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སྤྲིན་ཆེན་པོ།

The Great Cloud (1)

Mahāmegha

འཕགས་པ་སྤྲིན་ཆེན་པོ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ།

’phags pa sprin chen po zhes bya ba theg pa chen po’i mdo

The Noble Mahāyāna Sūtra “The Great Cloud”

Āryamahāmeghanāmamahāyānasūtra

Toh 232

Degé Kangyur, vol. 64 (mdo sde, wa), folios 113.a–214.b

ᴛʀᴀɴsʟᴀᴛᴇᴅ ɪɴᴛᴏ ᴛɪʙᴇᴛᴀɴ ʙʏ

Surendrabodhi
Bandé Yeshé Dé

Translated by the Mahamegha Translation Team
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2022

Current version v 1.1.23 (2024)

Generated by 84000 Reading Room v2.26.1

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Summary

s.1

The Great Cloud features a long dialogue between the Buddha Śākyamuni and a bodhisattva named Great Cloud Essence, who are periodically joined by various additional interlocutors from the vast audience of human and divine beings who have assembled to hear the Buddha’s teaching. The topics of their conversation are diverse and wide-ranging, but a central theme is the vast conduct of bodhisattvas, which is illustrated through the enumeration of the various meditative states and liberative techniques that bodhisattvas must master in order to minister to all sentient beings. This is followed by a conversation with the brahmin Kauṇḍinya concerning the Buddha’s cousin Devadatta, who is revealed to be a bodhisattva displaying the highest level of skillful means. Kauṇḍinya then inquires about the possibility of obtaining a relic from the Buddha, and another member of the audience responds with an explanation of how truly rare it is for a buddha relic to appear within the world. Finally, the discourse ends with the Buddha delivering a series of detailed prophecies describing the principal interlocutor’s future attainment of buddhahood, and he further explains the benefits and powers that can be obtained through the practice of this sūtra itself.

ac.

Acknowledgements

ac.1

This translation was produced by Joshua Capitanio for the Mahamegha Translation Team. The translator is grateful to Christopher Jones (University of Cambridge) and Susan Roach for offering several helpful suggestions.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

The translation of this text has been made possible through the generous sponsorship of an anonymous donor, who would like to dedicate it in memory of Lin, Zai-He and Lin Lee, Wan-Zhi.

Introduction

i.1

The Great Cloud is an important Mahāyāna sūtra, known particularly as one source of the idea that a tathāgata is permanent and does not really pass into parinirvāṇa, but strategically displays an illusory body. To exemplify religious attainment for sentient beings, this emanated body seems to take birth, strive for awakening, and eventually pass into parinirvāṇa.1 In this sūtra this view is not merely implied or stated without comment, as it is in many sūtras, but is set out along with the claim that orthodox Buddhist doctrines of impermanence and selflessness are merely provisional teachings imparted by the Buddha for the sake of śrāvakas and pratyekabuddhas who were too trepidatious and spiritually immature to accept the realities of permanence and true selfhood.

The Translation

The Noble Mahāyāna Sūtra
The Great Cloud

Chapter 1

[B1] [F.113.a]

1.1

Homage to all buddhas, bodhisattvas, exalted śrāvakas, and pratyekabuddhas.

Thus did I hear at one time. The Bhagavān was residing on Vulture Peak in Rājagṛha with an assembly of nine million eight hundred thousand bhikṣus including Mahākāśyapa. All of them were worthy ones who had exhausted their defilements, had attained mastery, and were free from afflictions. They were omniscient ones, great elephants, their minds perfectly liberated, their wisdom perfectly liberated, who had accomplished their tasks and completed their work. They had cast off their burdens and fulfilled their aims. Their minds had been emancipated through correct cognition, and they had thoroughly exhausted all the fetters binding them to existence. They possessed very pure discipline and had obtained supreme perfection in mastering all mental states. They were proficient in the superknowledges. Together, they were all absorbed in meditation on the eight liberations.

Chapter 2

2.1

Then the bodhisattva mahāsattva Great Cloud Essence said to the Bhagavān, “Ah, these statements of the sacred Dharma teaching of The Great Cloud, spoken by the Tathāgata, are truly a wondrous marvel! Ah, Bhagavān! The domain of this Great Cloud discourse is inconceivable, and the magical manifestation of its miraculous power has appeared right in front of all sentient beings. [F.142.a] When this Great Cloud discourse was expounded, a mass of great clouds arose from its nectar-like reverberations, showering down a great, vast rainfall of nectar filled with all sorts of precious substances and elixirs. Ah! The Tathāgata, who is inconceivable, has excellently uttered this discourse of the inconceivable domain. Ah! All sentient beings have certainly cultivated merit. Ah! The fruition of this merit is inconceivable! Sentient beings are relishing the enjoyment and delights of divine bliss. Today, all sentient beings frolic together with the gods.

Chapter 3

3.1

Then, the bodhisattva mahāsattva Great Cloud Essence addressed the Bhagavān, saying, “Those outsiders who have turned away from these great Vaipulya teachings have become as though deaf; in order to make them whole with the ear faculties of the Great Vehicle, I beseech the Bhagavān to give an extensive explanation of those previously mentioned thirty-six Dharma gateways of dhāraṇī called directly entering the jewel mine of the infinite gnosis of irreversibility.”

Chapter 4

4.1

Great Cloud Essence then said, “In order to tame the minds of unawakened and foolish sentient beings, I beseech you to shine the subtle light rays of the lamp of understanding the concealed intent of the Bhagavān Tathāgata’s speech upon all those who have entered great darkness.”

4.2

The Bhagavān replied, “Great Cloud Essence, you must broadly ignite the twenty-three liberation gateways of the continuous flow of skillful methods of Dharma for those who are ignorant of how to enter into the fundamental divisions of the concealed intent of the Tathāgata’s speech.

Chapter 5

5.1

Great Cloud Essence then said, “I beseech the Bhagavān to give an extensive explanation of the ten Dharma gateways called king of the wondrous secret of the way to engage and abide in the playful appearance of taking birth in cyclic existence.”

5.2

The Bhagavān replied, “Great Cloud Essence, within this Great Cloud discourse, there is the Dharma gateway called king of utter delight at being born within existence. There is the Dharma gateway called desiring and delighting in birth within existence. There is the Dharma gateway called thirsting for birth within existence. There is the Dharma gateway called beginningless birth within existence. There is the Dharma gateway called utmost faith in birth within existence. There is the Dharma gateway called skill in the aspiration to be born within existence. There is the Dharma gateway called singing the praises of birth within existence. There is the Dharma gateway called king of observing birth within existence. There is the Dharma gateway called powerful king of skill in birth within existence. And there is the Dharma gateway called king of the wondrous secret of engaging and abiding in the state of not being obscured by the various categories of unwholesome dharmas when born within existence. These ten are the Dharma gateways called king of the wondrous secret of the way to engage and abide in the playful appearance of taking birth in cyclic existence.” [F.160.b]

Chapter 6

6.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called the secret aspiration to liberation, which is taken up by the mind in order to attain the karmic ground of the field of the afflictions of cyclic existence.”

6.2

The Bhagavān replied, “There is the Dharma gateway called obtaining the fruit of the field of the afflictions of cyclic existence. There is the Dharma gateway called king of delighting in the field of the afflictions of cyclic existence. There is the Dharma gateway called fixing the mind on the connection with cyclic existence. There is the Dharma gateway called dhāraṇī of supreme delight in cyclic existence. There is the Dharma gateway called migrating within cyclic existence. There is the Dharma gateway called thoroughly raining down upon cyclic existence. There is the Dharma gateway called king of the uninterrupted wind of the continuity of cyclic existence. There is the Dharma gateway called thief of cyclic existence. There is the Dharma gateway called stainless domain of the root of cyclic existence. And there is the Dharma gateway called bringing illumination to all those who abide for a long time in cyclic existence. These ten are the Dharma gateways called the secret aspiration to liberation, which is taken up by the mind in order to attain the karmic ground of the field of the afflictions of cyclic existence.”

Chapter 7

7.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called king of the magical manifestation that apprehends the inconceivable essence of ignorance regarding gnosis.”

7.2

The Bhagavān replied, “There is the Dharma gateway called happily engaging in many deeds as antidotes. There is the Dharma gateway called king of the magical manifestation that is unequaled. There is the Dharma gateway called entering the gateway of peerlessly spreading light. There is the Dharma gateway called producing an understanding of the scriptural tradition. There is the Dharma gateway called the thought that terminates.19 There is the Dharma gateway called luminosity of correct speech. There is the Dharma gateway called perception that is superior to water. There is the Dharma gateway called stainless essence. There is the Dharma gateway called light-radiating earth-holder. And there is the Dharma gateway called gateway of exalted luminosity. These ten are the Dharma gateways called king of the magical manifestation that apprehends the inconceivable essence of ignorance regarding gnosis.”

Chapter 8

8.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called aspects of bringing about the attainment of stable, profound gnosis.”

8.2

The Bhagavān replied, “There is the Dharma gateway called reverently engaging in the ten extensive essences. There is the Dharma gateway called guarded by space. There is the Dharma gateway called entering the profound, auspicious time. There is the Dharma gateway called delighting in the subtle. There is the Dharma gateway called oceanic immovability. There is the Dharma gateway called radiant light of gnosis. There is the Dharma gateway called engaging in the natural purity of speech. There is the Dharma gateway called engaging in the stainlessness of incinerating the firewood of the afflictions. There is the Dharma gateway called engaging in steadfast intelligence. And there is the Dharma gateway called stainless intelligence. These ten are the Dharma gateways called aspects of bringing about the attainment of stable, profound gnosis.” [F.161.b]

Chapter 9

9.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called storehouse of inconceivable merit of the flowing rain of the great cloud’s essence.”

9.2

The Bhagavān replied, “There is the Dharma gateway called storehouse of delighting in loving-kindness. There is the Dharma gateway called storehouse of delighting in compassion. There is the Dharma gateway called storehouse of delighting in joy. There is the Dharma gateway called storehouse of delighting in equanimity. There is the Dharma gateway called storehouse of water showered down by the truth. There is the Dharma gateway called storehouse of the circulation of fish in the ocean. There is the Dharma gateway called storehouse replete with the names of the Dharma gateways. There is the Dharma gateway called storehouse of the path of the king of streams. There is the Dharma gateway called storehouse of engaging with the scriptural tradition. And there is the Dharma gateway called storehouse of engaging with the precious jewel of the three secret designations. These ten are the Dharma gateways called storehouse of inconceivable merit of the flowing rain of the great cloud’s essence.”

10.

Chapter 10

10.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called path of the aspect of the inconceivable merit of the flowing rain of the great cloud.”

10.2

The Bhagavān replied, “There is the Dharma gateway called season of rain. [F.162.a] There is the Dharma gateway called lone king of the precious flow of the net of rain. There is the Dharma gateway called king of the seal of the essence of the veil of rain. There is the Dharma gateway called rain’s cleansing of stains. There is the Dharma gateway called king of the various poison-cleansing waters of the veil of rain. There is the Dharma gateway called pleasing, cooling satisfaction produced by the net of rain. There is the Dharma gateway called king of the domain of the correct perception of various rains. There is the Dharma gateway called coemergence of the correct view of various rains. There is the Dharma gateway called mastery over the field of the aspect of merit of various rains. And there is the Dharma gateway called nāga king who showers down the pleasant, cooling medicinal rain of the veil of rain. These ten are the Dharma gateways called path of the aspect of the inconceivable merit of the flowing rain of the great cloud.”

11.

Chapter 11

11.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called king of the magical manifestation of the mass of great clouds that arises and gathers in space.”

11.2

The Bhagavān replied, “There is the Dharma gateway called king of skill in the utter delight that arises from the root. There is the Dharma gateway called constantly expressing the excellent perception of the fundamental nature. There is the Dharma gateway called king of the great perception of the unequaled gnosis. There is the Dharma gateway called seal of comprehension. There is the Dharma gateway called king of perfect inexhaustible intelligence. [F.162.b] There is the Dharma gateway called inconceivable abode. There is the Dharma gateway called aspect of exertion free from desire. There is the Dharma gateway called king of the utmost certainty of the deep ocean tide. There is the Dharma gateway called delight in the pleasant season. There is the Dharma gateway called space storehouse of the great cloud of the rain of gnosis equal to space. These ten are the Dharma gateways called king of the magical manifestation of the mass of great clouds that arises and gathers in space.”

12.

Chapter 12

12.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called brilliant lightning of the great cloud. May the Bhagavān, the Tathāgata, make them blaze forth.”

12.2

The Bhagavān replied, “There is the Dharma gateway called lightning of the light rays of the precious storehouse. There is the Dharma gateway called lightning in the sky of the brilliance of resolve. There is the Dharma gateway called most protected. There is the Dharma gateway called king of the seasons. There is the Dharma gateway called king of the mind that desires the intellect guarded by glory. There is the Dharma gateway called king of the stainless golden lightning. There is the Dharma gateway called lightning of the brilliant inexhaustible intelligence of the essence of beryl. There is the Dharma gateway called lightning of manifest conviction in the abodes. There is the Dharma gateway called lightning of the constancy of the deep ocean of virtuous qualities. There is the Dharma gateway called lightning that strikes continuously over the land. These ten are the Dharma gateways called brilliant lightning of the great cloud.”

13.

Chapter 13

13.1

Great Cloud Essence said, “I beseech the Bhagavān to shine forth the infinite great light rays of the sun of buddhahood to serve as medicine for all sentient beings and for the sake of their happiness. I beseech the Bhagavān to explain the ten Dharma gateways called the aspects of entering the great cloud that flashes with lightning.”

13.2

The Bhagavān replied, “There is the Dharma gateway called king of the lightning flash that is as powerful as the wind’s strength. There is the Dharma gateway called extremely sharp gnosis. There is the Dharma gateway called king of the clear ascertainment of gnosis. There is the Dharma gateway called king of resounding through the power of simultaneous arising. There is the Dharma gateway called king of skill in the fluctuation of ocean waves. There is the Dharma gateway called desiring and completely protecting the Dharma. There is the Dharma gateway called king of skill at connecting with the conquerors through wealth. There is the Dharma gateway called king of the medicine that suppresses poison, the great drum of Dharma. There is the Dharma gateway called producing the endowment of the strengths of the Teacher through exceptional beauty. There is the Dharma gateway called king of the magical manifestation that proclaims the roots of the afflictions, which are like darkness or ice. These ten are the Dharma gateways called the aspects of entering the great cloud that flashes with lightning.”

14.

Chapter 14

14.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called illusory emanation of the lightning of the great cloud.”

14.2

The Bhagavān replied, “There is the Dharma gateway called constantly proclaiming. There is the Dharma gateway called constantly guarding the illusory emanation of the lightning of the great cloud. There is the Dharma gateway called constantly joyful. There is the Dharma gateway called constantly wishful. There is the Dharma gateway called playing in fire. There is the Dharma gateway called delighting in entering all birthplaces. There is the Dharma gateway called rejoicing in all migrating beings with material gains. There is the Dharma gateway called white swan. There is the Dharma gateway called displaying the king of radiant light. There is the Dharma gateway called threading the vast garland of constant superiority. These ten are the Dharma gateways called illusory emanation of the lightning of the great cloud.”

15.

Chapter 15

15.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called display of the great miraculous lamp.”

15.2

The Bhagavān replied, “There is the Dharma gateway called miraculous display for entering the inexhaustible treasury. There is the Dharma gateway called gathering the precious storehouse. There is the Dharma gateway called storehouse of abiding in inconceivable liberation. There is the Dharma gateway called infinite veneration. There is the Dharma gateway called acquisition of virtue. There is the Dharma gateway called replete with joy. There is the Dharma gateway called engaging in the aspects of reality. There is the Dharma gateway called unobscured spherical mirror. There is the Dharma gateway called inexhaustible mindfulness. There is the Dharma gateway called engaging in the pleasure of definitively liberating all sentient beings. [F.164.a] These ten are the Dharma gateways called display of the great miraculous lamp.”

16.

Chapter 16

16.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called king of the magical manifestation for entry into the elaborate exposition of the hail of Dharma.”

16.2

The Bhagavān replied, “There is the Dharma gateway called jewel-mine of hail. There is the Dharma gateway called ocean of hail. There is the Dharma gateway called king of the use of hail. There is the Dharma gateway called teaching of the storehouse of the great medicine of hail. There is the Dharma gateway called king of the universality of hail. There is the Dharma gateway called king of the inexhaustible intellect of hail. There is the Dharma gateway called supreme essence of hail. There is the Dharma gateway called king who has obtained the captaincy of the lamp of hail. There is the Dharma gateway called supreme weapon on the side of Dharma. There is the Dharma gateway called time of profound hail. These ten are the Dharma gateways called king of the magical manifestation of entry into the elaborate exposition of the hail of Dharma.”

17.

Chapter 17

17.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called guarding the storehouse of entry into the vajra gnosis.”

17.2

The Bhagavān replied, [F.164.b] “There is the Dharma gateway called precious storehouse of play. There is the Dharma gateway called king of the utterly delightful manner. There is the Dharma gateway called king of the magical manifestation of the miraculous manner. There is the Dharma gateway called way of abiding of the swan in flight. There is the Dharma gateway called king of well-adorned space. There is the Dharma gateway called king of the medicine produced from the top of the fruit of the kumbha tree. There is the Dharma gateway called king of engaging the intellect that is like an undisturbed deep ocean. There is the Dharma gateway called king of seasons having the brilliant strength of consummate discipline. There is the Dharma gateway called the noncomprehension of the limit of the inconceivable abode. There is the Dharma gateway called extending through an eon. These ten are the Dharma gateways called guarding the storehouse of entry into the vajra gnosis.”

18.

Chapter 18

18.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called king of the magical manifestation of engaging in inexhaustible enjoyments.”

18.2

The Bhagavān replied, “There is the Dharma gateway called entering into the intellect of nectar. There is the Dharma gateway called entering into satisfaction through bliss. There is the Dharma gateway called skilled in being joyful. There is the Dharma gateway called skilled in being beautiful and utterly joyful. There is the Dharma gateway called entering into the taste of the water that is deep and constant. There is the Dharma gateway called king of desiring the bliss of the domain of mind’s intelligence. There is the Dharma gateway called king of the bliss that is inexhaustible and primordially stainless. There is the Dharma gateway called king of being utterly elated and delighted with everything. These ten20 are the Dharma gateways called king of the magical manifestation [F.165.a] that enters into the inexhaustible enjoyments.”

19.

Chapter 19

19.1

Great Cloud Essence said, “I beseech the Bhagavān, the complete and perfect Buddha, to explain the ten Dharma gateways called entry into the direct demonstration of the aspects of the correct path.”

19.2

The Bhagavān replied, “There is the Dharma gateway called aspect of subtle proliferation. There is the Dharma gateway called storehouse of the aspect of constancy. There is the Dharma gateway called precious storehouse of complete victory through courageous strength. There is the Dharma gateway called engaging in viewing the abode of all the gods in the eastern direction. There is the Dharma gateway called bringing all scriptural traditions to completion. There is the Dharma gateway called not being obscured by all scriptural traditions. There is the Dharma gateway called utterly delighting in and being elated by all paths. There is the Dharma gateway called aspect of abandoning engagement with all negative paths. There is the Dharma gateway called king of the constant tide of the ocean. There is the Dharma gateway called precious storehouse of playing as the definite tide of the ocean. These ten are the Dharma gateways called entry into the manifest demonstration of the aspects of the correct path.”

20.

Chapter 20

20.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called entry into the subtle and profound topics of discourse.”

20.2

The Bhagavān replied, “There is the Dharma gateway called all direct and indirect topics of discourse. There is the Dharma gateway called utterly delighting in experiencing all tastes. There is the Dharma gateway called king of playing within all scriptural traditions. There is the Dharma gateway called king of desiring extensiveness. There is the Dharma gateway called king of delighting in extensiveness. There is the Dharma gateway called king of utterly delighting in the body. There is the Dharma gateway called king of delighting in the path of pleasing, joyful conduct. There is the Dharma gateway called king of seasons adorned by the noble ones. There is the Dharma gateway called king of rendering stainless the essence of stains. There is the Dharma gateway called consummate satisfaction through the virtue of the yoga of observation. These ten are the Dharma gateways called entering the subtle and profound topics of discourse.”

21.

Chapter 21

21.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called observation of the lion’s play.”

21.2

The Bhagavān replied, “There is the Dharma gateway called stainlessness that is difficult to replicate. There is the Dharma gateway called fragrance of the flowers of the bees and the flies. There is the Dharma gateway called sporting with the intellect of the majestic jewel and being overcome by sleep. There is the Dharma gateway called the supremacy that is difficult to obtain, of the shimmering heap of jewels. [F.166.a] There is the Dharma gateway called king of the waterfall-like play. There is the Dharma gateway called observation of the play of the vast, utterly and completely quaking earth. There is the Dharma gateway called play that is like distinguishing between the palms of the left and right hands. There is the Dharma gateway called king of the play of the tails of the great fishes. There is the Dharma gateway called playing at the teaching that is difficult to obtain and difficult to comprehend. There is the Dharma gateway called observing play and delighting in the aspects of all adornments. These ten are the Dharma gateways called observation of the lion’s play.”

22.

Chapter 22

22.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called discourse on engaging in activities in harmony with the world that accumulate connections for rebirth.”

22.2

The Bhagavān replied, “There is the Dharma gateway called entering the king of forever taking rebirth. There is the Dharma gateway called entering tranquility through skillful means. There is the Dharma gateway called correctly applying and upholding the sweet honey of faith. There is the Dharma gateway called entry into the manifest superiority of the lion’s play. There is the Dharma gateway called entering the times of displaying the stages. There is the Dharma gateway called king of skill in entry into stages, the absence of stages, realms, and nonrealms. There is the Dharma gateway called using skillful means to guide those who are rough and difficult to tame. There is the Dharma gateway called entering a body swiftly like an arrow. [F.166.b] There is the Dharma gateway called initiating the attainment of all desirable offerings. There is the Dharma gateway called entry into the skillful means of performing the activities of the lower abodes. These ten are the Dharma gateways called discourse on engaging in activities in harmony with the world that accumulate connections for rebirth.”

23.

Chapter 23

23.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called entering the precious storehouse of play.”

23.2

The Bhagavān replied, “There is the Dharma gateway called topknot of the rising sun. There is the Dharma gateway called pride in the vast play of the ancient essence. There is the Dharma gateway called arising of the precious storehouse of virtuous qualities. There is the Dharma gateway called engaging in play through the excellent limit of conduct. There is the Dharma gateway called engaging in rousing the indestructible strength of initiating the wet season. There is the Dharma gateway called engaging in the play of the pleasant cooling strength of sandalwood. There is the Dharma gateway called speaking without closing the eyes. There is the Dharma gateway called play replete with the water like the kumuda flower and the moon. There is the Dharma gateway called engaging in desire for great emanation bodies and the like. There is the Dharma gateway called engaging in exceptional praise. These ten are the Dharma gateways called entering the precious storehouse of play.”

24.

Chapter 24

24.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called engaging in the garuḍa’s great potent strength.”

24.2

The Bhagavān replied, “There is the Dharma gateway called king of the magical manifestation that completely overcomes the strength of the nāga king21 Vāsuki. There is the Dharma gateway called engaging in the display of one’s own strength. There is the Dharma gateway called engaging in the enjoyment of sound. There is the Dharma gateway called entering the waves. There is the Dharma gateway called causing the rising tide to not be filled with pride. There is the Dharma gateway called entering the time of resounding within the cave of the king of mountains. There is the Dharma gateway called entering the direction of the supreme season of wind. There is the Dharma gateway called engaging in the ascertainment that reveals faraway objects to the sight. There is the Dharma gateway called play of the snake with fast-acting poison. There is the Dharma gateway called engaging in obtaining the excellent strength of precious light-rays. These ten are the Dharma gateways called engaging in the garuḍa’s great potent strength.”

25.

Chapter 25

25.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called king of the manifestation of the proclamation of the time of the great roar.”

25.2

The Bhagavān replied, “There is the Dharma gateway called manifestation of the profound way of matchless strength. There is the Dharma gateway called manifestation of constant discipline. There is the Dharma gateway called king of the radiant light of the strength of discipline. There is the Dharma gateway called manifestation of the excellent bounds of discipline. There is the Dharma gateway called manifestation of the trickle of precious milk. There is the Dharma gateway called manifestation of the trickling flow of merit. There is the Dharma gateway called manifestation of the trickling strength of loving-kindness. There is the Dharma gateway called manifestation of the trickling strength of compassion. There is the Dharma gateway called manifestation of the trickling strength of joy. There is the Dharma gateway called manifestation of the trickling strength of equanimity. These ten are the Dharma gateways called king of the manifestation of the proclamation of the time of the great roar.”

26.

Chapter 26

26.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called engaging in the magical manifestation of the strength of great fearlessness.”

26.2

The Bhagavān replied, “There is the Dharma gateway called engaging in the magical manifestation of the strength of fearlessness in the strong ocean tide. There is the Dharma gateway called delighting in the root of fearlessness. There is the Dharma gateway called precious storehouse of skillfulness. There is the Dharma gateway called glorious body of skillfulness. There is the Dharma gateway called delighting in the cleanliness of skillfulness. [F.168.a] There is the Dharma gateway called strength of engaging in adornment with the ornament of the brilliance of skillfulness. There is the Dharma gateway called king of the season of skill in all precious substances. There is the Dharma gateway called delighting in engaging in the joys of skillfulness. There is the Dharma gateway called endowed with the radiant light of skillfulness. There is the Dharma gateway called king of the luminous aspect of the lightning of skillfulness. These ten are the Dharma gateways called engaging in the magical manifestation of the strength of great fearlessness.”

27.

Chapter 27

27.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called vastness having aspects of an abode.”

27.2

The Bhagavān replied, “There is the Dharma gateway called tranquil time of guarding the abode. There is the Dharma gateway called path of the abode of the true essence. There is the Dharma gateway called abode of the essence of the renowned reality of water. There is the Dharma gateway called abode of praising accomplishment. There is the Dharma gateway called abode of the excellent limit of the essence of renown. There is the Dharma gateway called abode of extensive, constant joy. There is the Dharma gateway called abode of strength that arises from the basis. There is the Dharma gateway called abode of the strength of compassion. There is the Dharma gateway called abiding definitively in patience. There is the Dharma gateway called abode of constant purity. These ten are the Dharma gateways called vastness having aspects of an abode.”

28.

Chapter 28

28.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called engaging in the procedures of superior intention.”

28.2

The Bhagavān replied, “There is the Dharma gateway called abiding at the excellent limit. There is the Dharma gateway called oceanic seal of knowledge of the rites of the superior intention. There is the Dharma gateway called tide of gnosis. There is the Dharma gateway called engaging in the rites of the superior intention of the miraculous display of the tide of migrating beings. There is the Dharma gateway called play equal to space. There is the Dharma gateway called nonabiding. There is the Dharma gateway called gathering of proliferations. There is the Dharma gateway called king of being worthy of service. There is the Dharma gateway called resolve to delight in generosity. There is the Dharma gateway called engaging in the superior intention with a happy mind. These ten are the Dharma gateways called engaging in the procedures of superior intention.”

29.

Chapter 29

29.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called manifestation of the strength of the heroic king of the great army.”

29.2

The Bhagavān replied, “There is the Dharma gateway called field of the completely victorious hero. There is the Dharma gateway called taking birth after perfecting heroic progress. There is the Dharma gateway called king of skill in perceiving the hero’s play. [F.169.a] There is the Dharma gateway called performing the deeds that perfect the strength of entering into the heroic manner. There is the Dharma gateway called aspect of the hero on the battlefield. There is the Dharma gateway called aspect of the perfection of strong-heartedness. There is the Dharma gateway called aspect of the hero with steadfast gnosis. There is the Dharma gateway called aspect of the hero in times of laziness. There is the Dharma gateway called aspect of brilliant strength. There is the Dharma gateway called aspect of the hero’s lightning. There is the Dharma gateway called limbs of the army of the hero’s hail. These ten are the Dharma gateways called manifestation of the strength of the heroic king of the great army.”

30.

Chapter 30

30.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called becoming the king of the magical manifestation of the aspects of excellence.”

30.2

The Bhagavān replied, “There is the Dharma gateway called time of the jewel of excellence. There is the Dharma gateway called aspect of excellent faith. There is the Dharma gateway called play manifested through the power of the aspect of excellence. There is the Dharma gateway called store of the wealth of excellence. There is the Dharma gateway called body of perfect excellence. There is the Dharma gateway called aspect of certainty in the purity of excellence. There is the Dharma gateway called royal storehouse of the radiant light of the lightning of excellence. There is the Dharma gateway called intellect that is well adorned with the aspects of excellence. These ten are the Dharma gateways called becoming the king of the magical manifestation of the aspects of excellence.”

31.

Chapter 31

31.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called engaging in marshalling the force that reveals the correct concealment associated with play.”

31.2

The Bhagavān replied, “There is the Dharma gateway called correct concealment associated with the play of joy. There is the Dharma gateway called correct concealment associated with the play of delight. There is the Dharma gateway called correct concealment associated with the play of supreme delight. There is the Dharma gateway called correct concealment associated with the play of the aspect of entry. There is the Dharma gateway called correct concealment associated with the play of the lion’s roar. There is the Dharma gateway called marshalling the force that reveals the correct concealment associated with the play of conduct. There is the Dharma gateway called engaging in the strength of revealing the correct concealment associated with the play of loving-kindness. There is the Dharma gateway called engaging in the strength of revealing the correct concealment associated with the play of compassion. There is the Dharma gateway called engaging in the strength of revealing the correct concealment associated with the play of joy. There is the Dharma gateway called engaging in the strength of revealing the correct concealment associated with the play of equanimity. These ten are the Dharma gateways called engaging in marshalling the force that reveals the correct concealment associated with play.”

32.

Chapter 32

32.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called the aspects of engaging in procedures for engendering gnosis.”

32.2

The Bhagavān replied, “There is the Dharma gateway called craving for sense objects. There is the Dharma gateway called king of adornment. There is the Dharma gateway called delighting in causing the diminishment of strength. There is the Dharma gateway called inexhaustible skillful body. There is the Dharma gateway called attachment to play. There is the Dharma gateway called performing the activities of offering and worship. There is the Dharma gateway called practice of delighting in the earth. There is the Dharma gateway called entering into the place of rebirth. There is the Dharma gateway called abiding in the practice of the time of joy. There is the Dharma gateway called abiding in the abode of the scriptural tradition. These ten are the Dharma gateways called the aspects of engaging in procedures for engendering gnosis.”

33.

Chapter 33

33.1

Great Cloud Essence asked, “I beseech the Bhagavān to explain the ten Dharma gateways called storehouse of the riches of gnosis attained through concentration.”

33.2

The Bhagavān replied, “There is the Dharma gateway called accomplishment of the precious skill of the earnest practice of excellence. There is the Dharma gateway called practice of abiding in the mind concentrated on extreme faith in the sacred Dharma. There is the Dharma gateway called king of the time of truth. There is the Dharma gateway called accomplishment of the precious substances of the ocean having the play of correct depth and stability. [F.170.b] There is the Dharma gateway called accomplishment of joy. There is the Dharma gateway called utter accomplishment of the strength of gnosis. There is the Dharma gateway called accomplishment of motion. There is the Dharma gateway called accomplishment of the qualities of engaging in desire. There is the Dharma gateway called training the body. There is the Dharma gateway called accomplishment of concentration on knowledge, purity, certainty, ascetic practice, and observing precepts. These ten are the Dharma gateways called storehouse of the riches of gnosis that are attained through concentration.”

34.

Chapter 34

34.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called array of procedures conducive to correctly offering and giving.”

34.2

The Bhagavān replied, “There is the Dharma gateway called understanding the rites of restraint. There is the Dharma gateway called observing the precious rites that assist in offering and giving. There is the Dharma gateway called time of guarding purity. There is the Dharma gateway called delighting in purity. There is the Dharma gateway called giving the enjoyments of giving. There is the Dharma gateway called utterly giving one’s eyes. There is the Dharma gateway called revealing and explaining the profound secrets. There is the Dharma gateway called cherishing the profound Dharma. There is the Dharma gateway called abiding in the essence of reality. There is the Dharma gateway called revealing all scriptural traditions. These are the ten Dharma gateways called array of procedures conducive to correctly offering and giving.”

35.

Chapter 35

35.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called full production of the correct seed of the buddhafield.”

35.2

The Bhagavān replied, “There is the Dharma gateway called victory of the jewel mine. There is the Dharma gateway called shower of jewels from the jewel mine. There is the Dharma gateway called storehouse of merit of the jewel mine. There is the Dharma gateway called intellect of the true essence of the jewel mine. There is the Dharma gateway called body of the jewel mine. There is the Dharma gateway called excellent radiant light of the jewel mine. There is the Dharma gateway called radiant light of the lamp of the jewel mine. There is the Dharma gateway called king crowned with the inexhaustible intellect of the lightning of the jewel mine. There is the Dharma gateway called purity of abiding in the jewel mine. There is the Dharma gateway called mass of flavors of the fruits from the field of all jewels. These ten are the Dharma gateways called full production of the correct seed of the buddhafield.”

36.

Chapter 36

36.1

Great Cloud Essence said, “I beseech the Bhagavān to explain the ten Dharma gateways called engaging in the magical manifestation of the king of delighting in the play [F.171.b] of the state of the essence of reality.”

36.2

The Bhagavān replied, “There is the Dharma gateway called engaging in unwavering joy. There is the Dharma gateway called abiding by the constant root. There is the Dharma gateway called unmoving. There is the Dharma gateway called dwelling in profundity. There is the Dharma gateway called complete liberation of the inconceivable storehouse. There is the Dharma gateway called king of the intellect that has flourished through pleasure. There is the Dharma gateway called strength of the inexhaustible nonabiding intellect. There is the Dharma gateway called culmination of the inconceivable manner. There is the Dharma gateway called culmination of the seal of gnosis. There is the Dharma gateway called king of intellect of all inexhaustible oceans. Great Cloud Essence, these ten are the Dharma gateways called engaging in the magical manifestation of the king of delighting in the play that manifests through the manner of the essence of reality of the tathāgatas and bodhisattvas.”

37.

Chapter 37

37.1

At that time, a devaputra named Swift Intellect made great offerings to the Bhagavān and went before the Bhagavān, joined his palms, and bowed in homage. He then soared into the air, reaching a height equal to that of seven palm trees, and addressed the Bhagavān:

37.2

“Bhagavān, how many discourses are there?

How many samādhis are there?

How many avenues of dhāraṇī are there?

How many secrets can be entered?

37.3

“Bhagavān, how many buddhas abide in the present? [F.172.a]

How many will come in the future?

How many buddhas have existed in the past?

How great is the domain of the Buddha’s activity?

How many world realms are there?

Please speak, O Gautama!

38.

Chapter 38

38.1

At that time, a host of devaputras arrived from the Obsidian Mountain in the southern lands. Together with Mahākāśyapa, they ascended into empty space, hovering at a distance equal to the height of seven tala trees. From there, they scattered flower petals down upon the Tathāgata, piling up layers of petals as high as Mount Meru. Thereupon, their eyes filled with tears, and with voices wailing they addressed the Bhagavān, saying, “Alas, Bhagavān! When the Tathāgata [F.186.a] has passed into parinirvāṇa out of skillful means, what sorts of sentient beings will arise to maintain those discourses such as this one, which were spoken by the Tathāgata?”

Colophon

c.1

Revised and finalized by the Indian preceptor Surendrabodhi and the great editor-translator Bandé Yeshé Dé.

Notes

n.1

Such views comprise one element of Buddha-nature theory associated with the Buddha’s “third turning of the wheel of Dharma” (see below), but also stem from the theory of the emanation body (nirmāṇakāya, sprul pa’i sku) that may have first developed in non-Mahāyāna schools. They have been compared by scholars in the modern era to similar views about Jesus Christ in docetism, a second century belief rejected as heretical by the early Church councils. On “docetic Buddhism” see Anesaki (1911), Seyfort-Ruegg (2008) pp. 31–34, and Radich (2015).

n.2

See Radich 2015, p. 19ff.

n.3

See Brunnhölzl 2014, p. 4ff; however, in his paragraph on the sūtra on p. 46 he does not note the presence in it of the themes just mentioned.

n.4

See Peter Alan Roberts, trans., The Sūtra of the Sublime Golden Light (Suvarṇaprabhāsottamasūtra), Toh 555, 556, and 557 (84000: Translating the Words of the Buddha, 2023–24).

n.5

Suzuki (1996) has suggested that The Great Cloud may in fact be the source of the interpolated passage in the Suvarṇaprabhāsa.

n.6

See Robert A. F. Thurman, trans., The Teaching of Vimalakīrti (Vimalakīrtinirdeśasūtra), Toh 176 (84000: Translating the Words of the Buddha, 2017).

n.7

See Forte 1976 and Radich 2017.

n.8

Denkarma, 297.a.3. See also Yoshimura 1950, p. 127.

n.19

Following the variant reading of mthar byed pa’i rtog found in the Stok Palace edition.

n.20

Both the Tib. and Ch. refer to ten Dharma gateways in this chapter, although in both versions the chapter contains only eight.

n.21

“Nāga king” is added for clarification.

Bibliography

sprin chen po’i mdo (Mahāmeghasūtra). Toh 232, Degé Kangyur vol. 64 (mdo sde, wa), folios 113.a–214.b.

dri med grags pa’i bstan (Vimalakīrtinirdeśa). Toh 176, Degé Kangyur vol. 60 (mdo sde, ma), folios 175.a–239.a. English translation in Thurman 2017.

yongs su mya ngan las ’das pa chen po (Mahāparinirvāṇa). Toh 120, Degé Kangyur vol. 54 (mdo sde, tha), folios 1.b–151.b.

gser ’od dam pa mdo sde’i dbang po’i rgyal po (Suvarṇaprabhāsottamasūtrendrarāja). Toh 556, Degé Kangyur vol. 89 (rgyud, pa), folios 151.b–273.a; Toh 557, vol. 90 (rgyud, pha), folios 1.b–62.a. English translations in Roberts 2024ab.

Denkarma (pho brang stod thang ldan[/lhan] dkar gyi chos ’gyur ro cog gi dkar chag). Toh 4364, Degé Tengyur vol. 206 (sna tshogs, jo), folios 294.b–310.a.

Phangthangma (dkar chag ’phang thang ma). Beijing: mi rigs dpe skrun khang, 2003.

Anesaki, Masaharu. “Docetism (Buddhist).” In Encyclopaedia of Religion and Ethics, edited by J. Hastings, 835–40. (Available on Internet Archive). Edinburgh: Clark, 1911.

Brunnhölzl, Karl. When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge Between Sūtra and Tantra. Hamburg: Hamburg University Press, 2015.

Forte, Antonino. Political Propaganda and Ideology in China at the End of the Seventh Century: Inquiry into the Nature, Authors, and Function of the Tunhuang Document S. 6502 Followed by an Annotated Translation. Naples: Instituto Universitario Orientale, Seminario di Studi Asiatici, 1976.

Radich, Michael. The Mahāparinirvāṇa-mahāsūtra and the Emergence of Tathāgatagarbha Doctrine. Hamburg Buddhist Studies 5. Hamburg: Hamburg University Press, 2015.

Roberts, Peter Alan., trans. (2023). The Sūtra of the Sublime Golden Light (1) (Suvarṇaprabhāsottamasūtra, Toh 555). 84000: Translating the Words of the Buddha, 2023.

‍—‍—‍—(2024a), trans. The Sūtra of the Sublime Golden Light (2) (Suvarṇaprabhāsottamasūtra, Toh 556). 84000: Translating the Words of the Buddha, 2024.

‍—‍—‍—(2024b), trans. The Sūtra of the Sublime Golden Light (3) (Suvarṇaprabhāsottamasūtra, Toh 557). 84000: Translating the Words of the Buddha, 2024.

Seyfort-Ruegg, David. “Docetism in Mahāyāna Sūtras.” In The Symbiosis of Buddhism with Brahmanism/Hinduism in South Asia and of Buddhism with “Local Cults” in Tibet and the Himalayan Region, 31–34. Vienna: Austrian Academy of Sciences Press, 2008.

‍—‍—‍—(2017). “Problems of Attribution, Style, and Dating Relating to the ‘Great Cloud Sutras’ in the Chinese Buddhist Canon (T 387, T 388/S. 6916).” In Buddhist Transformations and Interactions: Essays in Honor of Antonino Forte, edited by Victor H. Mair, 235–89. Amherst, NY: Cambria Press, 2017.

Suzuki Takayasu. “The Mahāmeghasūtra as an Origin of an Interpolated Part of the Present Suvarṇaprabhāsa.” Journal of Indian and Buddhist Studies 45, no. 1 (1996): 28–30.

Thurman, Robert A. F., trans. The Teaching of Vimalakīrti (Vimalakīrtinirdeśa, Toh 176). 84000: Translating the Words of the Buddha, 2017.

Ye Shaoyong (2023a). “Phun tshogs Tshe brtan, Dngos grub Tshe ring: A Preliminary Report on the ‘Burnt Manuscripts’ from Retreng Monastery; Bundle A.” In Śāntamatiḥ: Manuscripts for Life; Essays in Memory of Seishi Karashima, edited by Noriyuki Kudo, 447–65. Tokyo: International Research Institute for Advanced Buddhology at Soka University, 2023.

‍—‍—‍—(2023b). “The Prophecy about Nāgārjuna in the Mahāmeghasūtra: A Perspective Based on the Sanskrit Manuscript Preserved in the Potala Palace.” Journal of Indian and Buddhist Studies 71, no. 3 (2023): 62–67.

Yoshimura Shuki. The Denkar-ma: An Oldest Catalogue of the Tibetan Buddhist Canons. Kyoto: Ryukoku University, 1950.

Glossary

Types of attestation for names and terms of the corresponding source language

Attested in source text

This term is attested in a manuscript used as a source for this translation.

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.1

Abides in the Certainty of the Hero’s Steadfast Asceticism

dpa’ brtan brtul zhugs nges pa la nye bar gnas pa

དཔའ་བརྟན་བརྟུལ་ཞུགས་ངེས་པ་ལ་ཉེ་བར་གནས་པ།

g.2

Abiding Long as Indra

brgya byin lhar ’dzin yun ring gnas

བརྒྱ་བྱིན་ལྷར་འཛིན་ཡུན་རིང་གནས།

g.3

Abode of All Non-Buddhists

mu stegs thams cad kyi gnas

མུ་སྟེགས་ཐམས་ཅད་ཀྱི་གནས།

g.11

affliction

nyon mongs pa

ཉོན་མོངས་པ།

kleśa

Definition from the 84000 Glossary of Terms:

The essentially pure nature of mind is obscured and afflicted by various psychological defilements, which destroy the mind’s peace and composure and lead to unwholesome deeds of body, speech, and mind, acting as causes for continued existence in saṃsāra. Included among them are the primary afflictions of desire (rāga), anger (dveṣa), and ignorance (avidyā). It is said that there are eighty-four thousand of these negative mental qualities, for which the eighty-four thousand categories of the Buddha’s teachings serve as the antidote.

Kleśa is also commonly translated as “negative emotions,” “disturbing emotions,” and so on. The Pāli kilesa, Middle Indic kileśa, and Buddhist Hybrid Sanskrit kleśa all primarily mean “stain” or “defilement.” The translation “affliction” is a secondary development that derives from the more general (non-Buddhist) classical understanding of √kliś (“to harm,“ “to afflict”). Both meanings are noted by Buddhist commentators.

g.40

bhagavān

bcom ldan ’das

བཅོམ་ལྡན་འདས།

bhagavān

Definition from the 84000 Glossary of Terms:

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”).

g.42

bhikṣu

dge slong

དགེ་སློང་།

bhikṣu

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

g.49

bodhisattva

byang chub sems dpa’

བྱང་ཆུབ་སེམས་དཔའ།

bodhisattva

Definition from the 84000 Glossary of Terms:

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.

g.69

conqueror

rgyal ba

རྒྱལ་བ།

jina

g.78

defilement

zag pa

ཟག་པ།

āsrava

g.86

Devadatta

lha sbyin

ལྷ་སྦྱིན།

devadatta

g.87

devaputra

lha’i bu

ལྷའི་བུ།

devaputra

Definition from the 84000 Glossary of Terms:

In the most general sense the devas‍—the term is cognate with the English divine‍—are a class of celestial beings who frequently appear in Buddhist texts, often at the head of the assemblies of nonhuman beings who attend and celebrate the teachings of the Buddha Śākyamuni and other buddhas and bodhisattvas. In Buddhist cosmology the devas occupy the highest of the five or six “destinies” (gati) of saṃsāra among which beings take rebirth. The devas reside in the devalokas, “heavens” that traditionally number between twenty-six and twenty-eight and are divided between the desire realm (kāmadhātu), form realm (rūpadhātu), and formless realm (ārūpyadhātu). A being attains rebirth among the devas either through meritorious deeds (in the desire realm) or the attainment of subtle meditative states (in the form and formless realms). While rebirth among the devas is considered favorable, it is ultimately a transitory state from which beings will fall when the conditions that lead to rebirth there are exhausted. Thus, rebirth in the god realms is regarded as a diversion from the spiritual path.

g.88

dhāraṇī

gzungs

གཟུངས།

dhāraṇī

g.95

discipline

tshul khrims

ཚུལ་ཁྲིམས།

śīla

g.102

eight liberations

rnam par thar pa brgyad

རྣམ་པར་ཐར་པ་བརྒྱད།

aṣṭavimokṣa

Eight stages in the pursuit of liberation. One common formulation of these stages is: (1) the liberation of viewing form while internally possessing the notion of form; (2) the liberation of viewing form while internally free from the notion of form; (3) the liberation of observing the sublime; (4) the liberation of the sensory sphere of infinite space; (5) the liberation of the sensory sphere of infinite consciousness; (6) the liberation of the sensory sphere of nothingness; (7) the liberation of the sensory sphere in which there are neither concepts nor the absence of concepts; (8) the liberation of the cessation of concepts and feelings.

g.104

element

khams

ཁམས།

dhātu

g.105

emanation body

sprul pa’i sku

སྤྲུལ་པའི་སྐུ།

nirmāṇakāya

g.120

eon

bskal pa

བསྐལ་པ།

kalpa

A cosmic period of time. According to the traditional Abhidharma understanding of cyclical time, a great eon (mahākalpa) is divided into eighty lesser or intermediate eons. In the course of one great eon, the external universe and its sentient life takes form and later disappears. During the first twenty of the lesser eons, the universe is in the process of creation and expansion (vivartakalpa); during the next twenty it remains created; during the third twenty it is in the process of destruction or contraction (saṃvartakalpa); and during the last quarter of the cycle it remains in a state of destruction (saṃvartasthāyikalpa).

g.139

five superknowledges

mngon par shes pa lnga

མངོན་པར་ཤེས་པ་ལྔ།

pañcābhijñā

g.166

garuḍa

mkha’ lding

མཁའ་ལྡིང་།

garuḍa

Definition from the 84000 Glossary of Terms:

In Indian mythology, the garuḍa is an eagle-like bird that is regarded as the king of all birds, normally depicted with a sharp, owl-like beak, often holding a snake, and with large and powerful wings. They are traditionally enemies of the nāgas. In the Vedas, they are said to have brought nectar from the heavens to earth. Garuḍa can also be used as a proper name for a king of such creatures.

g.167

Gautama

gau ta ma

གཽ་ཏ་མ།

gautama

g.173

gnosis

ye shes

ཡེ་ཤེས།

jñāna

g.193

Great Cloud Essence

sprin chen snying po

སྤྲིན་ཆེན་སྙིང་པོ།

g.265

Heaven of the Thirty-Three

sum cu rtsa gsum pa

སུམ་ཅུ་རྩ་གསུམ་པ།

trāyastriṃśa

g.280

Indra

dbang po

དབང་པོ།

indra

Definition from the 84000 Glossary of Terms:

The lord of the Trāyastriṃśa heaven on the summit of Mount Sumeru. As one of the eight guardians of the directions, Indra guards the eastern quarter. In Buddhist sūtras, he is a disciple of the Buddha and protector of the Dharma and its practitioners. He is often referred to by the epithets Śatakratu, Śakra, and Kauśika.

g.288

irreversibility

phyir mi ldog pa

ཕྱིར་མི་ལྡོག་པ།

avinivartanīya

g.305

Kauṇḍinya

kauN+Di n+ya

ཀཽཎྜི་ནྱ།

kauṇḍinya

g.338

Mahākāśyapa

’od srung chen po

འོད་སྲུང་ཆེན་པོ།

mahākāśyapa

g.356

meditative absorption

bsam gtan

བསམ་གཏན།

dhyāna

g.362

Mount Meru

ri rab

རི་རབ།

meru
sumeru

Definition from the 84000 Glossary of Terms:

According to ancient Buddhist cosmology, this is the great mountain forming the axis of the universe. At its summit is Sudarśana, home of Śakra and his thirty-two gods, and on its flanks live the asuras. The mount has four sides facing the cardinal directions, each of which is made of a different precious stone. Surrounding it are several mountain ranges and the great ocean where the four principal island continents lie: in the south, Jambudvīpa (our world); in the west, Godānīya; in the north, Uttarakuru; and in the east, Pūrvavideha. Above it are the abodes of the desire realm gods. It is variously referred to as Meru, Mount Meru, Sumeru, and Mount Sumeru.

g.366

nāga

ཀླུ།

nāga

g.370

nāga king

klu’i rgyal po

ཀླུའི་རྒྱལ་པོ།

nāgarāja

g.382

parinirvāṇa

yongs su mya ngan las ’das pa

ཡོངས་སུ་མྱ་ངན་ལས་འདས་པ།

parinirvāṇa

g.394

pratyekabuddha

rang sangs rgyas

རང་སངས་རྒྱས།

pratyekabuddha

Definition from the 84000 Glossary of Terms:

Literally, “buddha for oneself” or “solitary realizer.” Someone who, in his or her last life, attains awakening entirely through their own contemplation, without relying on a teacher. Unlike the awakening of a fully realized buddha (samyaksambuddha), the accomplishment of a pratyekabuddha is not regarded as final or ultimate. They attain realization of the nature of dependent origination, the selflessness of the person, and a partial realization of the selflessness of phenomena, by observing the suchness of all that arises through interdependence. This is the result of progress in previous lives but, unlike a buddha, they do not have the necessary merit, compassion or motivation to teach others. They are named as “rhinoceros-like” (khaḍgaviṣāṇakalpa) for their preference for staying in solitude or as “congregators” (vargacārin) when their preference is to stay among peers.

g.410

Rājagṛha

rgyal po’i khab

རྒྱལ་པོའི་ཁབ།

rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

g.428

Śakra

brgya byin

བརྒྱ་བྱིན།

śakra

Definition from the 84000 Glossary of Terms:

The lord of the gods in the Heaven of the Thirty-Three (trāyastriṃśa). Alternatively known as Indra, the deity that is called “lord of the gods” dwells on the summit of Mount Sumeru and wields the thunderbolt. The Tibetan translation brgya byin (meaning “one hundred sacrifices”) is based on an etymology that śakra is an abbreviation of śata-kratu, one who has performed a hundred sacrifices. Each world with a central Sumeru has a Śakra. Also known by other names such as Kauśika, Devendra, and Śacipati.

g.430

samādhi

ting nge ’dzin

ཏིང་ངེ་འཛིན།

samādhi

Definition from the 84000 Glossary of Terms:

In a general sense, samādhi can describe a number of different meditative states. In the Mahāyāna literature, in particular in the Prajñāpāramitā sūtras, we find extensive lists of different samādhis, numbering over one hundred.

In a more restricted sense, and when understood as a mental state, samādhi is defined as the one-pointedness of the mind (cittaikāgratā), the ability to remain on the same object over long periods of time. The Drajor Bamponyipa (sgra sbyor bam po gnyis pa) commentary on the Mahāvyutpatti explains the term samādhi as referring to the instrument through which mind and mental states “get collected,” i.e., it is by the force of samādhi that the continuum of mind and mental states becomes collected on a single point of reference without getting distracted.

g.432

sense base

skye mched

སྐྱེ་མཆེད།

āyatana

Definition from the 84000 Glossary of Terms:

These can be listed as twelve or as six sense sources (sometimes also called sense fields, bases of cognition, or simply āyatanas).

In the context of epistemology, it is one way of describing experience and the world in terms of twelve sense sources, which can be divided into inner and outer sense sources, namely: (1–2) eye and form, (3–4) ear and sound, (5–6) nose and odor, (7–8) tongue and taste, (9–10) body and touch, (11–12) mind and mental phenomena.

In the context of the twelve links of dependent origination, only six sense sources are mentioned, and they are the inner sense sources (identical to the six faculties) of eye, ear, nose, tongue, body, and mind.

g.448

śrāvaka

nyan thos

ཉན་ཐོས།

śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

g.468

superknowledge

mngon par shes pa

མངོན་པར་ཤེས་པ།

abhijñā

g.471

Swift Intellect

blo gros myur ldan

བློ་གྲོས་མྱུར་ལྡན།

g.473

ten perfections

pha rol tu phyin pa bcu
pha rol tu phyin pa bcu po

ཕ་རོལ་ཏུ་ཕྱིན་པ་བཅུ།
ཕ་རོལ་ཏུ་ཕྱིན་པ་བཅུ་པོ།

daśapāramitā

g.496

Vaipulya

shin tu rgyas pa

ཤིན་ཏུ་རྒྱས་པ།

vaipulya

g.498

vajra

rdo rje

རྡོ་རྗེ།

vajra

g.504

Vāsuki

nor rgyas kyi bu

ནོར་རྒྱས་ཀྱི་བུ།

vāsuki

g.507

Vulture Peak

bya rgod kyi phung po’i ri

བྱ་རྒོད་ཀྱི་ཕུང་པོའི་རི།

gṛdhrakūṭa-parvata

Definition from the 84000 Glossary of Terms:

The Gṛdhrakūṭa, literally Vulture Peak, was a hill located in the kingdom of Magadha, in the vicinity of the ancient city of Rājagṛha (modern-day Rajgir, in the state of Bihar, India), where the Buddha bestowed many sūtras, especially the Great Vehicle teachings, such as the Prajñāpāramitā sūtras. It continues to be a sacred pilgrimage site for Buddhists to this day.

g.511

wisdom

shes rab

ཤེས་རབ།

prajñā

g.514

worthy one

dgra bcom pa

དགྲ་བཅོམ་པ།

arhat

The Great Cloud (1)

Toh 232

Imprint

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