhya Tathagata while cultivating the bodhisattva path, and has also spoken of the vast, supreme adornments of Wonderful Joy and its Shravaka and bodhisattva assemblies.
Now I wish the World-Honored One to explain how Akshobhya Tathagata enters nirvana and concludes his work of transformation.
The Buddha, knowing Shariputra’s thought, said:
“Shariputra, on the day Akshobhya Tathagata enters nirvana, his transformation bodies are distributed throughout all worlds. In the hells, he teaches wondrous Dharma, taming immeasurable beings so they will attain arhatship. At this time, compared to before that Buddha’s nirvana, the number of beings attaining the stage beyond training increases.
At that very time, Akshobhya Tathagata gives a prophecy to Bodhisattva Fragrant Elephant: After I enter nirvana, you will become a Buddha named Golden Lotus Tathagata, Worthy One, Perfectly Awakened One.
Shariputra, that Golden Lotus Tathagata will have a land, merits, and number of Shravakas equal to those of Akshobhya Tathagata.
Moreover, Shariputra, when Akshobhya Tathagata enters nirvana, the whole earth trembles. The entire great trichiliocosm roars with sound, and that sound reaches the Highest Form Heaven. Hearing it, the gods know that Akshobhya Tathagata has entered nirvana.
Moreover, Shariputra, in Wonderful Joy, all forests, groves, and medicinal herbs bend their tops toward where Akshobhya Tathagata enters nirvana.
The gods all bring fragrant garlands and robes and scatter them over the Buddha’s body. Those flowers and fragrances circle around him to a height of one yojana.
In heavenly realms, gods, nagas, yakshas, gandharvas, asuras, garudas, kinnaras, mahoragas, and others all face Akshobhya Tathagata with joined palms and bow in reverence.
Gods in other worlds, through the Buddha’s spiritual power, also see that Buddha entering nirvana.
For seven days and nights, those gods are sorrowful, do not care for pleasures, and have no thoughts of sensual delight. They say to one another: Akshobhya Tathagata is the light of the world, the eye of beings. Why has he entered extinction so soon?
Shariputra, if bodhisattvas from this Saha world or from other worlds are born in Wonderful Joy after death, then those presently born there all receive predictions of unsurpassed bodhi. They cannot be counted by hundreds, but by thousands and hundreds of thousands. Such hundreds of thousands of bodhisattvas should be known as included among the number of future Buddhas and among those of omniscient nature.
Any bodhisattvas who will be born in that land also enter the number of future Buddhas and of those of omniscient nature.
Shariputra, apart from irreversible bodhisattvas, if other bodhisattvas in this world do not hear this Dharma gate of Akshobhya Tathagata’s merits, all are held by evil maras.
Moreover, Shariputra, after Akshobhya Tathagata enters nirvana, for as long as his true Dharma remains in the world, bodhisattvas born in Wonderful Joy will also be included in that number. Why? Because of Akshobhya Tathagata’s original vow-power.
Bodhisattvas born there in later times should recite one hundred and eight Dharma gates. After reciting these, they can uphold all those Dharmas.
Akshobhya Tathagata established one hundred and eight Dharma gates of intrinsic nature.
After my nirvana, if bodhisattvas are to be born in Wonderful Joy, they too should recite one hundred and eight Dharma gates and can then uphold all Dharma gates.
Shariputra, Akshobhya Tathagata skillfully embraces bodhisattvas. Though the Buddha enters nirvana, the sound of his Dharma teaching and the adornment of his merit remain no different from when he was still in the world.
Shariputra, at nirvana, fire issues from Akshobhya Tathagata’s body and cremates it. The remaining sharira are golden.
Like deodara wood, each section when cut has the auspicious mark. So too are that Tathagata’s sharira.
Moreover, Shariputra, every particle of Akshobhya Tathagata’s sharira is perfectly round, with auspicious marks inside and out.
Like pukkala wood, whichever part is split has auspicious lines inside and outside. So too are that Tathagata’s sharira.
Shariputra, to make offerings to these sharira, beings in Wonderful Joy build seven-jewel stupas throughout the great trichiliocosm and offer thousand-petaled golden lotuses. That trichiliocosm is adorned by those flower-stupas.
Moreover, Shariputra, in Wonderful Joy, when bodhisattvas are about to pass away, they never lose right mindfulness, and at the end they see signs such as these:
Some see the world where they are about to be born has no Buddha, and they themselves will become Buddha there.
Some see the world where they are about to be born already has a Buddha, and they will serve that Buddha.
Some see a bodhisattva entering the mother’s womb.
Some see a bodhisattva putting on great armor.
Some see a bodhisattva leaving home.
Some see a bodhisattva seated at the bodhimanda, subduing mara.
Some see a bodhisattva realizing omniscient wisdom.
Some see a bodhisattva in that world attaining right awakening and turning the wheel of true Dharma.
Some bodhisattvas abide in space, and their bodies gradually disappear without remainder, like burning damp grass: smoke rises, then slowly burns out and vanishes.
Shariputra, after bodhisattvas have entered extinction, gods and humans prepare offerings.
Moreover, Shariputra, after Akshobhya Tathagata enters great nirvana, the true Dharma remains in the world for one hundred thousand kalpas.”
The Venerable Shariputra asked:
“World-Honored One, the true Dharma of Akshobhya Tathagata remains for one hundred thousand kalpas. What kind of kalpa is meant?”
The Buddha said:
“Shariputra, twenty small kalpas make one kalpa. The true Dharma remains for one hundred thousand such kalpas.
Shariputra, when that true Dharma ceases, a great radiance shines in the ten directions. The earth shakes and emits a great sound. Yet that true Dharma is not destroyed by heavenly mara. Nor do the Tathagata and his Shravaka assembly vanish by their own power. It is only because in that era few people hear Dharma and most are not fond of it, so Dharma teachers keep away from them.
With little hearing of true Dharma, disbelief increases. Since disbelief does not grow wholesome qualities, they do not practice diligently. Bhikshus who understand true Dharma withdraw into seclusion. Seeing people do not delight in true Dharma, they no longer go out to proclaim it. Thus the teaching of Akshobhya Tathagata gradually disappears.”
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CHAPTER ON CAUSES AND CONDITIONS FOR REBIRTH
Then the Venerable Shariputra asked:
“World-Honored One, by what wholesome-root power and what causes and conditions do great bodhisattvas gain rebirth in the Wonderful Joy land of Akshobhya Tathagata?”
The Buddha said: “Shariputra, if great bodhisattvas wish to be born in Wonderful Joy, they should learn from how Akshobhya Tathagata in former times, while cultivating the bodhisattva path, made vast vows and then prayed for birth in that land. Such practice and vows become causes and conditions for birth in Wonderful Joy.
Moreover, Shariputra, when practicing the paramita of giving, a great bodhisattva dedicates those wholesome roots to unsurpassed bodhi and vows to meet Akshobhya Tathagata. Through this cause and condition, one is born in Wonderful Joy. The same applies when practicing the paramitas of morality, patience, and prajna.
Moreover, Shariputra, the light of Akshobhya Tathagata shines throughout the great trichiliocosm. A bodhisattva may vow: In a future life may I see that light and realize unsurpassed awakening. After seeing that light and attaining great bodhi, may I also use my own bodily light to illuminate all worlds. Through this cause and condition, that bodhisattva is born in Wonderful Joy.
Moreover, Shariputra, that Buddha’s Shravaka assembly is immeasurable and boundless. A bodhisattva may vow to see that Shravaka assembly. After seeing it, one cultivates and realizes Buddha bodhi. After realizing Buddha bodhi, one likewise has an immeasurable and boundless Shravaka assembly. Through this cause and condition, that bodhisattva is reborn in Wonderful Joy.
Moreover, Shariputra, in that land there is an immeasurable and boundless bodhisattva assembly. One may vow: I wish to see those bodhisattvas practicing meditation; I will learn from them, gather with them, study and practice together with them, and together reach the ultimate. I vow to meet those who seek perfect great compassion, those who seek great bodhi, those who leave behind the mind of the two lesser vehicles, those who abide in true emptiness, and those who are mindful of Buddha, Dharma, and Sangha.
Shariputra, if good men and good women hear the names of such bodhisattvas, they will be born in Wonderful Joy. How much more so for those who dedicate wholesome roots of Prajna Paramita toward Akshobhya Tathagata. Through this cause and condition, that person is certainly born in Wonderful Joy.
Moreover, Shariputra, if a great bodhisattva vows to be born in that land, one should contemplate this scene: in the eastern direction, across immeasurable worlds, Tathagatas teach wondrous Dharma, and Shravaka assemblies appear vividly before one’s contemplative awareness. One should vow: May I become a Buddha who teaches wondrous Dharma, with a Shravaka assembly like those Buddhas.
Shariputra, bodhisattvas should cultivate three kinds of recollection-based wholesome roots, and vow to cultivate equally with all beings, dedicating them to unsurpassed bodhi.
Shariputra, the wholesome roots dedicated by bodhisattvas in this way are without limit.
Suppose all beings each held a great bowl as vast as space and said: Please divide those wholesome roots and give them to us.
Even if those wholesome roots had form and were distributed to fill all their bowls and they all carried them away, those wholesome roots still would not be exhausted, because dedication to unsurpassed bodhi is limitless and cannot be depleted.
Shariputra, when these three recollection-based wholesome roots are accomplished and dedicated to omniscient wisdom, through those wholesome roots the Three Jewels continue to turn.
If a bodhisattva accomplishes those wholesome roots, that bodhisattva no longer falls into evil paths, can subdue Mara Papiman and his mara host, and can be born at will in Wonderful Joy or any other land.
Therefore, great bodhisattvas should accumulate these recollection-based wholesome roots. After accumulating them, they should dedicate them to Akshobhya Tathagata. Through this, they will be born in Wonderful Joy.
Again, Shariputra, the Wonderful Joy land of Akshobhya Tathagata has vast meritorious adornments not found in immeasurable other Buddha-lands. Therefore bodhisattvas should arouse this mind:
With these wholesome roots, I vow to see that land. I vow to embrace its adornments. I also vow to see the bodhisattvas in that land.
Shariputra, through the above causes and conditions, bodhisattvas will be born in Wonderful Joy.”
“Shariputra, for a great bodhisattva to vow for birth in that land, one must generate a superior and joyful aspiration.
If good men and good women bring forth that superior aspiration, I give them a prediction that they will be born in the land of Wonderful Joy.
Shariputra, suppose there is a city without towers, gardens, parks, or ponds, and no place for elephants or horses to roam. Even if the king residing there has power, because the city is empty it is not an adorned city.
Shariputra, if my Saha world possessed such meritorious adornments, it would then be adorned with supreme excellence like the land of Akshobhya Tathagata.
Shariputra, if a great bodhisattva vows to embrace a pure Buddha-land, one should follow how Akshobhya Tathagata in the past, while practicing the bodhisattva path, cultivated the merits adorning a pure land, and one should likewise gather such merits.
Moreover, Shariputra, just as today, after attaining unsurpassed bodhi, I tame immeasurable beings and bring them to the fruits of the two vehicles, and just as my Shravaka disciples have gathered and tamed many beings, if you compare them to the Shravakas of Akshobhya Tathagata, they do not equal one hundredth, one thousandth, or even an upanishad fraction. Why? Because that number is immeasurable. In terms of liberation, however, there is no difference.
Shariputra, when Maitreya Tathagata appears in the world, his Shravakas and all those tamed by him, compared with Akshobhya Tathagata’s Shravakas, will likewise not equal even one upanishad fraction.
Shariputra, because in a single Dharma assembly Akshobhya Tathagata can tame immeasurable sentient beings, no one can know the number of those embraced by that Tathagata.
Shariputra, if you combine all the Shravakas of myself, Shakyamuni Buddha, all those they have tamed, those of Maitreya Buddha, and those of all Buddhas in this Fortunate Aeon, and compare them with the Shravakas of Akshobhya Tathagata, they still do not equal one thousand upanishad fractions. Why? Because the number is so vast. In liberation there is no difference.”
The Venerable Shariputra said: “World-Honored One, according to my understanding of your teaching, the land of Wonderful Joy is truly a land of arhats, not a land of ordinary beings. Why? Because the number of arhats in that land is so great.”
The Buddha said: “Exactly so, Shariputra. As you have said, the number of arhats in that land is extremely large.
Moreover, Shariputra, in this great trichiliocosm, the number of stars is still not as many as the number of Shravakas in the land of Akshobhya Tathagata. This is because, in one Dharma assembly of that Tathagata, immeasurable beings attain arhatship.
Shariputra, the number of stars throughout this great trichiliocosm only equals the number of beings who attain arhatship in one Dharma assembly of that Buddha. The number of Shravakas in his assemblies is beyond counting.
Moreover, Shariputra, the virtues cultivated by gods and humans in that land cannot be seen even by gods and humans of other worlds using divine vision; and even if they come to that land, they still cannot see them with divine vision.
If someone hears these merits and then receives, upholds, reads, recites, and masters them, that person has already seen and heard Akshobhya Tathagata’s bodhisattva conduct. Therefore, upon hearing this Dharma gate of merit, that person at once gives rise to pure faith.
Shariputra, in all eastern worlds, whether those of the bodhisattva vehicle or those of the shravaka vehicle who receive, uphold, read, recite, and master this Dharma gate, their number is very great. Through the power of their vows, those Shravakas and bodhisattvas have already become, are becoming, or will become awakened to unsurpassed bodhi.
So it is as well in worlds of the ten directions.
Shariputra, Akshobhya Tathagata, in Wonderful Joy and in other lands, stands foremost among those of the bodhisattva vehicle and the rest.
Shariputra, if good men and good women hear this Dharma gate praising Akshobhya Tathagata’s merits, and can skillfully receive, uphold, read, recite, and master it, then vow to be born in that land, from then until death they will be constantly protected and remembered by Akshobhya Tathagata. Mara and his retinue will not be able to cause their minds to retreat. You should know that from now until they attain unsurpassed bodhi, they will have no fear of retreat and will not be harmed by water, fire, blades, clubs, poison, venomous creatures, or vicious beasts. Nor will humans or spirits terrify them. Why? Because they are constantly protected by Akshobhya Tathagata and are destined to be born in Wonderful Joy.
Shariputra, just as the sun, though very far away, still shines light upon the beings of Jambudvipa,
so too Akshobhya Tathagata can be a light for bodhisattvas in other lands.
Shariputra, just as a bhikshu with the heavenly eye can see beautiful and ugly forms in the distance,
so too, while abiding in his own land, Akshobhya Tathagata sees all forms and kinds of bodhisattvas in other worlds.
Shariputra, just as a bhikshu with mastery of mind, having attained such paramita of supernormal powers, can clearly know the thoughts of all sentient beings even when far away,
so too when beings in other worlds vow, ‘May I be born in Wonderful Joy,’ Akshobhya Tathagata immediately hears their words.
Shariputra, all such good men and good women are clearly known by name to Akshobhya Tathagata.
Whoever receives, upholds, reads, recites, and masters this Dharma gate of merit is seen, known, and protected by Akshobhya Tathagata.”
At that time the Venerable Shariputra said: “World-Honored One, truly rare indeed is Akshobhya Tathagata’s mindful protection of those great bodhisattvas.”
The Buddha said: “Exactly as you say, Shariputra. Those great bodhisattvas are protected by the Tathagata.
Why? Because they are mindful of bodhisattvas, and thus all sentient beings come to be protected.
Shariputra, it is like an anointed great king with many granaries filled with grain and beans, who strictly orders his officials to guard them well. Why? So they can provide relief to the people when famine comes.
Shariputra, those bodhisattvas, after the Tathagata enters nirvana, will realize unsurpassed bodhi and, when the true Dharma has grown scarce, can become a great harvest.
The Tathagata likewise skillfully protects those bodhisattvas.
Shariputra, in this Saha world there are bodhisattvas who will hear this Dharma gate of Akshobhya Tathagata’s merits, and who can receive, uphold, read, recite, and master it, vowing to be born in Wonderful Joy. Know that these persons attain non-retreat.
If other bodhisattvas can likewise receive, uphold, read, recite, and master this Dharma gate, and then expound and teach it to immeasurable beings, they plant roots of merit for those beings and bring them near to unsurpassed bodhi.
Shariputra, if a bodhisattva vows to swiftly realize unsurpassed bodhi, one should receive, uphold, read, recite, and master this Dharma gate, and then teach and explain it to beings.
Why? A great bodhisattva should expound this Dharma gate of merit in order to generate the karma of great wisdom. One must arouse and accumulate this. Because of such arousal and accumulation, these people in this very life will purify afflictions.
Shariputra, therefore those of the shravaka vehicle who hear this Dharma gate should receive, uphold, read, recite, and master it, and then explain and teach it to beings.
Why? Because by upholding true Dharma in this way, those good men and good women in this very life will attain the stage beyond training.
Shariputra, if good men and good women have pure faith in this Dharma gate praising merit, they should always teach it for others.
Such persons will attain the undefiled fruit within no more than two lifetimes.
Shariputra, this Dharma gate praising Akshobhya Tathagata’s merit cannot be upheld by the shallow and foolish. Only those with deep and vast wisdom can uphold it.
Shariputra, good men and good women who are to see the Buddhas will definitely encounter this Dharma gate praising merit in person.
Shariputra, it is like a priceless jewel brought up from the great ocean. What do you think, who would receive it first?”
The Venerable Shariputra replied: “World-Honored One, kings, princes, and great ministers would receive it first.”
The Buddha said: “Shariputra, this Dharma gate of Akshobhya Tathagata’s merit is the same: bodhisattvas receive it first. Those bodhisattvas will attain non-retreat. Upon hearing this Dharma gate, they can immediately receive, uphold, read, recite, and master it. For unsurpassed bodhi, those bodhisattvas will diligently cultivate in the true nature of thusness.”
The Venerable Shariputra said: “World-Honored One, if bodhisattvas wish to abide in non-retreat, when they hear this Dharma gate praising merit, they must receive, uphold, read, recite, and master it.
Why? Because when great bodhisattvas abide in this Dharma gate, they will not retreat within the Dharma nature.”
The Buddha said: “Shariputra, suppose someone gives away gold filling all Jambudvipa, hoping to hear this Dharma gate, yet still cannot hear it. Why? Because this Dharma gate of merit cannot be upheld by those of scant merit.
Moreover, Shariputra, if one of the shravaka vehicle hears this Dharma gate of merit, then receives, upholds, reads, recites, and for unsurpassed bodhi diligently cultivates in accord with true suchness, that person in the next life will attain accomplishment, or in two lives will reach the stage of one life remaining, or in three lives at most, never beyond that, will become rightly awakened,
provided they hear this Dharma gate praising Akshobhya Tathagata’s merit, then read, recite, and master it, and further explain and teach it to immeasurable beings.
Shariputra, just as a wheel-turning holy king, through karma from former lives, causes the seven treasures to appear,
so too through the original vow-power of Akshobhya Tathagata, I now speak this Dharma gate of merit.
Shariputra, as for this Dharma gate praising merit, all great bodhisattvas who have heard it or will hear it are so because of the compassionate vow-power of Akshobhya Tathagata while practicing the bodhisattva path in former times. And in the presence of Buddhas of this Fortunate Aeon they will hear this Dharma gate taught, exactly as I explain it today, with neither increase nor decrease in all names and numbers.
Therefore, if great bodhisattvas wish to swiftly realize unsurpassed bodhi, in regard to this Dharma gate praising merit they must receive, uphold, read, recite, and master it, and teach it to others.
Moreover, Shariputra, if good men and good women, seeking this Dharma gate, go to villages, towns, or cities in order to listen, receive, uphold, read, recite, and master it, even if they are monastics and must stay in a lay household, I say they are blameless and should stay. Why? So that after they die, this Dharma gate will not disappear.
Shariputra, even if such villages are remote, these people should still go there to listen, receive, uphold, read, recite, explain, and teach this Dharma gate.
Shariputra, if good men and good women know this Dharma gate praising merit has been circulated, or that someone else has this scripture, they should go there to copy it. If that person asks them to abandon greed, or to do walking meditation, or to sit, or to stand, they should comply as requested so they may copy this scripture.
If they come to that village and cannot find it, they should go to nearby regions and seek this scripture in order to copy, receive, uphold, read, recite, and master it, then explain and teach it to others.
If they still cannot find it elsewhere, they should make this vow: In regard to unsurpassed bodhi, I must not generate retreating thoughts, because I have heard the name of this Dharma gate praising Akshobhya Tathagata’s merit. That person acted for my benefit and enabled me to hear it.
Shariputra, those who can expound this Dharma gate praising Akshobhya Tathagata’s merit, and those who hear it, do so only through the Tathagata’s majestic spiritual power.”
The Venerable Shariputra asked: “World-Honored One, after the Tathagata enters nirvana, through whose power will this Dharma gate be heard?”
The Buddha said: “Shariputra, after my nirvana, it will be heard through the majestic spiritual power of Akshobhya Tathagata. Or the Four Heavenly Kings, Shakra, and others will specifically protect the Dharma teachers who proclaim this Dharma gate. And because those bodhisattvas have mature former karma, the Four Heavenly Kings and others will, by spiritual power, encourage and support them so they may hear this Dharma gate.”
The Venerable Shariputra said: “World-Honored One, such a Dharma gate can accomplish vast merit.”
The Buddha said: “Shariputra, if in any country there are calamities of thunderbolts, hail, and other terrors, good men and good women should single-mindedly recollect Akshobhya Tathagata and recite his name; then those calamities will be dispelled. This is because in former times that Tathagata rescued hundreds of thousands of dragons from suffering. Also because of his true and unfailing compassionate original vows, and because he dedicated wholesome roots toward perfect fulfillment, reciting his name naturally dispels calamities. The only exception is beings whose former karma has already matured.”
The Venerable Shariputra said: “World-Honored One, bodhisattvas who wish to realize unsurpassed bodhi in this very life should practice vows and conduct as Akshobhya Tathagata did in former times.”
The Buddha said: “Exactly so, Shariputra, exactly as you say. Few bodhisattvas have cultivated or will cultivate a pure Buddha-land as Akshobhya Tathagata did.
Shariputra, bodhisattvas who are like Akshobhya Tathagata will all realize unsurpassed bodhi. In Buddha-nature, omniscient wisdom, and embracing Buddha-lands, they are all alike. As for the bodhisattva and shravaka assemblies, there may be superior and inferior distinctions; but in liberation, there is no difference.”
At that time, gods of the desire realm and Brahma gods all faced Akshobhya Tathagata, joined their palms, bowed, and proclaimed three times:
“Homage to Akshobhya Tathagata, Worthy One, Perfectly Awakened One, most rare indeed. Homage to Shakyamuni Tathagata, Worthy One, Perfectly Awakened One, who skillfully expounds this Dharma gate praising such merit.”
Gods of the desire realm scattered heavenly mandarava flowers and heavenly incense over the Buddha. The scattered flowers and incense gathered into a canopy in the sky. Those gods also scattered flowers and incense toward Akshobhya Tathagata as offerings.
Then Shakra, Lord of the Gods, thought: I and the gods of the desire realm, together with the four assemblies, all wish to see Akshobhya Tathagata.
The Buddha, knowing Shakra’s thought, rose into the sky and sat cross-legged.
Through the Buddha’s spiritual power, the entire great assembly abided in the sky and all saw the world of Wonderful Joy, Akshobhya Tathagata, the bodhisattva assembly there, and the shravaka assembly there.
After seeing this, the whole assembly knelt on the right knee and bowed toward Akshobhya Tathagata.
The assembly in this world thought together: Is it because they see Akshobhya Tathagata that the gods of Trayastrimsha Heaven have gathered here to bow and make offerings?
At that time, Shakra thought: The gods in that land of Wonderful Joy still have the view of self because of perceiving persons. The people of that land enjoy food, clothing, and pleasures no different from those heavenly beings.
After withdrawing his spiritual display, the World-Honored One said to Shakra:
“Lord of the Gods, the people of Wonderful Joy all enjoy heavenly blessings and happiness. You should delight in this. Those beings here who have seen Akshobhya Tathagata and delight in the heavenly blessings of Wonderful Joy, after death will be born in Akshobhya Tathagata’s land. So too for beings in other worlds.”
The Venerable Shariputra said to Shakra:
“Because you have seen Shakyamuni Buddha and Akshobhya Tathagata, by this cause and condition you gain wholesome benefit in this very life, not to mention that you have already obtained a Dharma surpassing ordinary people.”
Then Shakra again thought: Beings who hear this Dharma gate of merit also gain wholesome benefit. How much more those born in Akshobhya Tathagata’s land.
The Buddha said to Shakra:
“Those of the bodhisattva vehicle who will be born in that land also gain wholesome benefit. Why? Because those bodhisattvas all abide in non-retreat.
If other bodhisattvas in this life vow to be born in that land, know that they too all abide in non-retreat.”
When the Buddha taught this Dharma gate, five hundred bhikshus attained liberation of mind in the undefiled Dharma. Five thousand bodhisattvas, six thousand bhikshunis, eight thousand upasakas, ten thousand upasikas, and immeasurable sons of gods in the desire realm all vowed to be born in the Wonderful Joy land of Akshobhya Tathagata.
The Buddha immediately gave them predictions that they would all be reborn in that land.
If any beings later vow to be born in that land, the Buddha also gives them predictions that they will be reborn there.
At that time, throughout the great trichiliocosm, the earth quaked in six ways: shaking, universally shaking, equally universally shaking; trembling, universally trembling, equally universally trembling. This occurred due to the sustaining power of this Dharma gate praising Akshobhya Tathagata’s merit.
After the Buddha spoke this sutra, the Venerable Shariputra and the rest, along with gods, humans, asuras, gandharvas, garudas, kinnaras, mahoragas, and the entire great assembly, hearing the Buddha’s words, rejoiced greatly, accepted them in faith, and practiced accordingly.