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On this Kharoṣṭhī language version of the Akṣobhyavyūha sūtra, six hundred lines of which are found in the Bajaur Collection of scrolls found in the late 1990s by Nazim Khan at Mian Kaly in the Bajaur District of the Khyber Pakhtunkhwa (formerly Northwest Frontier) Province of Pakistan, see Gul 2024. See also Strauch 2010, p. 26.
Of the forty-nine texts of the Ratnakūṭa collection, only five are extant in Sanskrit. See, Pedersen 1989, pp. 60–61.
For a full bibliography including over forty publications in Japanese related to this text, see the Open Philology website: https://bibliography.openphilology.eu/bibliography/sutra/6/.
Following S, Y, N, and H, gnod sems kyi sems mi bskyed. D reads gnod sems can kyi sems mi bskyed.
Up to here is an iteration of the (twelve or) thirteen ascetic practices (Skt. dhūtaguṇa) which are enumerated in many other sources (see glossary). Here they are followed by further practices.
Tib. lag pa bsgyur zhing. This likely refers to the act of teaching while crossing one’s arms over the chest, which can be seen as disrespectful towards the sacred Dharma.
Tib. dge sbyong dang bram ze. This translates the much-debated Sanskrit dvanda compound term śramaṇabrāhmaṇa. In this context it likely refers to forest-dwelling renunciants in other non-Buddhist philosophical and spiritual traditions. While the term brāhmaṇa is often taken as referring simply to a caste identity (“Brahmin”), it was also used as an aspirational category. For a book length analysis of the complex valences in how the term śramaṇabrāhmaṇa was used in early Buddhism, see McGovern 2019.
Following the Yongle edition which reads lags na. The Degé and Stok editions read las na, which appears to be a scribal error.
In Mahāyāna tradition, it is said that bodhisattvas take their final rebirth in the Heaven of Joy as bodhisattvas on the tenth bhūmi, and it is from there that they reach complete, final or perfect awakening.
Tib. nam mkha’ la gnas so. The example that follows makes it evident that by “remaining in space” within the womb it is meant that while they are there they do not touch the walls of the womb and therefore remain untainted by it.
The terms for these numbers are tentative. The Tibetan (with the tentative Sanskrit terms they translate), is as follows: rtsis kyis khyad phyin [bhṛśa, vāḍha] ni ’di snyed cig go zhe ’am/ gtams [kaṅkara] ni ’di snyed cig go zhe ’am/ dkrigs [bimbara] ni ’di snyed cig go zhe ’am/ mchog yas [pravara] ni ’di snyed cig go zhe ’am/ ka ran da ni ’di snyed cig go zhe ’am/ zil gnon ni ’di snyed cig go zhe ’am/ ther ’bum [ayuta] ni ’di snyed cig go zhe ’am/ zhal du med pa ni ’di snyed cig go zhe ’am/
Tib. shing ljon chen po ti mi sa zhes bya ba. A tree known as timiśa or tiniśa appears a few times in Vālmīki’s Rāmāyana, and it is mentioned there that monkeys eat its fruit.
Translation tentative. Tib. lag pa’i reg pa dang/ bong ba dang/ dbyig pa la sogs pa. The abridged translation of the parallel section from the Chinese reads: “free from harm by water, fire, knives, cudgels, ferocious beasts and poisonous insects.” Chang 1984, p. 334.
Tib. yang dag par rdzogs pa’i sangs rgyas gnyis pa las ’da’ bar ni mi ’gyur ro. The syntax is clumsy here, but as becomes clear, the gnyis pa (“second”) here and passim does not refer to a second Buddha, but refers to the aforementioned “body” or “lifetime.” This is also the interpretation found in the abridged translation from Chinese which reads “…[at most] two lifetimes.” Chang 1984, p. 335.
For a discussion of the doctrine of the early Mahāyāna, whereby there cannot be more than one fully awakened buddha present in any given world system at the same time, see Nattier 2000, p. 89 ff.
Literally “Joyful” or “Higher Joy”, the name of the eastern buddhafield of Akṣobhya. The buddhafield is described as being one thousand buddhafields away from our own world in the eastern direction.
The absence of an intrinsic self-nature in persons and in all phenomena.
Literally “unperturbed” or “immovable.” The buddha of the eastern buddhafield of Abhirati. As detailed in this sūtra, the name was given to a monk when he made his bodhisattva resolutions and was retained when he attained full awakening. The name refers to Akṣobhya’s firmness of resolve in his commitments as a bodhisattva and his ability to remain unperturbed in his interactions with sentient beings.
A major śrāvaka disciple and personal attendant of the Buddha Śākyamuni during the last twenty-five years of his life. He was a cousin of the Buddha (according to the Mahāvastu, he was a son of Śuklodana, one of the brothers of King Śuddhodana, which means he was a brother of Devadatta; other sources say he was a son of Amṛtodana, another brother of King Śuddhodana, which means he would have been a brother of Aniruddha).
Ānanda, having always been in the Buddha’s presence, is said to have memorized all the teachings he heard and is celebrated for having recited all the Buddha’s teachings by memory at the first council of the Buddhist saṅgha, thus preserving the teachings after the Buddha’s parinirvāṇa. The phrase “Thus did I hear at one time,” found at the beginning of the sūtras, usually stands for his recitation of the teachings. He became a patriarch after the passing of Mahākāśyapa.
Armor or protective clothing was made of closely interwoven strands of material, strapped around the body. In the Mahāyāna sūtras, armor is used symbolically to refer to power of the resolve of the mind of awakening and its attendant practices of the six perfections, which give complete protection from all afflictions.
A general term applied to spiritual practitioners who live as ascetic mendicants. In Buddhist texts, the term usually refers to Buddhist monastics, but it can also designate a practitioner from other ascetic/monastic spiritual traditions. In this context śramaṇa is often contrasted with the term brāhmaṇa (bram ze), which refers broadly to followers of the Vedic tradition. Any renunciate, not just a Buddhist, could be referred to as a śramaṇa if they were not within the Vedic fold. The epithet Great Śramaṇa is often applied to the Buddha.
Ascetic practices that may be adopted by renunciants. The list varies slightly according to different sources. The Mahāvyutpatti list, which is very close but not identical to how they are presented here, is as follows: (1) wearing rags (
A broad shade-giving tree (
The lunar month that typically falls in October-November, which in general Indian tradition was considered the most powerful time to perform good actions.
Yeshé Dé (late eighth to early ninth century) was the most prolific translator of sūtras into Tibetan. Altogether he is credited with the translation of more than one hundred sixty sūtra translations and more than one hundred additional translations, mostly on tantric topics. In spite of Yeshé Dé’s great importance for the propagation of Buddhism in Tibet during the imperial era, only a few biographical details about this figure are known. Later sources describe him as a student of the Indian teacher Padmasambhava, and he is also credited with teaching both sūtra and tantra widely to students of his own. He was also known as Nanam Yeshé Dé, from the Nanam (sna nam) clan.
A common epithet of buddhas.
In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).
The name of the tree under which the Buddha Śākyamuni attained awakening. The same term is used to describe the trees under which other thus-gone ones, both in this realm and others, attain awakening.
A being who is dedicated to the cultivation and fulfilment of the altruistic intention to attain perfect buddhahood, traversing the ten bodhisattva levels (daśabhūmi, sa bcu). Bodhisattvas purposely opt to remain within cyclic existence in order to liberate all sentient beings, instead of simply seeking personal freedom from suffering. In terms of the view, they realize both the selflessness of persons and the selflessness of phenomena.
The term can be understood to mean “great courageous one” or "great hero,” or (from the Sanskrit) simply “great being,” and is almost always found as an epithet of “bodhisattva.” The qualification “great” in this term, according to the majority of canonical definitions, focuses on the generic greatness common to all bodhisattvas, i.e., the greatness implicit in the bodhisattva vow itself in terms of outlook, aspiration, number of beings to be benefited, potential or eventual accomplishments, and so forth. In this sense the mahā- is closer in its connotations to the mahā- in “Mahāyāna” than to the mahā- in “mahāsiddha.” While individual bodhisattvas described as mahāsattva may in many cases also be “great” in terms of their level of realization, this is largely coincidental, and in the canonical texts the epithet is not restricted to bodhisattvas at any particular point in their career. Indeed, in a few cases even bodhisattvas whose path has taken a wrong direction are still described as bodhisattva mahāsattva.
Later commentarial writings do nevertheless define the term—variably—in terms of bodhisattvas having attained a particular level (bhūmi) or realization. The most common qualifying criteria mentioned are attaining the path of seeing, attaining irreversibility (according to its various definitions), or attaining the seventh bhūmi.
The way or “vehicle” (
The physical remains or personal objects of a previous thus-gone one, worthy one, or other realized being that are venerated for their perpetual potency. They are often enshrined in stūpas and other public monuments so as to bring benefit to the Buddhist community at large. It can also, as here, refer to the relics retrieved from the ashes after the body is cremated.
A high-ranking deity presiding over a divine world; he is also considered to be the lord of the Sahā world (our universe). Though not considered a creator god in Buddhism, Brahmā occupies an important place as one of two gods (the other being Indra/Śakra) said to have first exhorted the Buddha Śākyamuni to teach the Dharma. The particular heavens found in the form realm over which Brahmā rules are often some of the most sought-after realms of higher rebirth in Buddhist literature. Since there are many universes or world systems, there are also multiple Brahmās presiding over them. His most frequent epithets are “Lord of the Sahā World” (sahāṃpati) and Great Brahmā (mahābrahman).
Gods in the brahmā heavens of the form realm.
Brahmā Sahāmpati is the main epithet of Brahmā, the presiding deity of our present world, the Sahā world, or the “world of endurance.”
A member of the highest of the four castes in Indian society, which is closely associated with religious vocations.
The eightfold Buddhist path as presented in the Śrāvakayāna, namely: right view, right intention, right speech, right conduct, right livelihood, right effort, right recollection, and right samādhi.
Here refers to a world that has been transformed and blessed by the presence of a buddha. Similar to “buddhafield.”
A buddhafield refers the field of activity, or particular world system, in which a specific buddha resides, in which beings may follow the path to awakening. There are innumerable such pure lands or buddhafields in Mahāyāna Buddhist cosmology.
An epithet of buddhas. A bull is fearless and is the leader of a herd. The term more broadly can refer to the chief, lord, or best among any group.
Lit. “brahmā conduct,” it refers to a life of pure conduct characterized by celibacy.
Dhyāna is defined as one-pointed abiding in an undistracted state of mind, free from afflicted mental states. Four states of dhyāna are identified as being conducive to birth within the form realm. In the context of the Mahāyāna, it is the fifth of the six perfections. It is commonly translated as “concentration,” “meditative concentration,” and so on.
The term dharma conveys ten different meanings, according to Vasubandhu’s Vyākhyāyukti. The primary meanings are as follows: the doctrine taught by the Buddha (Dharma); the ultimate reality underlying and expressed through the Buddha’s teaching (Dharma); the trainings that the Buddha’s teaching stipulates (dharmas); the various awakened qualities or attainments acquired through practicing and realizing the Buddha’s teaching (dharmas); qualities or aspects more generally, i.e., phenomena or phenomenal attributes (dharmas); and mental objects (dharmas).
Literally “monks who recite the Dharma.” In early Buddhism, particularly before the teachings were written down and were transmitted orally,
The ultimate nature of phenomena, sometimes equated with emptiness. The term is interpreted variously—given the many connotations of both
Literally “body of Dharma.” A term that refers to the eternal, imperceptible awakening of a buddha. It is distinguished from
The previous buddha who prophesied the awakening of the Buddha Śākyamuni.
The term used in this text for the particular qualities, or excellences, of the aspirations or prayers made by the bodhisattva Akṣobhya, which in turn lead to the particular qualities of his buddhafield after his full awakening. See discussion in Nattier 2000, p. 98.
A series of progressively more subtle states of meditative realization or attainment. There are several presentations of these found in the canonical literature. One of the most common is as follows: (1) One observes form while the mind dwells at the level of the form realm. (2) One observes forms externally while discerning formlessness internally. (3) One dwells in the direct experience of the body’s pleasant aspect. (4) One dwells in the realization of the sphere of infinite space by transcending all conceptions of matter, resistance, and diversity. (5) Transcending the sphere of infinite space, one dwells in the realization of the sphere of infinite consciousness. (6) Transcending the sphere of infinite consciousness, one dwells in the realization of the sphere of nothingness. (7) Transcending the sphere of nothingness, one dwells in the realization of the sphere of neither perception nor nonperception. (8) Transcending the sphere of neither perception nor nonperception, one dwells in the realization of the cessation of conception and feeling.
A set of eighty bodily characteristics and insignia borne by both buddhas and kings of the entire world (
The inspiration and courage to teach the Dharma.
Emptiness denotes the ultimate nature of reality, the total absence of inherent existence and self-identity with respect to all phenomena. According to this view, all things and events are devoid of any independent, intrinsic reality that constitutes their essence. Nothing can be said to exist independent of the complex network of factors that gives rise to its origination, nor are phenomena independent of the cognitive processes and mental constructs that make up the conventional framework within which their identity and existence are posited. When all levels of conceptualization dissolve and when all forms of dichotomizing tendencies are quelled through deliberate meditative deconstruction of conceptual elaborations, the ultimate nature of reality will finally become manifest. It is the first of the three gateways to liberation.
A common epithet of buddhas. According to some explanations, “wisdom” refers to awakening, and “conduct” to the three trainings (
A cosmic period of time, sometimes equivalent to the time when a world system appears, exists, and disappears. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser eons. In the course of one great eon, the universe takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion; during the next twenty it remains; during the third twenty, it is in the process of destruction; and during the last quarter of the cycle, it remains in a state of empty stasis. A fortunate, or good, eon (bhadrakalpa) refers to any eon in which more than one buddha appears.
One of six or seven types of pride, it is the pride of overestimating one’s own accomplishments.
Refers to the seven factors or branches of awakening. They are respectively the factor of awakening of right mindfulness, right investigation of truth, right effort, right joy, right mental pliancy, right single-pointed concentration and right equanimity.
Here refers to the five faculties, namely faith, perseverance, recollection or mindfulness, meditative absorption, and insight. These are included among the thirty-seven factors of awakening.
An unordained female practitioner who observes the five vows not to kill, lie, steal, be intoxicated, or commit sexual misconduct.
Acts for which one will be reborn in hell immediately after death, without any intervening stages. The five are killing a worthy one (arhat), killing one’s own father, killing one’s own mother, causing a schism in the monastic community, and maliciously drawing blood from a thus-gone one.
Name of the present eon of time, during which one thousand buddhas appear in succession, Śākyamuni being the fourth and Maitreya the fifth.
Four types of absorption related to intention, diligence, attention, and analysis as they manifest on the greater path of accumulation.
According to traditional Buddhist cosmology, our universe consists of a central mountain, known as Mount Meru or Sumeru, surrounded by four island continents (dvīpa), one in each of the four cardinal directions. The Abhidharmakośa explains that each of these island continents has a specific shape and is flanked by two smaller subcontinents of similar shape. To the south of Mount Meru is Jambudvīpa, corresponding either to the Indian subcontinent itself or to the known world. It is triangular in shape, and at its center is the place where the buddhas attain awakening. The humans who inhabit Jambudvīpa have a lifespan of one hundred years. To the east is Videha, a semicircular continent inhabited by humans who have a lifespan of two hundred fifty years and are twice as tall as the humans who inhabit Jambudvīpa. To the north is Uttarakuru, a square continent whose inhabitants have a lifespan of a thousand years. To the west is Godānīya, circular in shape, where the lifespan is five hundred years.
See “root downfalls.”
Four gods who live on the lower slopes (fourth level) of Mount Meru in the eponymous Heaven of the Four Great Kings (Cāturmahārājika, rgyal chen bzhi’i ris) and guard the four cardinal directions. Each is the leader of a nonhuman class of beings living in his realm. They are Dhṛtarāṣṭra, ruling the gandharvas in the east; Virūḍhaka, ruling over the kumbhāṇḍas in the south; Virūpākṣa, ruling the nāgas in the west; and Vaiśravaṇa (also known as Kubera) ruling the yakṣas in the north. Also referred to as Guardians of the World or World Protectors (lokapāla, ’jig rten skyong ba).
The four communities are: male monastics, female monastics, male lay devotees, and female lay devotees.
’phags pa de bzhin gshegs pa mi ’khrugs pa’i bkod pa zhes bya ba theg pa chen po’i mdo (Āryākṣobhyatathāgatasyavyūhasūtra). Toh 50, Degé Kangyur vol. 40 (dkon brtsegs, kha), folios 1.b–70.a.
’phags pa de bzhin gshegs pa mi ’khrugs pa’i bkod pa zhes bya ba theg pa chen po’i mdo. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripiṭaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: Krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 40, pp. 3–187.
’phags pa de bzhin gshegs pa mi ’khrugs pa’i bkod pa zhes bya ba theg pa chen po’i mdo. Stok Palace Kangyur vol. 36 (dkon brtsegs, kha), folios. 1.a–102.b.
Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.
A ju fo guo jing 阿閦佛國經 (Akṣobhyatathāgatasyavyūhasūtra), Taishō 313 (CBETA)
Budong rulai hui 不動如來會 (Akṣobhyatathāgatasyavyūhasūtra), Taishō 310(6) (CBETA)
Chang, Garma C. C. A Treasury of Mahāyāna Sutras: Selections from the Mahāratnakūṭa Sutra. Annotated edition. Pennsylvania State University Press, 1983.
Dantinne, Jean. La Splendeur de l’Inébraniable (Akṣobhyavyūha). Tome 1, Chapitres I–III: Les Auditeurs (Śrāvaka). Louvain-la-Neuve, Institut Orientaliste, 1983.
Gul, Jan. “Akṣobhyavyūha an Early Mahāyāna Sūtra in Kharoṣṭhī (Manuscript) from Gandhāra: A Palaeographic Study.” Ancient Pakistan XXXV (2024): 49–76.
Kwan, Tai-wo. A Study of the Teaching Regarding the Pure Land of Akṣobhya Buddha in Early Mahāyāna. PhD Diss. University of California, Los Angeles, 1985.
McGovern, Nathan. The Snake and the Mongoose: The Emergence of Identity in Early Indian Religion. New York: Oxford University Press, 2018.
Nattier, Jan. “The Realm of Akṣobhya: A Missing Piece in the History of Pure Land Buddhism.” Journal of the International Association of Buddhist Studies 23, no. 1 (2000): 71–102.
Pedersen, K. Priscilla. “Notes on the Ratnakūṭa Collection.” Journal of the International Association of Buddhist Studies 3, no. 2 (June 30, 1980): 60–66.
Sakaki, Ryōzaburō, ed. Honyaku myōgi taishū (Mahāvyutpatti). 2 vols. 1916. Reprint, Tokyo: Kokusho Kanakōkai, 1987.
Strauch, Ingo. “More Missing Pieces of Early Pure Land Buddhism: New Evidence for Akṣobhya and Abhirati in an Early Mahayana Sutra from Gandhāra.” Eastern Buddhist 41.1 (2010): 23–66.
Williams, Paul. Buddhism: The Origins and Nature of Mahāyāna Buddhism; Some Mahāyāna Religious Topics, Volume 3. Taylor & Francis, 2004.
For further related works, including Japanese scholarship, see Open Philology website: https://bibliography.openphilology.eu/bibliography/sutra/6/
C Choné Kangyur
D Degé Kangyur
H Lhasa Kangyur
J Lithang Kangyur
K Kangxi Peking Kangyur
N Narthang
S Stok Palace Kangyur
Y Yongle Peking Kangyur
When Śāradvatīputra requests a teaching on exemplary bodhisattvas of the past whom Buddhist practitioners in the present and future can emulate, the Buddha gives an extensive teaching on the previous bodhisattva training of the thus-gone one Akṣobhya. As a result of the unshakable resolve and firm commitment of Akṣobhya (whose name means ‘Imperturbable’) in his previous bodhisattva vows, the excellent arrays of qualities in his heavenly buddhafield are unexcelled among all buddhafields of all the buddhas of the Fortunate Eon. Anyone who takes rebirth in his heavenly pure land, which lies far to the east of our own world system, will themselves be sure to reach unsurpassed and perfect awakening.
Tenzin Bhuchung translated the text during his tenure as an 84000 Postdoctoral Fellow at the Center for Healthy Minds at the University of Wisconsin, Madison.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Dawn Collins copyedited the text. Sameer Dhingra was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Zhou Tian Yu, Chen Yi Qin, Zhou Xun, Zhao Xuan and David.
The Array of the Thus-Gone One Akṣobhya, also referred to within the text as Akṣobhya’s Prophecy, is the sixth sūtra in the Heap of Jewels (Skt. Ratnakūṭa; Tib. dkon brtsegs) collection. It is an extensive teaching on the wonders of Abhirati, a buddhafield far to the east of our own world system that is presided over by the thus-gone one Akṣobhya, whose name means “unperturbed.” To be reborn in Akṣobhya’s heavenly pure land is to be assured eventual full awakening. As the Buddha Śākyamuni explains in this sūtra, the particularly marvelous and bountiful qualities of this buddhafield are the result of the particular aspirations made by Akṣobhya when he first donned the armor of a bodhisattva by arousing the mind of awakening—the commitment to pursue awakening for all beings.
Although this sūtra is less well known than the very influential Sukhavativyūha (Toh 49), which describes the western buddhafield of Amitabha, the Akṣobhyavyūha is likewise a foundational scripture of great importance for the Pure Land Buddhism that is particularly popular in East Asia.
The setting of the discourse is Vulture Peak Mountain near Rājagṛha, capital of the ancient Magadha region located in what is now the Indian state of Bihar. The discourse begins when Śāradvatīputra requests the Buddha Śākyamuni to give a teaching on the qualities of exemplary bodhisattvas of the past, so that this may provide guidance for practitioners in the future. In response, the Buddha tells the assembled gods and humans about the career of Akṣobhya, a monk turned bodhisattva and then fully awakened buddha, in a world system far to the east of our own named Abhirati (“Joyful”).
“At one time” the story begins, a certain monk approached the buddha of that far distant world, who was named Great Eyes, with the request to train as a bodhisattva. The Buddha Great Eyes replied that to train as a bodhisattva is very difficult, since bodhisattvas must remain “unperturbed” (Skt. akṣobhya, Tib. mi ’khrugs pa) with regard to sentient beings. Undaunted, the monk arouses the mind of awakening and publicly declares, there and then, that he will never slacken in his unwavering commitment to his bodhisattva resolutions until he reaches unsurpassable and truly perfect awakening. He expresses this commitment through a series of aspirations (Skt. praṇidhāna, Tib. smon lam). Awed by the strength of his resolve to maintain these very challenging commitments, which include, among other things, adherence to strict ascetic practices, he is given the name Akṣobhya and, on account of his qualities, is prophesied by the Buddha Great Eyes to reach full awakening.
In chapter 2, the Buddha Śākyamuni describes the extraordinary qualities of the buddhafield of Abhirati after Akṣobhya’s full awakening, and explains that these marvelous qualities are themselves direct results of the specific excellent qualities of the aspirations that Akṣobhya had made in the past as a bodhisattva. In this way, the Buddha encourages his followers to emulate Akṣobhya’s commitments in every way and, thereby, to ensure similar wonders in their own buddhafields when they too reach full awakening.
The arrays of qualities in the heaven-like realm of Abhirati are then described in some detail. It is a world in which there are no lower rebirths, in which everyone quickly attains the liberation of the state of a worthy one, in which cool breezes blow, in which gods and humans intermingle freely, ascending and descending on staircases between their realms, in which music more delightful even than the divine music of the gods is heard, in which nothing is ever lacking, and in which everyone delights in practicing the Dharma. The qualities of the buddhafield, he says, are without equal in all the buddhafields of all the buddhas of the Fortunate Eon, and to be a human there is preferable to being a god in our own world. Anyone reborn there, he says, will be irreversible on the path to unsurpassable and truly perfect awakening. However, he warns, they will not achieve such rebirth by desiring it. On the contrary, rebirth there is achieved by being without desire and by pursuing virtue, Dharma, and purity.
The next chapters describe further arrays of excellent qualities, such as the perfect communities of śrāvakas (chapter 3) and bodhisattvas (chapter 4) in Akṣobhya’s buddhafield. Chapter 5 describes the great parinirvāṇa of the thus-gone one Akṣobhya himself, and chapter 6 enumerates “the causes and conditions” for being reborn there, or, in other words, what one must do to ensure rebirth there. Prominent among these causes and conditions are learning, memorizing and widely propagating this very scripture.
The Array of the Thus-Gone One Akṣobhya is among the earliest Mahāyāna Buddhist scriptures to have been translated into Chinese. Therefore, it is an important early witness to the development of the Mahāyāna. Its literary style, with extensive formulaic repetition, is suggestive of oral transmission in the hands of dharmabhāṇakas, and its content indicates a primary audience of monastic communities that included both followers of the śrāvaka and bodhisattva vehicles. A Chinese translation of the scripture was made during the Han Dynasty sometime between 178 and 186
The flourishing of a Mahāyāna tradition associated with the buddha Akṣobhya and his eastern buddhafield Abhirati in this early period is further attested by the recent discovery of what appears to be a related Akṣobhya sūtra among the birch bark scrolls in the Kharoṣṭhī language of the so-called Bajaur Collection which have been dated to the first two centuries
It is worth noting that the term “Pure Land” (Ch. jìngtǔ) is not itself found in the Akṣobhyavyūhasūtra. This is not surprising, as it is not an Indic term and is widely considered by scholars to have been first coined in China. However, the concept of the distant heavenly “buddhafield” (Skt. buddhakṣetra, Tib. sang rgyas kyi zhing) purified by its own presiding buddha, of which there are countless numbers spread in all ten directions, is lavishly described in this text.
According to its colophon, the Akṣobhyavyūhasūtra was translated into Tibetan, edited, and finalized by the Indian preceptors Jinamitra and Surendrabodhi, together with the Tibetan senior editor and translator Bandé Yeshé Dé. This suggests a translation made from Sanskrit under Tibetan imperial patronage in the late eighth or early ninth century. This is confirmed by the inclusion of the text in both the Phangthangma and Denkarma imperial catalogs of Tibetan translations.
The Array of the Thus-Gone One Akṣobhya is not known to be extant in Sanskrit, and it does not appear to have been the subject of any dedicated Indian or Tibetan commentaries. Aside from the aforementioned works by Dantinne (1983) and Nattier (2000), and a PhD dissertation by Tai-wo Kwan (1985), it has not received extensive western scholarly attention. There is, however, a substantial body of modern scholarship on the text available in Japanese.
This English translation, which is the first full translation of the text into any western language, has been made from the Tibetan based primarily on the Degé Kangyur edition in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur.
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was residing at Vulture Peak Mountain near Rājagṛha together with a great saṅgha of one thousand two hundred and fifty monks all of whom were worthy ones, free from contaminations, devoid of afflictive emotions, with mastery, with minds thoroughly liberated, with wisdom thoroughly liberated, thoroughbreds, great elephants, who had performed their duties, accomplished their goals, removed their burdens, achieved their purposes, who had exhausted the fetters that bind to existence, who had liberated their minds through true knowledge, and who had attained sublime perfection through mastery over all mental states. With the exception, that is, of just one person, namely the venerable Ānanda, who was still a trainee, a stream-enterer.
There, he taught the Dharma to an assembly that included many bodhisattva mahāsattvas, the Four Great Kings, Śakra lord of the gods, and Brahma lord of the Sahā world, while surrounded and honored by many resplendent gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and other nonhuman beings.
Then, by the power of the awakened, the venerable Śāradvatīputra rose from his seat, draped his robe over one shoulder, and placing his right knee on the ground, bowed with the palms of his hands joined in the direction of the Blessed One, and addressed the Blessed One thus: “Honorable Blessed One, please tell us in detail about the resolution, the conduct, the joy, and the arousal of the mind of awakening of those bodhisattva mahāsattvas in the past who were genuinely engaged on the path to unsurpassed and perfect awakening, such that their arousal of the mind of awakening, their armor, and their qualities are proclaimed as those of bodhisattva mahāsattvas in the past who were genuinely engaged on the path to unsurpassed and perfect awakening.
“Honorable Blessed One, please also tell us about the actions, the attitude of mind, the armor and the qualities of those bodhisattva mahāsattvas in the past who are proclaimed as such. Honorable Blessed One, please also tell us about bodhisattva mahāsattva conduct and qualities that are in keeping with the pure conduct and qualities of those bodhisattva mahāsattvas who strove for the welfare, benefit, and happiness of the world, together with its gods. To instruct us in this way will be of benefit to many beings, it will bring happiness to many beings, it will be an act of compassion toward the world. It will bring welfare, benefit, and happiness to the great multitude of beings, both gods and humans. Its illuminating light will be a lamp of the Dharma for bodhisattva mahāsattvas, both in the present and in the future. It will illuminate them with the light of the buddhas and bring them joy. For when individuals on the bodhisattva vehicle hear about the resolution, the conduct, the joy, the arousal of the mind of awakening, the armor, and the qualities of such bodhisattva mahāsattvas in the past, they too will train and practice in the same way. And by training and practicing in such a way, they will become irreversible on the path to unsurpassed and perfect awakening. And having attained that quality, they will continue to obtain ever more exalted qualities.”
Such was his request, and the Blessed One replied to the venerable Śāradvatīputra, “Excellent, Śāradvatīputra, excellent! It is excellent that for the sake of bodhisattva mahāsattvas in the future, you have thought to ask about the resolution, the conduct, the joy, the arousal of the mind of awakening, the armor, and the qualities of celebrated bodhisattva mahāsattvas of the past. To that end, Śāradvatīputra, listen well, listen attentively, and commit this to memory, for I will tell you about such bodhisattva mahāsattvas of the past.”
“Very well, Blessed One,” replied the venerable Śāradvatīputra, and he listened just as the Blessed One had instructed.
The Blessed One said, “Śāradvatīputra, in the world system called Abhirati a thus-gone, worthy, perfect buddha called Great Eyes was living and flourishing, teaching the Dharma based on the six perfections to bodhisattva mahāsattvas.”
The venerable Śāradvatīputra thought to himself, “I wonder in which direction this world system Abhirati lies, where the thus-gone, worthy, perfect buddha Great Eyes was teaching the Dharma to bodhisattva mahāsattvas based on the six perfections. I must seek clarification on this point from the thus-gone, worthy, perfect buddha.”
Knowing these thoughts in the mind of the venerable Śāradvatīputra, the Blessed One addressed him, “Śāradvatīputra, the world system Abhirati lies in the eastern direction, one thousand buddhafields distant from here. There, the blessed, thus-gone, worthy, perfect buddha Great Eyes was residing, living and flourishing, teaching Dharma to many bodhisattva mahāsattvas.
“At one time, Śāradvatīputra, on a certain occasion, a monk there stood up from his seat, draped his robe over one shoulder, and placing his right knee on the ground, bowed with the palms of his hands joined in the direction of the blessed, thus-gone, worthy, perfect buddha Great Eyes, and said to that blessed, thus-gone, worthy, perfect buddha Great Eyes, ‘Honorable Blessed One, may I train according to the training of a bodhisattva?’
“Such was his request, Śāradvatīputra, and the blessed, thus-gone, worthy, perfect buddha Great Eyes replied to that monk, ‘Monk, in these times it is very difficult to train in the training of a bodhisattva. Why? Because, monk, so as not to arouse any harmful thoughts, bodhisattvas must remain unperturbed in their dealings with sentient beings.’
“Thus he spoke, Śāradvatīputra, and that monk replied to the blessed, thus-gone Great Eyes, ‘Honorable Blessed One, henceforth, from today, with words neither false nor hypocritical, with words firm and unwavering, I arouse the mind set on unsurpassed and perfect awakening. I bow my mind and fully dedicate it to unsurpassed and perfect awakening. Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I bear any anger or malicious thoughts whatsoever or have a disturbed mind in any way toward any sentient being, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I become separated from the mind set on omniscience for even a single step, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to the intention of a śrāvaka or a pratyekabuddha, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to a desirous attitude of craving, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to an attitude of craving, or aversion, or ignorance, or inflicting harm, or sleepiness or drowsiness, or regret, or mental agitation, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to any doubt, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I ever have the intention to kill, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I ever have the intention to take that which has not been given, or engage in impure conduct, or speak falsehood, slander, abusive speech or idle gossip, or indulge covetousness, or if I entertain any thoughts of inflicting harm, or if I harbor wrong views, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.’
“Thus he spoke, Śāradvatīputra, whereupon a monk present there thought to himself ‘O, it is amazing how this bodhisattva mahāsattva, as soon as he first dons the great armor of the mind of awakening, is completely unperturbed in mind by any sentient being. It would be right and fitting for this monk to be named Akṣobhya.’
“Śāradvatīputra, accordingly that monk became known by the name Akṣobhya the Unperturbed. The thus-gone, worthy, perfect buddha Great Eyes rejoiced at the name. ‘Excellent, monk,’ he said, ‘Excellent! Monk, while you practice bodhisattva conduct, you shall bear this name. And monk, even after you have fully awakened to unsurpassed and perfect buddhahood, you will continue to be known by the name Akṣobhya the Unperturbed.’ The Four Great Kings, Śakra lord of the gods, and Brahmā lord of the Sahā world also rejoiced at the name, ‘Excellent, monk, excellent’ they said. ‘Monk, while you practice bodhisattva conduct, you will bear this very name, and monk, even after you have fully awakened to unsurpassed and perfect buddhahood, you will continue to be known by the name Akṣobhya the Unperturbed.’
“Then, Śāradvatīputra, the bodhisattva mahāsattva Akṣobhya, still present there, said to the thus-gone, worthy, perfect buddha Great Eyes, ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I do not act in accordance with what I have declared, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.’
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I do not maintain the mind set on omniscience with my mind focused on the buddhas during every step, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.’
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I do not sincerely go forth from home to homelessness in every lifetime, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, having gone forth in lifetime after lifetime, I do not maintain the pledges to which I have committed with regard to trainings, ascetic practices, and abstinences by not being awilderness dweller, a receiver of alms, a wearer of discarded rags, one with a single mat to sit on, a second-sitting refuser [of food], one who eats whatever alms are received, a frequenter of charnel grounds, an open air dweller, one who sits at the foot of trees, one who sleeps sitting upright, one who accepts whatever seating position is offered, a wearer of the three robes, a wearer of coarse felt, one with few desires, one who has contentment, one who seeks the Dharma, one who delights in the Dharma, one who respects the Dharma, one who relies on Dharma, and one who teaches Dharma—then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve to henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, having gone forth in lifetime after lifetime, I do not teach the Dharma, or do not attain unimpeded eloquence or inestimable eloquence, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I lie down instead of observing the three ways—standing, sitting, and walking—then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I incur a root downfall toward any sentient beings or have the intention of committing a root downfall, of being with a woman, or speaking falsehood, or using other forms of improper speech, or causing harm or despair in others, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, when teaching the Dharma to women on aspects of impermanence, aspects of suffering, aspects of emptiness, aspects of the absence of self, or any other such aspects—I take various aspects of their limbs and other features [of their physical appearance] as excellent signs, and show off, displaying my teeth or laughing and gesticulating unnecessarily, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I teach Dharma with arms folded, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, upon seeing followers of the Thus-Gone One who have shaved off their hair and beards and become suitable vessels, or those who have not yet become suitable vessels but have the aspiration to don the saffron Dharma robes that are the victory banner of the thus-gone ones, and I do not arouse the perception of them as thus-gone, or the perception of [them as] objects of veneration, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, upon seeing other bodhisattvas I do not arouse the perception of them as teachers, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, when explaining the Dharma, if teachers of the Dharma are present and I do not listen to their teachings, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if besides the thus-gone, worthy, perfect buddhas, I pay homage to any ascetics, brahmins, or any rival gods, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to discriminatory attitudes towards sentient beings thinking, ‘I will be generous to this person but not to that person,’ then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to thoughts like ‘I will make offerings to this worthy object, but will not make offerings to that worthy object,’ then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I develop thoughts like ‘I will bestow the gift of the sublime Dharma on this person but not on that person,’ then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, on seeing a creature being led away for slaughter, I am not willing to give up my own body to free it, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.’
“For, Śāradvatīputra, it is said that bodhisattvas practicing bodhisattva conduct will not fully awaken to unsurpassed and perfect buddhahood until, on seeing a creature being led away for slaughter, they free it.
“Then Śāradvatīputra, a monk there had this thought: ‘This bodhisattva mahāsattva Akṣobhya takes the thus-gone, worthy, perfect buddhas as witness and proof, and by being one who takes a thus-gone, worthy, perfect buddha as witness and as proof, will himself become witness and proof for the worlds together with their gods, humans, and asuras.’
“Śāradvatīputra, the thus-gone, worthy, perfect buddha Great Eyes knew the thoughts of that monk and said to him, ‘Indeed, monk, it is so. It is just as you have thought. Monk, those who take the thus-gone, worthy, perfect buddhas as witness and as proof, will themselves before long be taken as witness and as proof by the worlds together with their gods, humans, and asuras. Indeed monk, bodhisattva mahāsattvas who have genuinely embarked on the path to unsurpassed and perfect awakening with such great armor will themselves fully awaken to unsurpassed and perfect buddhahood.’
“Then Śāradvatīputra, that bodhisattva mahāsattva Akṣobhya said to the thus-gone, worthy, perfect buddha Great Eyes, ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if when I see a monk, nun, male lay practitioner, or female lay practitioner who has committed a fault of transgression, I discuss the transgression with them saying “you incurred this fault of transgression,” then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, by every means, I will strive for and succeed in establishing a buddhafield for fully awakening to unsurpassed and perfect buddhahood in which not even a whisper of the transgressions of śrāvakas will be heard, nor will they occur in any respect nor at any time. By every means, I will strive to utterly purify that buddhafield for fully awakening to unsurpassed and perfect buddhahood, and thoroughly uphold all good qualities.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I so much as emit semen, even in a dream, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions. Honorable Blessed One, by every means, I will strive for and succeed in establishing a buddhafield for fully awakening to unsurpassed and perfect buddhahood in which noble sons and noble daughters of the bodhisattva vehicle and the śrāvaka vehicle who have renounced their homes and gone forth will likewise not so much as emit semen, even in their dreams.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if any present-day women, or women with feminine faults, or any such feminine faults appear in that buddhafield for fully awakening to unsurpassed and perfect buddhahood, then not only will I not fully awaken to unsurpassed and perfect buddhahood, but I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I do not live up to these words, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions. Bodhisattvas who have this seed of Dharma, who develop their intention in just this way, will accordingly develop the qualities of buddhahood in just this way, and will likewise teach the Dharma in just this way,’ he said.
“Śāradvatīputra, a monk there then addressed the bodhisattva mahāsattva Akṣobhya, ‘Virtuous One, if these pledges you have made are genuine aspirations, if they are authentic, in that they will never fall away during your progress to unsurpassed and perfect awakening, then, by this truth and by these truthful words, may the toe of your right foot make the great earth of this world system of the great trichiliocosm quake, tremble, and shake, forcefully quake, tremble, and shake; and forcefully quake, tremble, and shake everywhere.’
“Then, Śāradvatīputra, at that very moment, the bodhisattva mahāsattva Akṣobhya did just that. By the power of his awakening, and through the strength of the roots of virtue generated through his sincere pledges, the toe of his right foot made the great earth of this world system of the great trichiliocosm quake in six ways. It quaked, trembled, and shook; it forcefully quaked, trembled and shook; it forcefully quaked, trembled and shook everywhere.
“In this way, Śāradvatīputra, the actions of the bodhisattva mahāsattva Akṣobhya are in accordance with his words. So, Śāradvatīputra, bodhisattva mahāsattvas who aspire to fully awaken to unsurpassed and perfect buddhahood should train by emulating the conduct of the bodhisattva mahāsattva Akṣobhya. Śāradvatīputra, bodhisattva mahāsattvas who train by emulating the conduct of the bodhisattva mahāsattva Akṣobhya will come to occupy buddhafields of their own, similar to his, and they will swiftly fully awaken to unsurpassed and perfect buddhahood.”
Then the venerable Śāradvatīputra asked the Blessed One, “Honorable Blessed One, when the bodhisattva mahāsattva Akṣobhya first set his mind on awakening, what varieties of gods were gathered there?”
The Blessed One replied to the venerable Śāradvatīputra, “Śāradvatīputra, when the bodhisattva mahāsattva Akṣobhya first set his mind on awakening, the Four Great Kings, Śakra lord of the gods, Māra Pāpīyān, Brahmā lord of this Sahā world, and all the gods of the desire and form realms of the world system of the great trichiliocosm were gathered there. With the palms of their hands joined, they paid homage to him, saying, ‘O, these mighty lion’s roars, never heard before, are now heard through the declarations of this bodhisattva mahāsattva Akṣobhya.’ Then, Śāradvatīputra, with gladness and rejoicing, the gods unanimously proclaimed, ‘Honorable Blessed One, the roots of virtue of sentient beings who are born in the buddhafield in which the bodhisattva mahāsattva Akṣobhya fully awakens to unsurpassed and perfect buddhahood are not meager. No, indeed, the roots of virtue generated by sentient beings who hear this Dharma discourse—this mighty lion’s roar, this great fearlessness of a bull, this great aspiration—are not meager!’ they said.”
Thus he spoke, and the venerable Śāradvatīputra said to the Blessed One, “Honorable Blessed One, I have never before heard the Thus-Gone One speak of any other bodhisattva mahāsattva having great armor comparable to that of the bodhisattva mahāsattva Akṣobhya.”
“Indeed Śāradvatīputra,” the Blessed One replied, “It is so. It is just as you have said. Śāradvatīputra, bodhisattvas like the bodhisattva mahāsattva Akṣobhya—who once he made the great aspiration to don the great armor and embark on the path to unsurpassed truly perfect awakening, did indeed don the great armor and embark on the path to unsurpassed truly perfect awakening—are few indeed among many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundreds of thousands of bodhisattvas, and countless trillions of bodhisattvas. Śāradvatīputra, there is no bodhisattva among all the bodhisattvas of the Fortunate Eon who possesses the qualities of the bodhisattva mahāsattva Akṣobhya.
“Then, Śāradvatīputra, the thus-gone, worthy, perfect buddha Great-Eyes gave this prophecy to the bodhisattva mahāsattva Akṣobhya: ‘Noble son, at a certain time in the future, you will become a thus-gone, worthy, perfect buddha, endowed with perfect wisdom and conduct, a well-gone one, a knower of the world, an unsurpassed guide who tames beings, a teacher of gods and men, the buddha known as Blessed One Akṣobhya.’ By analogy, Śāradvatīputra, it was like the prophecy that the thus-gone one Dīpaṅkara made when he foretold that I would attain unsurpassed and perfect awakening.
“Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, a magnificent brilliance engulfed all the world systems of the great trichiliocosm and the great earth quaked in six different ways: it quaked, trembled, and shook; forcefully quaked, trembled, and shook; forcefully quaked, trembled, and shook everywhere. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when a magnificent brilliance likewise engulfed all the world systems of the great trichiliocosm and the great earth quaked in six different ways—as it quaked, trembled, and shook; forcefully quaked, trembled, and shook; forcefully quaked, trembled, and shook everywhere.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the trees, grasses, bushes, shrubs, and forests throughout that world system of the great trichiliocosm leaned, bent, and bowed low in the direction in which the prophecy of the bodhisattva mahāsattva Akṣobhya was made. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all the trees, grasses, bushes, shrubs, and forests throughout this world system of the great trichiliocosm likewise leaned, bent, and bowed low towards where I was.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans in that world of the great trichiliocosm bowed with their palms joined and paid homage in the direction in which the prophecy of the bodhisattva mahāsattva Akṣobhya was made. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans in this world system of the great trichiliocosm also bowed with their palms of their hands joined as they paid homage towards where I was.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, pregnant women throughout that world system of the great trichiliocosm gave birth happily and with ease; sentient beings who had been blind could see forms with their eyes; those that had been deaf could hear sounds with their ears; those that had been deranged regained their memory; and those that had been disabled regained all their faculties. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when throughout this world system of the great trichiliocosm, pregnant women gave birth with happiness and ease; beings who had been blind could see forms with their eyes; those who had been deaf could hear sounds with their ears; those who had been deranged regained their memory; and those who had been disabled regained all their faculties.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, at that time no sentient beings throughout that world system of the great trichiliocosm, faced the moment of death in unfavorable circumstances. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when no sentient beings faced the moment of death in unfavorable circumstances.
“Furthermore, Śāradvatīputra, when that thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, a delightful divine fragrance pervaded that entire world system of the great trichiliocosm. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when a delightful divine fragrance pervaded this world system of the great trichiliocosm.”
Thus he spoke, and venerable Śāradvatīputra said to the Blessed One, “Honorable Blessed One, O, if it is so that the bodhisattva mahāsattva Akṣobhya was prophesied to acquire such qualities, then the bodhisattva mahāsattva Akṣobhya must indeed be endowed with such great virtuous qualities.”
The Blessed One replied, “Śāradvatīputra, the qualities of the bodhisattva mahāsattva Akṣobhya proclaimed by the blessed, thus-gone, worthy, perfect buddha Great Eyes when he prophesied the awakening of the bodhisattva mahāsattva Akṣobhya are not limited to these. Śāradvatīputra, the bodhisattva mahāsattva Akṣobhya has perfected countless other qualities.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the gods, humans, and asuras present throughout that world system of the great trichiliocosm experienced joy and ease of mind. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all the gods, humans, and asuras present throughout this world system of the great trichiliocosm experienced joy and ease of mind.
“Furthermore, Śāradvatīputra, when that thus-gone, worthy, perfect buddha Great-Eyes prophesized the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the vajra-wielding lords of yakṣas present throughout that world system of the great trichiliocosm followed him. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all vajra-wielding lords of yakṣas present throughout this world system of the great trichiliocosm followed me.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas present throughout that world system of the great trichiliocosm made copious offerings of divine flowers, incense, and perfumes, gracefully tossing, throwing, and scattering them in the direction of the bodhisattva mahāsattva Akṣobhya. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas present throughout this world system of the great trichiliocosm made copious offerings of divine flowers, incense, and perfumes, gracefully tossing, throwing, and scattering them in my direction.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, two hundred million humans and three hundred million gods throughout that world system of the great trichiliocosm set their minds on unsurpassed and perfect awakening. And each of them was prophesied by the blessed, thus-gone, worthy, perfect buddha Great Eyes to achieve unsurpassed and perfect awakening.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, that entire world system of the great trichiliocosm was covered with blooming lotuses—utpala, padma, kumuda, and white lotuses. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when the entire area around the seat of awakening was likewise entirely covered with lotuses—utpala, padma, kumuda, and white lotuses.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, countless trillions of gods gathered in the sky above and, as offerings to the bodhisattva mahāsattva Akṣobhya, gracefully threw countless trillions of divine garments in the direction in which his prophecy was made, intoning in unison ‘O may this bodhisattva mahāsattva Akṣobhya quickly fully awaken to unsurpassed and perfect buddhahood!’ By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when countless trillions of gods gathered in the sky above and gracefully threw countless trillions of divine garments in my direction as offerings to me.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, the joyful love experienced among the gods, humans, and asuras throughout that world system of the great trichiliocosm was beyond even the joyful love that parents feel for their children. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when the joyful love experienced among the gods, humans, and asuras throughout this world system of the great trichiliocosm was beyond even the joyful love that parents feel for their children.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, due to the power of his awakening, all the gods and humans present throughout that world system of the great trichiliocosm heard that prophesy for the bodhisattva mahāsattva Akṣobhya. When they heard that prophecy, people in the desire realm practiced generosity and made merit by giving gifts of various kinds of food, drinks, and delicacies. By analogy, Śāradvatīputra, it was like how during the festival of the kumuda night lilies, which falls on the full moon of the fourth autumn month of Kārttika, when people in the desire realm practice generosity and merit making by giving gifts of various kinds of food, drinks, and delicacies to one another. In the same way, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesized the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, people in the desire realm practiced generosity and made merit by giving gifts of various kinds of food, drinks, and delicacies to one another. Countless trillions of divine instruments sounded amid cries of ‘marvelous,’ and peals of delighted laughter, as countless billions of gods played with elation. Śāradvatīputra, such were the marvelous qualities that accompanied the prophecy of the bodhisattva mahāsattva Akṣobhya.”
Thus he spoke, and the venerable Śāradvatīputra said to the Blessed One, “Honorable Blessed One, the elegant teachings that honorable blessed, thus-gone, worthy, perfect buddhas give through their detailed knowledge of the thus-gone ones are indeed marvelous! Honorable Blessed One, the buddha realms of the blessed buddhas are inconceivable; the meditative concentrations of meditators are inconceivable; the realms of the nāgas are inconceivable, and the karmic fruition of actions is likewise inconceivable. Honorable Blessed One, that the bodhisattva mahāsattva Akṣobhya possessed such exceptional qualities from the moment he first set the mind on awakening is indeed a marvel, and Honorable Blessed One, that the bodhisattva mahāsattva Akṣobhya’s prophecy had such exceptional qualities is also inconceivable.”
The Blessed One replied to the venerable Śāradvatīputra, “Indeed, Śāradvatīputra, it is so. It is just as you have said. Śāradvatīputra, the prophecy of the bodhisattva mahāsattva Akṣobhya is indeed inconceivable.”
Then the venerable Ānanda said to the venerable Śāradvatīputra, “Honorable Śāradvatīputra, the qualities of the armor donned by the bodhisattva mahāsattva Akṣobhya when he first set the mind on awakening that have been mentioned here are but a fraction of the whole. The Thus-Gone One has taught them in condensed form. This is not the extensive teaching.”
“You are right, Venerable Ānanda,” the venerable Śāradvatīputra replied to the venerable Ānanda, “It is so. Indeed, Venerable Ānanda, the qualities of the armor donned by the bodhisattva mahāsattva Akṣobhya when he first set his mind set on awakening that have been mentioned here are but a fraction of those described by the Thus-Gone One. Why? Because, Venerable Ānanda, the qualities of the armor donned by the bodhisattva mahāsattva Akṣobhya when he first aroused the mind of awakening are inconceivable. Venerable Ānanda, listen attentively, for the Blessed One will give the extensive teaching.”
The venerable Śāradvatīputra then said to the Blessed One, “Honorable Blessed One, the Blessed One has taught in condensed form the qualities and benefits of the bodhisattva mahāsattva Akṣobhya’s armor when he first aroused the mind of awakening. Honorable Blessed One, so that present and future bodhisattvas may follow his example, please elaborate further this teaching of the thus-gone, worthy, perfect buddha on the qualities of the bodhisattva mahāsattva Akṣobhya’s armor when he first aroused the mind of awakening.”
The Blessed One replied to the venerable Śāradvatīputra, “Śāradvatīputra, the qualities of the bodhisattva mahāsattva Akṣobhya’s armor when he first set his mind on awakening are inconceivably numerous. Nevertheless, Śāradvatīputra, a portion of them have been taught. Listen well, memorize correctly, and I will explain more.”
“Very well, Blessed One,” replied Śāradvatīputra and he listened as instructed by the Blessed One. The Blessed One continued, “Śāradvatīputra, the bodhisattva mahāsattva Akṣobhya set his mind on awakening with the thought, ‘The element of space may change, but my pledges will not change.” Śāradvatīputra, such was the great armor donned by the bodhisattva mahāsattva Akṣobhya when he donned his armor. Śāradvatīputra, among all bodhisattvas who have donned great armor in the Fortunate Eon, I have not seen a single bodhisattva donning great armor like that of the bodhisattva mahāsattva Akṣobhya.
“Śāradvatīputra, the conduct of the bodhisattva mahāsattva Ratnaketu does not even come close to a fraction of the conduct of the bodhisattva mahāsattva Akṣobhya. Śāradvatīputra, many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundreds of thousands of bodhisattvas, countless billions of bodhisattvas do not possess great armor like the great armor donned by the bodhisattva mahāsattva Akṣobhya.
“Śāradvatīputra, it was through his adoption of such steadfast great perseverance that the bodhisattva mahāsattva Akṣobhya fully awakened to unsurpassed and perfect buddhahood, and is now known as the thus-gone, worthy, perfect buddha Akṣobhya who presently resides, lives, and flourishes, teaching the Dharma, in the world system known as Abhirati.
“Śāradvatīputra, by means of the superknowledges, I know that when the bodhisattva mahāsattva Akṣobhya was practicing bodhisattva conduct in the past, there was nothing that could be undertaken by the hands, the legs, the head, the eyes, the limbs or the subsidiary limbs that he did not give freely.
“Śāradvatīputra, from the moment he first set the mind on awakening until his attainment for fully awakening to unsurpassed and perfect buddhahood, the bodhisattva mahāsattva Akṣobhya never experienced headaches nor suffered any ailments caused by wind, bile, phlegm, or any combination of these. Śāradvatīputra, such are the wondrous and excellent phenomena that occurred when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct in the past.
“Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct in the past, he pleased the thus-gone ones in every lifetime and did not disappoint them. In every lifetime he practiced celibacy, came to be known only as Akṣobhya, and travelled from buddhafield to buddhafield taking rebirth wherever a blessed buddha was actually present.
“By analogy, Śāradvatīputra, anointed wheel-turning monarchs of the kṣatriya caste may travel from the upper story of one mansion to the upper story of another mansion without the soles of their feet ever treading on the great earth. In this way they may pass their whole lives atop these fine mansions, indulging in the five sense pleasures and enjoying the company of lovers. Similarly, Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct in the past, he pleased the thus-gone ones in every lifetime and did not disappoint them. In every lifetime he practiced celibacy, came to be known only as Akṣobhya, and travelled from one buddhafield to the next, taking rebirth wherever a blessed buddha was actually present, without the soles of his feet ever treading on the buddhafield.
“Whenever he taught the Dharma, he would teach the Dharma based on the perfections. He would seldom teach from the level of śrāvakas. Even if he was teaching the Dharma from the level of śrāvakas, still he would teach the Dharma based on the perfections. Even if he was teaching the Dharma from the level of pratyekabuddhas, he would teach the Dharma based on the perfections. By teaching the Dharma based on the perfections, he trained beings in the path to awakening, he brought them onto it, and he established them in it. He taught them the Dharma correctly based on unsurpassed and perfect awakening, and he inspired them, encouraged them, and brought them joy. Śāradvatīputra, such was the blessed, thus-gone, worthy, perfect buddha Akṣobhya’s great armor of steadfast perseverance when was practicing bodhisattva conduct in the past.
“The roots of virtue acquired from giving the gift of Dharma he would dedicate sincerely to the attainment of unsurpassed and perfect awakening in the following manner: ‘O, through these roots of virtue, may I fully awaken to unsurpassed and perfect buddhahood. May noble sons and noble daughters on the bodhisattva vehicle be reborn in the buddhafield in which I teach the Dharma, and by the power of my awakening may they listen to those teachings. Having learnt them, may they memorize them, uphold them, read them out loud, thoroughly comprehend them, and extensively propagate them to others. Even in subsequent lifetimes, may they never forget these Dharma teachings. In the same way that I presently travel from one buddhafield to another, may all bodhisattva mahāsattvas born in this buddhafield take rebirth in the buddhafields of their aspirations until they too fully awaken to unsurpassed and perfect buddhahood. May they never be separated from the blessed buddhas, except for the bodhisattva mahāsattvas born in the Heaven of Joy who have only one birth remaining. How so? Śāradvatīputra, by the nature of things, when bodhisattva mahāsattvas with only one birth remaining die and transmigrate from the Heaven of Joy, for their final physical body they enter the womb of their mother through the right side; and when such bodhisattva mahāsattvas with only one birth remaining are born, Śāradvatīputra, the great earth shakes.
“Śāradvatīputra, these are the attributes, indications and signs of bodhisattva mahāsattvas with one birth remaining. Śāradvatīputra, when bodhisattva mahāsattvas with one birth remaining enter their mothers’ wombs, they are untainted by any filth or impurity and do not experience any unpleasant smells. Even while they are inside the womb, they remain suspended in space. By analogy, Śāradvatīputra, when monks with supernatural powers who engage in yogic practices enter a storied mansion or visit a series of storied mansions, they rise into the air and remain sitting there with composure, without touching the storied mansion. Likewise, Śāradvatīputra, when bodhisattva mahāsattvas with one birth remaining stay in their mothers’ wombs, they do so by rising into space and remaining there untainted by filth and impurity and without experiencing any unpleasant smell.
“Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct in the past, he also thought to himself, ‘Just as while I am currently practicing bodhisattva conduct, no māras find any opportunity to harm me, so too may it be for any noble son or any noble daughter on the bodhisattva vehicle or the śrāvaka vehicle who practices bodhisattva conduct in the buddhafield in which I have fully awakened to unsurpassed and perfect buddhahood. May both Māra and all the māra deities, in all their guises and in every way, fail to find any opportunity to harm them until they fully awaken to unsurpassed and perfect buddhahood. And for as long as those bodhisattvas undertake to obtain such excellent qualities, may I continue to practice for the sake of their awakening.’
“Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya practiced bodhisattva conduct in the past, he seldom faced any physical or mental discomfort while teaching or listening to Dharma. Why? Śāradvatīputra, because from when he first aroused the mind of awakening, the blessed, thus-gone, worthy, perfect buddha Akṣobhya, while practicing bodhisattva conduct, intensively cultivated dharmakāya.
“Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct and listening to the Dharma in the past, he also thought to himself, ‘Just as I currently yearn for Dharma, so too may sentient beings in the buddhafield in which I have fully awakened to unsurpassed and perfect buddhahood, never lose interest in the Dharma and yearn for the Dharma,’ he thought.”
This is the first chapter from The Noble Mahāyāna Sūtra Akṣobhya’s Prophecy.
The venerable Śāradvatīputra then said to the honorable Blessed One, “The blessed, thus-gone, worthy, perfect buddha has taught us well concerning the qualities of the bodhisattva conduct with which the blessed, thus-gone, worthy, perfect buddha Akṣobhya practiced in past. Please now teach us in greater detail, Honorable Blessed One, about the array of buddhafield qualities of the blessed, thus-gone, worthy, perfect buddha Akṣobhya’s present buddhafield. Please teach us extensively and comprehensively. For what purpose? So that when noble sons and noble daughters on the bodhisattva vehicle hear of the array of qualities in that buddhafield, the aspiration will arise in them to be reborn there so that they may witness, honor, make offerings to, serve, and rejoice in the presence of the blessed, thus-gone, worthy, perfect buddha Akṣobhya. So that when noble sons and noble daughters on the śrāvaka vehicle, even though their engagement is not flawless, hear of the array of qualities in that buddhafield, the aspiration will arise in them to be reborn there so that they may witness, honor, make offerings to, serve, and rejoice in the presence of the blessed, thus-gone, worthy, perfect buddha Akṣobhya.”
The Blessed One replied to Venerable Śāradvatīputra, “Very good, Śāradvatīputra, very good! Śāradvatīputra, it is very good that you have thought to inquire about the excellent arrays of good qualities in the buddhafield of the thus-gone, worthy, perfect buddha Akṣobhya. So, Śāradvatīputra, listen well and commit this to memory, for I shall explain the excellent arrays of good qualities in the buddhafield of the thus-gone, worthy, perfect buddha Akṣobhya.”
“Very well,” replied Śāradvatīputra and he listened, just as the Blessed One had instructed. The Blessed One then said to him, “Śāradvatīputra, when all the sentient beings in that world system of the great trichiliocosm came to know that the blessed, thus-gone, worthy, perfect buddha Akṣobhya would fully awaken to unsurpassed and perfect buddhahood in seven days hence, they had no thoughts of food or drink, they had no thoughts of hunger, no thoughts of thirst, no thoughts of sleeping in a bed, and no thoughts of physical or mental discomfort. Instead, all beings experienced only happy thoughts, thoughts of gladness, of supreme gladness, and they experienced joy and bliss. Why? They experienced these good qualities, Śāradvatīputra, due to the distinctive excellences of the aspirations made by the blessed, thus-gone, worthy, perfect buddha Akṣobhya when he was practicing bodhisattva conduct in the past.
“Furthermore, Śāradvatīputra, when all the humans and gods of the desire realm present in that world system came to know that the blessed, thus-gone, worthy, perfect buddha Akṣobhya would fully awaken to unsurpassed and perfect buddhahood in seven days hence, they had no thoughts whatsoever of engaging in sex. Why? It was due Śāradvatīputra, to the distinctive excellences of the aspirations made by the blessed, thus-gone, worthy, perfect buddha Akṣobhya when he was practicing bodhisattva conduct in the past.
“Furthermore, Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, a great radiance pervaded all the world systems of the great trichiliocosm, and the great earth quaked in six different ways. It quaked, trembled, shook, shuddered, rumbled, and roared; forcefully quaked, trembled, shook, shuddered, rumbled, and roared; forcefully quaked, trembled, shook, shuddered, rumbled; and roared everywhere. In this way, Śāradvatīputra, the buddhafield in which the blessed, thus-gone, worthy, perfect buddha Akṣobhya fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience was truly endowed with arrays of buddhafield qualities.
“Also, Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, all gods and humans present in that entire world system of the great trichiliocosm joined their palms together and bowed in homage towards the seat of awakening. In this way, Śāradvatīputra, the buddhafield in which the blessed, thus-gone, worthy, perfect buddha Akṣobhya fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, was truly endowed with arrays of buddhafield qualities.
When Śāradvatīputra requests a teaching on exemplary bodhisattvas of the past whom Buddhist practitioners in the present and future can emulate, the Buddha gives an extensive teaching on the previous bodhisattva training of the thus-gone one Akṣobhya. As a result of the unshakable resolve and firm commitment of Akṣobhya (whose name means ‘Imperturbable’) in his previous bodhisattva vows, the excellent arrays of qualities in his heavenly buddhafield are unexcelled among all buddhafields of all the buddhas of the Fortunate Eon. Anyone who takes rebirth in his heavenly pure land, which lies far to the east of our own world system, will themselves be sure to reach unsurpassed and perfect awakening.
Tenzin Bhuchung translated the text during his tenure as an 84000 Postdoctoral Fellow at the Center for Healthy Minds at the University of Wisconsin, Madison.
The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. George FitzHerbert edited the translation and the introduction, and Dawn Collins copyedited the text. Sameer Dhingra was in charge of the digital publication process.
The translation of this text has been made possible through the generous sponsorship of Zhou Tian Yu, Chen Yi Qin, Zhou Xun, Zhao Xuan and David.
The Array of the Thus-Gone One Akṣobhya, also referred to within the text as Akṣobhya’s Prophecy, is the sixth sūtra in the Heap of Jewels (Skt. Ratnakūṭa; Tib. dkon brtsegs) collection. It is an extensive teaching on the wonders of Abhirati, a buddhafield far to the east of our own world system that is presided over by the thus-gone one Akṣobhya, whose name means “unperturbed.” To be reborn in Akṣobhya’s heavenly pure land is to be assured eventual full awakening. As the Buddha Śākyamuni explains in this sūtra, the particularly marvelous and bountiful qualities of this buddhafield are the result of the particular aspirations made by Akṣobhya when he first donned the armor of a bodhisattva by arousing the mind of awakening—the commitment to pursue awakening for all beings.
Although this sūtra is less well known than the very influential Sukhavativyūha (Toh 49), which describes the western buddhafield of Amitabha, the Akṣobhyavyūha is likewise a foundational scripture of great importance for the Pure Land Buddhism that is particularly popular in East Asia.
The setting of the discourse is Vulture Peak Mountain near Rājagṛha, capital of the ancient Magadha region located in what is now the Indian state of Bihar. The discourse begins when Śāradvatīputra requests the Buddha Śākyamuni to give a teaching on the qualities of exemplary bodhisattvas of the past, so that this may provide guidance for practitioners in the future. In response, the Buddha tells the assembled gods and humans about the career of Akṣobhya, a monk turned bodhisattva and then fully awakened buddha, in a world system far to the east of our own named Abhirati (“Joyful”).
“At one time” the story begins, a certain monk approached the buddha of that far distant world, who was named Great Eyes, with the request to train as a bodhisattva. The Buddha Great Eyes replied that to train as a bodhisattva is very difficult, since bodhisattvas must remain “unperturbed” (Skt. akṣobhya, Tib. mi ’khrugs pa) with regard to sentient beings. Undaunted, the monk arouses the mind of awakening and publicly declares, there and then, that he will never slacken in his unwavering commitment to his bodhisattva resolutions until he reaches unsurpassable and truly perfect awakening. He expresses this commitment through a series of aspirations (Skt. praṇidhāna, Tib. smon lam). Awed by the strength of his resolve to maintain these very challenging commitments, which include, among other things, adherence to strict ascetic practices, he is given the name Akṣobhya and, on account of his qualities, is prophesied by the Buddha Great Eyes to reach full awakening.
In chapter 2, the Buddha Śākyamuni describes the extraordinary qualities of the buddhafield of Abhirati after Akṣobhya’s full awakening, and explains that these marvelous qualities are themselves direct results of the specific excellent qualities of the aspirations that Akṣobhya had made in the past as a bodhisattva. In this way, the Buddha encourages his followers to emulate Akṣobhya’s commitments in every way and, thereby, to ensure similar wonders in their own buddhafields when they too reach full awakening.
The arrays of qualities in the heaven-like realm of Abhirati are then described in some detail. It is a world in which there are no lower rebirths, in which everyone quickly attains the liberation of the state of a worthy one, in which cool breezes blow, in which gods and humans intermingle freely, ascending and descending on staircases between their realms, in which music more delightful even than the divine music of the gods is heard, in which nothing is ever lacking, and in which everyone delights in practicing the Dharma. The qualities of the buddhafield, he says, are without equal in all the buddhafields of all the buddhas of the Fortunate Eon, and to be a human there is preferable to being a god in our own world. Anyone reborn there, he says, will be irreversible on the path to unsurpassable and truly perfect awakening. However, he warns, they will not achieve such rebirth by desiring it. On the contrary, rebirth there is achieved by being without desire and by pursuing virtue, Dharma, and purity.
The next chapters describe further arrays of excellent qualities, such as the perfect communities of śrāvakas (chapter 3) and bodhisattvas (chapter 4) in Akṣobhya’s buddhafield. Chapter 5 describes the great parinirvāṇa of the thus-gone one Akṣobhya himself, and chapter 6 enumerates “the causes and conditions” for being reborn there, or, in other words, what one must do to ensure rebirth there. Prominent among these causes and conditions are learning, memorizing and widely propagating this very scripture.
The Array of the Thus-Gone One Akṣobhya is among the earliest Mahāyāna Buddhist scriptures to have been translated into Chinese. Therefore, it is an important early witness to the development of the Mahāyāna. Its literary style, with extensive formulaic repetition, is suggestive of oral transmission in the hands of dharmabhāṇakas, and its content indicates a primary audience of monastic communities that included both followers of the śrāvaka and bodhisattva vehicles. A Chinese translation of the scripture was made during the Han Dynasty sometime between 178 and 186
The flourishing of a Mahāyāna tradition associated with the buddha Akṣobhya and his eastern buddhafield Abhirati in this early period is further attested by the recent discovery of what appears to be a related Akṣobhya sūtra among the birch bark scrolls in the Kharoṣṭhī language of the so-called Bajaur Collection which have been dated to the first two centuries
It is worth noting that the term “Pure Land” (Ch. jìngtǔ) is not itself found in the Akṣobhyavyūhasūtra. This is not surprising, as it is not an Indic term and is widely considered by scholars to have been first coined in China. However, the concept of the distant heavenly “buddhafield” (Skt. buddhakṣetra, Tib. sang rgyas kyi zhing) purified by its own presiding buddha, of which there are countless numbers spread in all ten directions, is lavishly described in this text.
According to its colophon, the Akṣobhyavyūhasūtra was translated into Tibetan, edited, and finalized by the Indian preceptors Jinamitra and Surendrabodhi, together with the Tibetan senior editor and translator Bandé Yeshé Dé. This suggests a translation made from Sanskrit under Tibetan imperial patronage in the late eighth or early ninth century. This is confirmed by the inclusion of the text in both the Phangthangma and Denkarma imperial catalogs of Tibetan translations.
The Array of the Thus-Gone One Akṣobhya is not known to be extant in Sanskrit, and it does not appear to have been the subject of any dedicated Indian or Tibetan commentaries. Aside from the aforementioned works by Dantinne (1983) and Nattier (2000), and a PhD dissertation by Tai-wo Kwan (1985), it has not received extensive western scholarly attention. There is, however, a substantial body of modern scholarship on the text available in Japanese.
This English translation, which is the first full translation of the text into any western language, has been made from the Tibetan based primarily on the Degé Kangyur edition in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace Kangyur.
Homage to all buddhas and bodhisattvas.
Thus did I hear at one time. The Blessed One was residing at Vulture Peak Mountain near Rājagṛha together with a great saṅgha of one thousand two hundred and fifty monks all of whom were worthy ones, free from contaminations, devoid of afflictive emotions, with mastery, with minds thoroughly liberated, with wisdom thoroughly liberated, thoroughbreds, great elephants, who had performed their duties, accomplished their goals, removed their burdens, achieved their purposes, who had exhausted the fetters that bind to existence, who had liberated their minds through true knowledge, and who had attained sublime perfection through mastery over all mental states. With the exception, that is, of just one person, namely the venerable Ānanda, who was still a trainee, a stream-enterer.
There, he taught the Dharma to an assembly that included many bodhisattva mahāsattvas, the Four Great Kings, Śakra lord of the gods, and Brahma lord of the Sahā world, while surrounded and honored by many resplendent gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and other nonhuman beings.
Then, by the power of the awakened, the venerable Śāradvatīputra rose from his seat, draped his robe over one shoulder, and placing his right knee on the ground, bowed with the palms of his hands joined in the direction of the Blessed One, and addressed the Blessed One thus: “Honorable Blessed One, please tell us in detail about the resolution, the conduct, the joy, and the arousal of the mind of awakening of those bodhisattva mahāsattvas in the past who were genuinely engaged on the path to unsurpassed and perfect awakening, such that their arousal of the mind of awakening, their armor, and their qualities are proclaimed as those of bodhisattva mahāsattvas in the past who were genuinely engaged on the path to unsurpassed and perfect awakening.
“Honorable Blessed One, please also tell us about the actions, the attitude of mind, the armor and the qualities of those bodhisattva mahāsattvas in the past who are proclaimed as such. Honorable Blessed One, please also tell us about bodhisattva mahāsattva conduct and qualities that are in keeping with the pure conduct and qualities of those bodhisattva mahāsattvas who strove for the welfare, benefit, and happiness of the world, together with its gods. To instruct us in this way will be of benefit to many beings, it will bring happiness to many beings, it will be an act of compassion toward the world. It will bring welfare, benefit, and happiness to the great multitude of beings, both gods and humans. Its illuminating light will be a lamp of the Dharma for bodhisattva mahāsattvas, both in the present and in the future. It will illuminate them with the light of the buddhas and bring them joy. For when individuals on the bodhisattva vehicle hear about the resolution, the conduct, the joy, the arousal of the mind of awakening, the armor, and the qualities of such bodhisattva mahāsattvas in the past, they too will train and practice in the same way. And by training and practicing in such a way, they will become irreversible on the path to unsurpassed and perfect awakening. And having attained that quality, they will continue to obtain ever more exalted qualities.”
Such was his request, and the Blessed One replied to the venerable Śāradvatīputra, “Excellent, Śāradvatīputra, excellent! It is excellent that for the sake of bodhisattva mahāsattvas in the future, you have thought to ask about the resolution, the conduct, the joy, the arousal of the mind of awakening, the armor, and the qualities of celebrated bodhisattva mahāsattvas of the past. To that end, Śāradvatīputra, listen well, listen attentively, and commit this to memory, for I will tell you about such bodhisattva mahāsattvas of the past.”
“Very well, Blessed One,” replied the venerable Śāradvatīputra, and he listened just as the Blessed One had instructed.
The Blessed One said, “Śāradvatīputra, in the world system called Abhirati a thus-gone, worthy, perfect buddha called Great Eyes was living and flourishing, teaching the Dharma based on the six perfections to bodhisattva mahāsattvas.”
The venerable Śāradvatīputra thought to himself, “I wonder in which direction this world system Abhirati lies, where the thus-gone, worthy, perfect buddha Great Eyes was teaching the Dharma to bodhisattva mahāsattvas based on the six perfections. I must seek clarification on this point from the thus-gone, worthy, perfect buddha.”
Knowing these thoughts in the mind of the venerable Śāradvatīputra, the Blessed One addressed him, “Śāradvatīputra, the world system Abhirati lies in the eastern direction, one thousand buddhafields distant from here. There, the blessed, thus-gone, worthy, perfect buddha Great Eyes was residing, living and flourishing, teaching Dharma to many bodhisattva mahāsattvas.
“At one time, Śāradvatīputra, on a certain occasion, a monk there stood up from his seat, draped his robe over one shoulder, and placing his right knee on the ground, bowed with the palms of his hands joined in the direction of the blessed, thus-gone, worthy, perfect buddha Great Eyes, and said to that blessed, thus-gone, worthy, perfect buddha Great Eyes, ‘Honorable Blessed One, may I train according to the training of a bodhisattva?’
“Such was his request, Śāradvatīputra, and the blessed, thus-gone, worthy, perfect buddha Great Eyes replied to that monk, ‘Monk, in these times it is very difficult to train in the training of a bodhisattva. Why? Because, monk, so as not to arouse any harmful thoughts, bodhisattvas must remain unperturbed in their dealings with sentient beings.’
“Thus he spoke, Śāradvatīputra, and that monk replied to the blessed, thus-gone Great Eyes, ‘Honorable Blessed One, henceforth, from today, with words neither false nor hypocritical, with words firm and unwavering, I arouse the mind set on unsurpassed and perfect awakening. I bow my mind and fully dedicate it to unsurpassed and perfect awakening. Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I bear any anger or malicious thoughts whatsoever or have a disturbed mind in any way toward any sentient being, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I become separated from the mind set on omniscience for even a single step, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to the intention of a śrāvaka or a pratyekabuddha, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to a desirous attitude of craving, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to an attitude of craving, or aversion, or ignorance, or inflicting harm, or sleepiness or drowsiness, or regret, or mental agitation, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to any doubt, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I ever have the intention to kill, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I ever have the intention to take that which has not been given, or engage in impure conduct, or speak falsehood, slander, abusive speech or idle gossip, or indulge covetousness, or if I entertain any thoughts of inflicting harm, or if I harbor wrong views, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.’
“Thus he spoke, Śāradvatīputra, whereupon a monk present there thought to himself ‘O, it is amazing how this bodhisattva mahāsattva, as soon as he first dons the great armor of the mind of awakening, is completely unperturbed in mind by any sentient being. It would be right and fitting for this monk to be named Akṣobhya.’
“Śāradvatīputra, accordingly that monk became known by the name Akṣobhya the Unperturbed. The thus-gone, worthy, perfect buddha Great Eyes rejoiced at the name. ‘Excellent, monk,’ he said, ‘Excellent! Monk, while you practice bodhisattva conduct, you shall bear this name. And monk, even after you have fully awakened to unsurpassed and perfect buddhahood, you will continue to be known by the name Akṣobhya the Unperturbed.’ The Four Great Kings, Śakra lord of the gods, and Brahmā lord of the Sahā world also rejoiced at the name, ‘Excellent, monk, excellent’ they said. ‘Monk, while you practice bodhisattva conduct, you will bear this very name, and monk, even after you have fully awakened to unsurpassed and perfect buddhahood, you will continue to be known by the name Akṣobhya the Unperturbed.’
“Then, Śāradvatīputra, the bodhisattva mahāsattva Akṣobhya, still present there, said to the thus-gone, worthy, perfect buddha Great Eyes, ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I do not act in accordance with what I have declared, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.’
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I do not maintain the mind set on omniscience with my mind focused on the buddhas during every step, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.’
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I do not sincerely go forth from home to homelessness in every lifetime, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, having gone forth in lifetime after lifetime, I do not maintain the pledges to which I have committed with regard to trainings, ascetic practices, and abstinences by not being awilderness dweller, a receiver of alms, a wearer of discarded rags, one with a single mat to sit on, a second-sitting refuser [of food], one who eats whatever alms are received, a frequenter of charnel grounds, an open air dweller, one who sits at the foot of trees, one who sleeps sitting upright, one who accepts whatever seating position is offered, a wearer of the three robes, a wearer of coarse felt, one with few desires, one who has contentment, one who seeks the Dharma, one who delights in the Dharma, one who respects the Dharma, one who relies on Dharma, and one who teaches Dharma—then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve to henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, having gone forth in lifetime after lifetime, I do not teach the Dharma, or do not attain unimpeded eloquence or inestimable eloquence, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I lie down instead of observing the three ways—standing, sitting, and walking—then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I incur a root downfall toward any sentient beings or have the intention of committing a root downfall, of being with a woman, or speaking falsehood, or using other forms of improper speech, or causing harm or despair in others, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, when teaching the Dharma to women on aspects of impermanence, aspects of suffering, aspects of emptiness, aspects of the absence of self, or any other such aspects—I take various aspects of their limbs and other features [of their physical appearance] as excellent signs, and show off, displaying my teeth or laughing and gesticulating unnecessarily, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I teach Dharma with arms folded, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, upon seeing followers of the Thus-Gone One who have shaved off their hair and beards and become suitable vessels, or those who have not yet become suitable vessels but have the aspiration to don the saffron Dharma robes that are the victory banner of the thus-gone ones, and I do not arouse the perception of them as thus-gone, or the perception of [them as] objects of veneration, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, upon seeing other bodhisattvas I do not arouse the perception of them as teachers, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, when explaining the Dharma, if teachers of the Dharma are present and I do not listen to their teachings, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if besides the thus-gone, worthy, perfect buddhas, I pay homage to any ascetics, brahmins, or any rival gods, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to discriminatory attitudes towards sentient beings thinking, ‘I will be generous to this person but not to that person,’ then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I give rise to thoughts like ‘I will make offerings to this worthy object, but will not make offerings to that worthy object,’ then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I develop thoughts like ‘I will bestow the gift of the sublime Dharma on this person but not on that person,’ then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if, on seeing a creature being led away for slaughter, I am not willing to give up my own body to free it, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.’
“For, Śāradvatīputra, it is said that bodhisattvas practicing bodhisattva conduct will not fully awaken to unsurpassed and perfect buddhahood until, on seeing a creature being led away for slaughter, they free it.
“Then Śāradvatīputra, a monk there had this thought: ‘This bodhisattva mahāsattva Akṣobhya takes the thus-gone, worthy, perfect buddhas as witness and proof, and by being one who takes a thus-gone, worthy, perfect buddha as witness and as proof, will himself become witness and proof for the worlds together with their gods, humans, and asuras.’
“Śāradvatīputra, the thus-gone, worthy, perfect buddha Great Eyes knew the thoughts of that monk and said to him, ‘Indeed, monk, it is so. It is just as you have thought. Monk, those who take the thus-gone, worthy, perfect buddhas as witness and as proof, will themselves before long be taken as witness and as proof by the worlds together with their gods, humans, and asuras. Indeed monk, bodhisattva mahāsattvas who have genuinely embarked on the path to unsurpassed and perfect awakening with such great armor will themselves fully awaken to unsurpassed and perfect buddhahood.’
“Then Śāradvatīputra, that bodhisattva mahāsattva Akṣobhya said to the thus-gone, worthy, perfect buddha Great Eyes, ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if when I see a monk, nun, male lay practitioner, or female lay practitioner who has committed a fault of transgression, I discuss the transgression with them saying “you incurred this fault of transgression,” then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, by every means, I will strive for and succeed in establishing a buddhafield for fully awakening to unsurpassed and perfect buddhahood in which not even a whisper of the transgressions of śrāvakas will be heard, nor will they occur in any respect nor at any time. By every means, I will strive to utterly purify that buddhafield for fully awakening to unsurpassed and perfect buddhahood, and thoroughly uphold all good qualities.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I so much as emit semen, even in a dream, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions. Honorable Blessed One, by every means, I will strive for and succeed in establishing a buddhafield for fully awakening to unsurpassed and perfect buddhahood in which noble sons and noble daughters of the bodhisattva vehicle and the śrāvaka vehicle who have renounced their homes and gone forth will likewise not so much as emit semen, even in their dreams.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if any present-day women, or women with feminine faults, or any such feminine faults appear in that buddhafield for fully awakening to unsurpassed and perfect buddhahood, then not only will I not fully awaken to unsurpassed and perfect buddhahood, but I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions.
“ ‘Honorable Blessed One, I hereby resolve henceforth to develop the precious mind set on omniscience and to dedicate, fully dedicate it to unsurpassed and perfect awakening. Until I fully awaken to unsurpassed and perfect buddhahood, if I do not live up to these words, then I will have deceived the blessed buddhas who presently reside, live, and flourish, teaching the Dharma in all the limitless, countless, inconceivable, and immeasurable world systems of the ten directions. Bodhisattvas who have this seed of Dharma, who develop their intention in just this way, will accordingly develop the qualities of buddhahood in just this way, and will likewise teach the Dharma in just this way,’ he said.
“Śāradvatīputra, a monk there then addressed the bodhisattva mahāsattva Akṣobhya, ‘Virtuous One, if these pledges you have made are genuine aspirations, if they are authentic, in that they will never fall away during your progress to unsurpassed and perfect awakening, then, by this truth and by these truthful words, may the toe of your right foot make the great earth of this world system of the great trichiliocosm quake, tremble, and shake, forcefully quake, tremble, and shake; and forcefully quake, tremble, and shake everywhere.’
“Then, Śāradvatīputra, at that very moment, the bodhisattva mahāsattva Akṣobhya did just that. By the power of his awakening, and through the strength of the roots of virtue generated through his sincere pledges, the toe of his right foot made the great earth of this world system of the great trichiliocosm quake in six ways. It quaked, trembled, and shook; it forcefully quaked, trembled and shook; it forcefully quaked, trembled and shook everywhere.
“In this way, Śāradvatīputra, the actions of the bodhisattva mahāsattva Akṣobhya are in accordance with his words. So, Śāradvatīputra, bodhisattva mahāsattvas who aspire to fully awaken to unsurpassed and perfect buddhahood should train by emulating the conduct of the bodhisattva mahāsattva Akṣobhya. Śāradvatīputra, bodhisattva mahāsattvas who train by emulating the conduct of the bodhisattva mahāsattva Akṣobhya will come to occupy buddhafields of their own, similar to his, and they will swiftly fully awaken to unsurpassed and perfect buddhahood.”
Then the venerable Śāradvatīputra asked the Blessed One, “Honorable Blessed One, when the bodhisattva mahāsattva Akṣobhya first set his mind on awakening, what varieties of gods were gathered there?”
The Blessed One replied to the venerable Śāradvatīputra, “Śāradvatīputra, when the bodhisattva mahāsattva Akṣobhya first set his mind on awakening, the Four Great Kings, Śakra lord of the gods, Māra Pāpīyān, Brahmā lord of this Sahā world, and all the gods of the desire and form realms of the world system of the great trichiliocosm were gathered there. With the palms of their hands joined, they paid homage to him, saying, ‘O, these mighty lion’s roars, never heard before, are now heard through the declarations of this bodhisattva mahāsattva Akṣobhya.’ Then, Śāradvatīputra, with gladness and rejoicing, the gods unanimously proclaimed, ‘Honorable Blessed One, the roots of virtue of sentient beings who are born in the buddhafield in which the bodhisattva mahāsattva Akṣobhya fully awakens to unsurpassed and perfect buddhahood are not meager. No, indeed, the roots of virtue generated by sentient beings who hear this Dharma discourse—this mighty lion’s roar, this great fearlessness of a bull, this great aspiration—are not meager!’ they said.”
Thus he spoke, and the venerable Śāradvatīputra said to the Blessed One, “Honorable Blessed One, I have never before heard the Thus-Gone One speak of any other bodhisattva mahāsattva having great armor comparable to that of the bodhisattva mahāsattva Akṣobhya.”
“Indeed Śāradvatīputra,” the Blessed One replied, “It is so. It is just as you have said. Śāradvatīputra, bodhisattvas like the bodhisattva mahāsattva Akṣobhya—who once he made the great aspiration to don the great armor and embark on the path to unsurpassed truly perfect awakening, did indeed don the great armor and embark on the path to unsurpassed truly perfect awakening—are few indeed among many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundreds of thousands of bodhisattvas, and countless trillions of bodhisattvas. Śāradvatīputra, there is no bodhisattva among all the bodhisattvas of the Fortunate Eon who possesses the qualities of the bodhisattva mahāsattva Akṣobhya.
“Then, Śāradvatīputra, the thus-gone, worthy, perfect buddha Great-Eyes gave this prophecy to the bodhisattva mahāsattva Akṣobhya: ‘Noble son, at a certain time in the future, you will become a thus-gone, worthy, perfect buddha, endowed with perfect wisdom and conduct, a well-gone one, a knower of the world, an unsurpassed guide who tames beings, a teacher of gods and men, the buddha known as Blessed One Akṣobhya.’ By analogy, Śāradvatīputra, it was like the prophecy that the thus-gone one Dīpaṅkara made when he foretold that I would attain unsurpassed and perfect awakening.
“Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, a magnificent brilliance engulfed all the world systems of the great trichiliocosm and the great earth quaked in six different ways: it quaked, trembled, and shook; forcefully quaked, trembled, and shook; forcefully quaked, trembled, and shook everywhere. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when a magnificent brilliance likewise engulfed all the world systems of the great trichiliocosm and the great earth quaked in six different ways—as it quaked, trembled, and shook; forcefully quaked, trembled, and shook; forcefully quaked, trembled, and shook everywhere.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the trees, grasses, bushes, shrubs, and forests throughout that world system of the great trichiliocosm leaned, bent, and bowed low in the direction in which the prophecy of the bodhisattva mahāsattva Akṣobhya was made. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all the trees, grasses, bushes, shrubs, and forests throughout this world system of the great trichiliocosm likewise leaned, bent, and bowed low towards where I was.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans in that world of the great trichiliocosm bowed with their palms joined and paid homage in the direction in which the prophecy of the bodhisattva mahāsattva Akṣobhya was made. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, and nonhumans in this world system of the great trichiliocosm also bowed with their palms of their hands joined as they paid homage towards where I was.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, pregnant women throughout that world system of the great trichiliocosm gave birth happily and with ease; sentient beings who had been blind could see forms with their eyes; those that had been deaf could hear sounds with their ears; those that had been deranged regained their memory; and those that had been disabled regained all their faculties. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when throughout this world system of the great trichiliocosm, pregnant women gave birth with happiness and ease; beings who had been blind could see forms with their eyes; those who had been deaf could hear sounds with their ears; those who had been deranged regained their memory; and those who had been disabled regained all their faculties.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, at that time no sentient beings throughout that world system of the great trichiliocosm, faced the moment of death in unfavorable circumstances. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when no sentient beings faced the moment of death in unfavorable circumstances.
“Furthermore, Śāradvatīputra, when that thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, a delightful divine fragrance pervaded that entire world system of the great trichiliocosm. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when a delightful divine fragrance pervaded this world system of the great trichiliocosm.”
Thus he spoke, and venerable Śāradvatīputra said to the Blessed One, “Honorable Blessed One, O, if it is so that the bodhisattva mahāsattva Akṣobhya was prophesied to acquire such qualities, then the bodhisattva mahāsattva Akṣobhya must indeed be endowed with such great virtuous qualities.”
The Blessed One replied, “Śāradvatīputra, the qualities of the bodhisattva mahāsattva Akṣobhya proclaimed by the blessed, thus-gone, worthy, perfect buddha Great Eyes when he prophesied the awakening of the bodhisattva mahāsattva Akṣobhya are not limited to these. Śāradvatīputra, the bodhisattva mahāsattva Akṣobhya has perfected countless other qualities.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the gods, humans, and asuras present throughout that world system of the great trichiliocosm experienced joy and ease of mind. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all the gods, humans, and asuras present throughout this world system of the great trichiliocosm experienced joy and ease of mind.
“Furthermore, Śāradvatīputra, when that thus-gone, worthy, perfect buddha Great-Eyes prophesized the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the vajra-wielding lords of yakṣas present throughout that world system of the great trichiliocosm followed him. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all vajra-wielding lords of yakṣas present throughout this world system of the great trichiliocosm followed me.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas present throughout that world system of the great trichiliocosm made copious offerings of divine flowers, incense, and perfumes, gracefully tossing, throwing, and scattering them in the direction of the bodhisattva mahāsattva Akṣobhya. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when all the gods, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas present throughout this world system of the great trichiliocosm made copious offerings of divine flowers, incense, and perfumes, gracefully tossing, throwing, and scattering them in my direction.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, two hundred million humans and three hundred million gods throughout that world system of the great trichiliocosm set their minds on unsurpassed and perfect awakening. And each of them was prophesied by the blessed, thus-gone, worthy, perfect buddha Great Eyes to achieve unsurpassed and perfect awakening.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, that entire world system of the great trichiliocosm was covered with blooming lotuses—utpala, padma, kumuda, and white lotuses. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when the entire area around the seat of awakening was likewise entirely covered with lotuses—utpala, padma, kumuda, and white lotuses.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, countless trillions of gods gathered in the sky above and, as offerings to the bodhisattva mahāsattva Akṣobhya, gracefully threw countless trillions of divine garments in the direction in which his prophecy was made, intoning in unison ‘O may this bodhisattva mahāsattva Akṣobhya quickly fully awaken to unsurpassed and perfect buddhahood!’ By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when countless trillions of gods gathered in the sky above and gracefully threw countless trillions of divine garments in my direction as offerings to me.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, the joyful love experienced among the gods, humans, and asuras throughout that world system of the great trichiliocosm was beyond even the joyful love that parents feel for their children. By analogy, Śāradvatīputra, it was like when I fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, when the joyful love experienced among the gods, humans, and asuras throughout this world system of the great trichiliocosm was beyond even the joyful love that parents feel for their children.
“Furthermore, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesied the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, due to the power of his awakening, all the gods and humans present throughout that world system of the great trichiliocosm heard that prophesy for the bodhisattva mahāsattva Akṣobhya. When they heard that prophecy, people in the desire realm practiced generosity and made merit by giving gifts of various kinds of food, drinks, and delicacies. By analogy, Śāradvatīputra, it was like how during the festival of the kumuda night lilies, which falls on the full moon of the fourth autumn month of Kārttika, when people in the desire realm practice generosity and merit making by giving gifts of various kinds of food, drinks, and delicacies to one another. In the same way, Śāradvatīputra, when the thus-gone, worthy, perfect buddha Great Eyes prophesized the unsurpassed and perfect awakening of the bodhisattva mahāsattva Akṣobhya, people in the desire realm practiced generosity and made merit by giving gifts of various kinds of food, drinks, and delicacies to one another. Countless trillions of divine instruments sounded amid cries of ‘marvelous,’ and peals of delighted laughter, as countless billions of gods played with elation. Śāradvatīputra, such were the marvelous qualities that accompanied the prophecy of the bodhisattva mahāsattva Akṣobhya.”
Thus he spoke, and the venerable Śāradvatīputra said to the Blessed One, “Honorable Blessed One, the elegant teachings that honorable blessed, thus-gone, worthy, perfect buddhas give through their detailed knowledge of the thus-gone ones are indeed marvelous! Honorable Blessed One, the buddha realms of the blessed buddhas are inconceivable; the meditative concentrations of meditators are inconceivable; the realms of the nāgas are inconceivable, and the karmic fruition of actions is likewise inconceivable. Honorable Blessed One, that the bodhisattva mahāsattva Akṣobhya possessed such exceptional qualities from the moment he first set the mind on awakening is indeed a marvel, and Honorable Blessed One, that the bodhisattva mahāsattva Akṣobhya’s prophecy had such exceptional qualities is also inconceivable.”
The Blessed One replied to the venerable Śāradvatīputra, “Indeed, Śāradvatīputra, it is so. It is just as you have said. Śāradvatīputra, the prophecy of the bodhisattva mahāsattva Akṣobhya is indeed inconceivable.”
Then the venerable Ānanda said to the venerable Śāradvatīputra, “Honorable Śāradvatīputra, the qualities of the armor donned by the bodhisattva mahāsattva Akṣobhya when he first set the mind on awakening that have been mentioned here are but a fraction of the whole. The Thus-Gone One has taught them in condensed form. This is not the extensive teaching.”
“You are right, Venerable Ānanda,” the venerable Śāradvatīputra replied to the venerable Ānanda, “It is so. Indeed, Venerable Ānanda, the qualities of the armor donned by the bodhisattva mahāsattva Akṣobhya when he first set his mind set on awakening that have been mentioned here are but a fraction of those described by the Thus-Gone One. Why? Because, Venerable Ānanda, the qualities of the armor donned by the bodhisattva mahāsattva Akṣobhya when he first aroused the mind of awakening are inconceivable. Venerable Ānanda, listen attentively, for the Blessed One will give the extensive teaching.”
The venerable Śāradvatīputra then said to the Blessed One, “Honorable Blessed One, the Blessed One has taught in condensed form the qualities and benefits of the bodhisattva mahāsattva Akṣobhya’s armor when he first aroused the mind of awakening. Honorable Blessed One, so that present and future bodhisattvas may follow his example, please elaborate further this teaching of the thus-gone, worthy, perfect buddha on the qualities of the bodhisattva mahāsattva Akṣobhya’s armor when he first aroused the mind of awakening.”
The Blessed One replied to the venerable Śāradvatīputra, “Śāradvatīputra, the qualities of the bodhisattva mahāsattva Akṣobhya’s armor when he first set his mind on awakening are inconceivably numerous. Nevertheless, Śāradvatīputra, a portion of them have been taught. Listen well, memorize correctly, and I will explain more.”
“Very well, Blessed One,” replied Śāradvatīputra and he listened as instructed by the Blessed One. The Blessed One continued, “Śāradvatīputra, the bodhisattva mahāsattva Akṣobhya set his mind on awakening with the thought, ‘The element of space may change, but my pledges will not change.” Śāradvatīputra, such was the great armor donned by the bodhisattva mahāsattva Akṣobhya when he donned his armor. Śāradvatīputra, among all bodhisattvas who have donned great armor in the Fortunate Eon, I have not seen a single bodhisattva donning great armor like that of the bodhisattva mahāsattva Akṣobhya.
“Śāradvatīputra, the conduct of the bodhisattva mahāsattva Ratnaketu does not even come close to a fraction of the conduct of the bodhisattva mahāsattva Akṣobhya. Śāradvatīputra, many hundreds of bodhisattvas, many thousands of bodhisattvas, many hundreds of thousands of bodhisattvas, countless billions of bodhisattvas do not possess great armor like the great armor donned by the bodhisattva mahāsattva Akṣobhya.
“Śāradvatīputra, it was through his adoption of such steadfast great perseverance that the bodhisattva mahāsattva Akṣobhya fully awakened to unsurpassed and perfect buddhahood, and is now known as the thus-gone, worthy, perfect buddha Akṣobhya who presently resides, lives, and flourishes, teaching the Dharma, in the world system known as Abhirati.
“Śāradvatīputra, by means of the superknowledges, I know that when the bodhisattva mahāsattva Akṣobhya was practicing bodhisattva conduct in the past, there was nothing that could be undertaken by the hands, the legs, the head, the eyes, the limbs or the subsidiary limbs that he did not give freely.
“Śāradvatīputra, from the moment he first set the mind on awakening until his attainment for fully awakening to unsurpassed and perfect buddhahood, the bodhisattva mahāsattva Akṣobhya never experienced headaches nor suffered any ailments caused by wind, bile, phlegm, or any combination of these. Śāradvatīputra, such are the wondrous and excellent phenomena that occurred when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct in the past.
“Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct in the past, he pleased the thus-gone ones in every lifetime and did not disappoint them. In every lifetime he practiced celibacy, came to be known only as Akṣobhya, and travelled from buddhafield to buddhafield taking rebirth wherever a blessed buddha was actually present.
“By analogy, Śāradvatīputra, anointed wheel-turning monarchs of the kṣatriya caste may travel from the upper story of one mansion to the upper story of another mansion without the soles of their feet ever treading on the great earth. In this way they may pass their whole lives atop these fine mansions, indulging in the five sense pleasures and enjoying the company of lovers. Similarly, Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct in the past, he pleased the thus-gone ones in every lifetime and did not disappoint them. In every lifetime he practiced celibacy, came to be known only as Akṣobhya, and travelled from one buddhafield to the next, taking rebirth wherever a blessed buddha was actually present, without the soles of his feet ever treading on the buddhafield.
“Whenever he taught the Dharma, he would teach the Dharma based on the perfections. He would seldom teach from the level of śrāvakas. Even if he was teaching the Dharma from the level of śrāvakas, still he would teach the Dharma based on the perfections. Even if he was teaching the Dharma from the level of pratyekabuddhas, he would teach the Dharma based on the perfections. By teaching the Dharma based on the perfections, he trained beings in the path to awakening, he brought them onto it, and he established them in it. He taught them the Dharma correctly based on unsurpassed and perfect awakening, and he inspired them, encouraged them, and brought them joy. Śāradvatīputra, such was the blessed, thus-gone, worthy, perfect buddha Akṣobhya’s great armor of steadfast perseverance when was practicing bodhisattva conduct in the past.
“The roots of virtue acquired from giving the gift of Dharma he would dedicate sincerely to the attainment of unsurpassed and perfect awakening in the following manner: ‘O, through these roots of virtue, may I fully awaken to unsurpassed and perfect buddhahood. May noble sons and noble daughters on the bodhisattva vehicle be reborn in the buddhafield in which I teach the Dharma, and by the power of my awakening may they listen to those teachings. Having learnt them, may they memorize them, uphold them, read them out loud, thoroughly comprehend them, and extensively propagate them to others. Even in subsequent lifetimes, may they never forget these Dharma teachings. In the same way that I presently travel from one buddhafield to another, may all bodhisattva mahāsattvas born in this buddhafield take rebirth in the buddhafields of their aspirations until they too fully awaken to unsurpassed and perfect buddhahood. May they never be separated from the blessed buddhas, except for the bodhisattva mahāsattvas born in the Heaven of Joy who have only one birth remaining. How so? Śāradvatīputra, by the nature of things, when bodhisattva mahāsattvas with only one birth remaining die and transmigrate from the Heaven of Joy, for their final physical body they enter the womb of their mother through the right side; and when such bodhisattva mahāsattvas with only one birth remaining are born, Śāradvatīputra, the great earth shakes.
“Śāradvatīputra, these are the attributes, indications and signs of bodhisattva mahāsattvas with one birth remaining. Śāradvatīputra, when bodhisattva mahāsattvas with one birth remaining enter their mothers’ wombs, they are untainted by any filth or impurity and do not experience any unpleasant smells. Even while they are inside the womb, they remain suspended in space. By analogy, Śāradvatīputra, when monks with supernatural powers who engage in yogic practices enter a storied mansion or visit a series of storied mansions, they rise into the air and remain sitting there with composure, without touching the storied mansion. Likewise, Śāradvatīputra, when bodhisattva mahāsattvas with one birth remaining stay in their mothers’ wombs, they do so by rising into space and remaining there untainted by filth and impurity and without experiencing any unpleasant smell.
“Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct in the past, he also thought to himself, ‘Just as while I am currently practicing bodhisattva conduct, no māras find any opportunity to harm me, so too may it be for any noble son or any noble daughter on the bodhisattva vehicle or the śrāvaka vehicle who practices bodhisattva conduct in the buddhafield in which I have fully awakened to unsurpassed and perfect buddhahood. May both Māra and all the māra deities, in all their guises and in every way, fail to find any opportunity to harm them until they fully awaken to unsurpassed and perfect buddhahood. And for as long as those bodhisattvas undertake to obtain such excellent qualities, may I continue to practice for the sake of their awakening.’
“Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya practiced bodhisattva conduct in the past, he seldom faced any physical or mental discomfort while teaching or listening to Dharma. Why? Śāradvatīputra, because from when he first aroused the mind of awakening, the blessed, thus-gone, worthy, perfect buddha Akṣobhya, while practicing bodhisattva conduct, intensively cultivated dharmakāya.
“Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya was practicing bodhisattva conduct and listening to the Dharma in the past, he also thought to himself, ‘Just as I currently yearn for Dharma, so too may sentient beings in the buddhafield in which I have fully awakened to unsurpassed and perfect buddhahood, never lose interest in the Dharma and yearn for the Dharma,’ he thought.”
This is the first chapter from The Noble Mahāyāna Sūtra Akṣobhya’s Prophecy.
The venerable Śāradvatīputra then said to the honorable Blessed One, “The blessed, thus-gone, worthy, perfect buddha has taught us well concerning the qualities of the bodhisattva conduct with which the blessed, thus-gone, worthy, perfect buddha Akṣobhya practiced in past. Please now teach us in greater detail, Honorable Blessed One, about the array of buddhafield qualities of the blessed, thus-gone, worthy, perfect buddha Akṣobhya’s present buddhafield. Please teach us extensively and comprehensively. For what purpose? So that when noble sons and noble daughters on the bodhisattva vehicle hear of the array of qualities in that buddhafield, the aspiration will arise in them to be reborn there so that they may witness, honor, make offerings to, serve, and rejoice in the presence of the blessed, thus-gone, worthy, perfect buddha Akṣobhya. So that when noble sons and noble daughters on the śrāvaka vehicle, even though their engagement is not flawless, hear of the array of qualities in that buddhafield, the aspiration will arise in them to be reborn there so that they may witness, honor, make offerings to, serve, and rejoice in the presence of the blessed, thus-gone, worthy, perfect buddha Akṣobhya.”
The Blessed One replied to Venerable Śāradvatīputra, “Very good, Śāradvatīputra, very good! Śāradvatīputra, it is very good that you have thought to inquire about the excellent arrays of good qualities in the buddhafield of the thus-gone, worthy, perfect buddha Akṣobhya. So, Śāradvatīputra, listen well and commit this to memory, for I shall explain the excellent arrays of good qualities in the buddhafield of the thus-gone, worthy, perfect buddha Akṣobhya.”
“Very well,” replied Śāradvatīputra and he listened, just as the Blessed One had instructed. The Blessed One then said to him, “Śāradvatīputra, when all the sentient beings in that world system of the great trichiliocosm came to know that the blessed, thus-gone, worthy, perfect buddha Akṣobhya would fully awaken to unsurpassed and perfect buddhahood in seven days hence, they had no thoughts of food or drink, they had no thoughts of hunger, no thoughts of thirst, no thoughts of sleeping in a bed, and no thoughts of physical or mental discomfort. Instead, all beings experienced only happy thoughts, thoughts of gladness, of supreme gladness, and they experienced joy and bliss. Why? They experienced these good qualities, Śāradvatīputra, due to the distinctive excellences of the aspirations made by the blessed, thus-gone, worthy, perfect buddha Akṣobhya when he was practicing bodhisattva conduct in the past.
“Furthermore, Śāradvatīputra, when all the humans and gods of the desire realm present in that world system came to know that the blessed, thus-gone, worthy, perfect buddha Akṣobhya would fully awaken to unsurpassed and perfect buddhahood in seven days hence, they had no thoughts whatsoever of engaging in sex. Why? It was due Śāradvatīputra, to the distinctive excellences of the aspirations made by the blessed, thus-gone, worthy, perfect buddha Akṣobhya when he was practicing bodhisattva conduct in the past.
“Furthermore, Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, a great radiance pervaded all the world systems of the great trichiliocosm, and the great earth quaked in six different ways. It quaked, trembled, shook, shuddered, rumbled, and roared; forcefully quaked, trembled, shook, shuddered, rumbled, and roared; forcefully quaked, trembled, shook, shuddered, rumbled; and roared everywhere. In this way, Śāradvatīputra, the buddhafield in which the blessed, thus-gone, worthy, perfect buddha Akṣobhya fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience was truly endowed with arrays of buddhafield qualities.
“Also, Śāradvatīputra, when the blessed, thus-gone, worthy, perfect buddha Akṣobhya fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, all gods and humans present in that entire world system of the great trichiliocosm joined their palms together and bowed in homage towards the seat of awakening. In this way, Śāradvatīputra, the buddhafield in which the blessed, thus-gone, worthy, perfect buddha Akṣobhya fully awakened to unsurpassed and perfect buddhahood and discovered the wisdom of omniscience, was truly endowed with arrays of buddhafield qualities.