The Great Cloud (1)

[B1] [F.113.a]

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.

After noon, the elder Mahākāśyapa and the other nine million eight hundred thousand bhikṣus set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there were also six million five hundred thousand bhikṣuṇīs, including Mahāprajāpatī Gautamī and others. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side. [F.113.b]

At that time, there were also six million eight hundred thousand bodhisattvas, great lords, including Great Cloud Essence and others. These included the bodhisattva mahāsattva Great Cloud Essence, the bodhisattva mahāsattva Great Cloud Light Protector, the bodhisattva mahāsattva Great Cloud Lightning Flash, the bodhisattva mahāsattva Great Cloud Thunderclap, Great Cloud Protector of Diligence, Great Cloud Producer of Joy, Great Cloud Utter Joy, Great Cloud Heap, Great Cloud Vajra Glory, Great Cloud Proclaimer of Certainty, Great Cloud Fame, Great Cloud Lightning Net, Great Cloud Lightning Offering, Great Cloud King of Skillful Analysis, Great Cloud Playful Gait, Great Cloud King of the Lion’s Roar, Great Cloud Vast Intellect, Great Cloud Sustained by Diligence, Great Cloud King of the Seeing Eye, Great Cloud King of Magical Manifestation, Great Cloud Infinitely Renowned as Exalted, Great Cloud Correct View, Great Cloud Lord of Non-Buddhists, Great Cloud Field of Merit, Great Cloud Attainment of Coolness, Great Cloud Solar Essence, Great Cloud Lunar Brilliance, Great Cloud Priceless Beryl, Great Cloud Ever Watchful, Great Cloud Delighting in the Eternal Nature, Great Cloud Ocean of Intelligence, Great Cloud Victorious Army, Great Cloud Vast Light, Great Cloud Victorious Nāga Offering, Great Cloud Glory of Living Joyously, Great Cloud Captain’s Eye, Great Cloud Heaped Crowns, [F.114.a] Great Cloud Teacher, Great Cloud Seed Protector, Great Cloud Victorious White Lotus, Great Cloud Fire-Like Lotus of Gnosis, Great Cloud Fragrance of Perfume-Infused Utpala Flower, Great Cloud Tiger, Great Cloud Acting as a Guide, Great Cloud Fearless Roar, Great Cloud Coolness of Tamala Leaves, Great Cloud Bathed in Precious Sandalwood, Great Cloud Excellence, Great Cloud Skilled in Marvels, Great Cloud Joyful Child without Craving, Great Cloud Most Skilled in Poetry, Great Cloud Entering into the Subtle Essence, Great Cloud Lush Face of the White Lotus of the Supreme Dharma, Great Cloud Realization of the Continuity of the Excellent Dharma, Great Cloud Bliss of Renown, Great Cloud Glorious Golden Mountain King, Great Cloud Bestowing All Medicines, Great Cloud Medicine King, Great Cloud Great Body, Great Cloud Fully Exalted within Space, Great Cloud Thundering, Great Cloud Dispelling Stains, Great Cloud Glorious Lotus Lamp, Great Cloud Unmixed Conception That Does Not Apprehend Resounding, Great Cloud Dispelling Darkness, and Great Cloud Dispelling Hail.

After noon these bodhisattvas, numbering six million eight hundred thousand, set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With joined palms, they bowed toward the Bhagavān and sat down to one side.

Also, at that time, there were five million eight hundred thousand Licchavi youths, including Lion Lamp and others. [F.114.b] They included the Licchavi youth Dharma Offering, the Licchavi youth Nāga Head, the Licchavi youth Dharma Teachings, the Licchavi youth Indra’s Offering, the Licchavi youth Indra’s Standard, the Licchavi youth Light of Indra’s Banner, the Licchavi youth Intelligence Resounding as a Lion’s Roar, the Licchavi youth Precious Voice, the Licchavi youth Pleasant Glory, the Licchavi youth Nāga Glory, the Licchavi youth Vajra Garland, the Licchavi youth Buddha’s Servant, the Licchavi youth Conqueror’s Servant, the Licchavi youth Conqueror’s Moon, the Licchavi youth Great Arms, the Licchavi youth Great Glory, the Licchavi youth Ganges Offering, the Licchavi youth Essence of Gentle Glory, the Licchavi youth Strength of Nāga Joy, the Licchavi youth Nāga Protector, the Licchavi youth Dharma Protector, the Licchavi youth Luminous Renown, the Licchavi youth Sky Treasury, the Licchavi youth Ganges Protector, the Licchavi youth Adorned with Rākṣasa Earrings, the Licchavi youth Lightning Garland, the Licchavi youth Extraordinary Joy, the Licchavi youth Extraordinary Family, the Licchavi youth Stainless Light Renown, the Licchavi youth Kṛṣṇa’s Offering, the Licchavi youth Earth Lord, the Licchavi youth Earth Garland, and the Licchavi youth Unparalleled Vajra Servant.

These Licchavi youths, numbering five million eight hundred thousand, had all completely set out toward the attainment of unsurpassed, complete, and perfect awakening, their minds utterly enjoying the Great Vehicle. [F.115.a] After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

Also, at that time, there were four million four hundred thousand devaputras such as Gandharva King Delightful Appearance and others. They were the devaputra Gandharva King Delightful Appearance, the devaputra Renowned for Joyous Faith, the devaputra Moon Crested, the devaputra Sun Colored, the devaputra Earring Adorned, the devaputra King of Pleasant Music, the devaputra Great Glory, the devaputra Engaging in Profound Conduct, the devaputra Great Black One, the devaputra Courageous Intellect, the devaputra Stainless Space-Like Eyes, the devaputra Glory of Complete Dedication to Joy, the devaputra Joy Garland King, the devaputra Luminous Renown of Joy, the devaputra Joyful Face, the devaputra Mind Enchanting, the devaputra Beryl Light, the devaputra Appearance of Beryl-Like Light, the devaputra Enjoys the Stars, the devaputra Half-Moon Forehead, the devaputra Profound Definitive Proclamation, the devaputra Complete Defeat of Affliction, the devaputra Joy of Indra, the devaputra Charming Youth, the devaputra Māndārava Heap, the devaputra Holding a Wish-Fulfilling Vine by the Head, the devaputra Intellect That Removes All Locks, and the devaputra Holder of Excellent Dharma.

These devaputras, numbering four million four hundred thousand, were all filled with devotion and delight toward the Great Vehicle. They took joy only in protecting the excellent Dharma, in spreading the excellent Dharma, [F.115.b] and in maintaining all the various samādhis. In order to benefit and please all sentient beings, they set forth after noon from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

Also, at that time, there were two million eight hundred thousand nāga kings, including the nāga king Padma, the nāga king Takṣaka, the nāga king Sāgara, the nāga king Anavatapta, the nāga king Strong Moving, the nāga king Son of Infinitely Vast Wealth, the nāga king Abode of Prosperity, the nāga king Child’s Play, the nāga king Sharpest Teeth, the nāga king Many Households, the nāga king Clear-Limbed Deer Eyes, the nāga king Bṛhaspati’s Science of Grammar, the nāga king Golden Face, the nāga king Obsidian Hair, the nāga king Holder of Water Power, the nāga king Sage of Mount Kailāśa, the nāga king Beautiful Coral, the nāga king Garland of Pleasant Sounds, the nāga king Sheep Face, the nāga king Skilled at Proclaiming the Abodes, the nāga king Manasvin, and the nāga king Vāsuki.

These nāga kings, numbering two million eight hundred thousand, all desired to hear the teachings of the Great Vehicle and then, having heard it, teach it to others. They all desired to explain the excellent Dharma. They conducted themselves by fully supporting all protectors of the excellent Dharma and fully bearing the burden of protecting the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. [F.116.a] Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

Also, at that time, there were three million six hundred thousand yakṣa kings, such as the yakṣa king Vaiśravaṇa and others. These were the yakṣa king Vaiśravaṇa, the yakṣa king Crying Out, the yakṣa king Ungrasping, the yakṣa king Holder of Amazing Glory, the yakṣa king Charming Hands, the yakṣa king Great Fearsome Terrifier, the yakṣa king Inescapable Wrathful Brow, the yakṣa king Earth Quaker, the yakṣa king Sun Paralyzer, the yakṣa king Wise Conduct, the yakṣa king Fine Jewel, the yakṣa king Brilliant Lotus Storehouse, the yakṣa king Chariot-Driving Glorious Lotus Essence, the yakṣa king Glory of Completely Victorious Army, the yakṣa king Played by Five, and the yakṣa king Enjoying Jewels.

These yakṣa kings, numbering three million six hundred thousand, were all training according to the example of the bodhisattva conduct of the tathāgata Akṣobhya. They all conducted themselves by fully supporting all protectors of the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

Also, at that time, there were four million nine hundred thousand garuḍa kings. [F.116.b] They included the garuḍa king Forceful Wind That Equals the Strength of a Great Mighty Elephant, the garuḍa king Roaring Wind, the garuḍa king Rumbling Like Drums, the garuḍa king Defeating the Haughty Powerful Nāgas, the garuḍa king Lustrous, the garuḍa king Great Brilliance, the garuḍa king Spreading Spotted Wings, the garuḍa king Bee-King Face, the garuḍa king Bearing the Cymbals of the Jewel of Knowledge, the garuḍa king Enjoys Utterly Defeating the Clan of the Nāga King Vast Wealth, the garuḍa king Enjoys Subjugating the Clan of the Nāga King Vast Wealth, the garuḍa king Authentic Perception, the garuḍa king Pleasing Proclamation of Great Loving-Kindness, the garuḍa king Dharma Joy, and the garuḍa king Golden Wing Offering.

These garuḍa kings, numbering four million nine hundred thousand, were all free from haughtiness, pride, and conceit. They had all given rise to devotion toward the Great Vehicle and had become sole protectors of the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated, touching their heads to the Bhagavān’s feet, and sat down to one side.

Also, at that time, there were six million eight hundred thousand gandharva kings, including the gandharva king Essence of Joy, the gandharva king Melody, the gandharva king Enjoys Preparation, the gandharva king Foremost of Gods, the gandharva king Enjoys Seizing by Force, and the gandharva king Jīvañjīva’s Cry. [F.117.a]

These gandharva kings, numbering six million eight hundred thousand, were all free from haughtiness, pride, and conceit. They had all given rise to devotion toward the Great Vehicle and had become sole protectors of the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there were also nine million eight hundred thousand kinnara kings, including the kinnara king Beautiful and Charming, the kinnara king Nāga City, the kinnara king Ravishing Women’s Minds, the kinnara king Pleasing to Women’s Hearts, the kinnara king Lusts after Goddesses, the kinnara king Thief of Afflictions, the kinnara king Killer of Haughty Obstructers, the kinnara king Enjoys Māra’s Daughters, the kinnara king Subduer of Māra’s Armies, the kinnara king Essence of Gnosis, the kinnara king Profound Instruction, the kinnara king Glory of Stainless Appearance, the kinnara king Guards the Senses, and the kinnara king Far Seeing.

These kinnara kings, numbering nine million eight hundred thousand, were all free from haughtiness, pride, and conceit. They had all given rise to devotion toward the Great Vehicle and had become sole protectors of the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there were also one million eight hundred thousand rākṣasa kings, [F.117.b] including the rākṣasa king Deserving of Fear, the rākṣasa king Rib Roaster, the rākṣasa king Golden-Haired Devourer of Ṛṣis, the rākṣasa king Crooked Teeth, the rākṣasa king Skull Cup with Ears, the rākṣasa king Yellow Honey-Color, the rākṣasa king Strong Throat, the rākṣasa king Great Roar, the rākṣasa king Cleaved Head, the rākṣasa king Arousing Strength, and the rākṣasa king Frightening Form.

These rākṣasa kings, numbering one million eight hundred thousand, were all freed from the nature of rākṣasas, their minds having been tamed by the Great Vehicle. They were all sole protectors of the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there were also seven million eight hundred thousand kumbhāṇḍa kings, including the kumbhāṇḍa king Great Elephant’s Trunk, the kumbhāṇḍa king Tiger-Like Haughtiness, and the kumbhāṇḍa king Extremely Great.

These kumbhāṇḍa kings, numbering seven million eight hundred thousand, were all freed from the nature of kumbhāṇḍas and had become sole protectors of the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there were also three million eight hundred thousand bhūta kings, including the bhūta king Great Elephant Face, the bhūta king Tumor, the bhūta king House-Tunneling Robber, the bhūta king Donkey’s Bray, [F.118.a] the bhūta king Flower Earrings, the bhūta king Strung-Frog Rings, the bhūta king Adorned with Rat Teeth, the bhūta king Adorned with Cat’s Gait, the bhūta king Weasel Jaws, and the bhūta king Langur-Like Moon Face.

These bhūta kings, numbering three million eight hundred thousand, were all filled with devotion and delight toward the Great Vehicle alone. Striking cymbals that played melodious sounds, inciting others to dance, after noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there were also eight million preta kings, including the preta king Lightning-Pacifying Venerable, the preta king Various Herbs Venerable, the preta king Bird’s Beak, and the preta king Ocean Stirrer.

These preta kings, numbering eight million, all fully enjoyed themselves within the Great Vehicle; their minds manifesting utter joy toward the Great Vehicle, they desired the Great Vehicle, thirsted after the Great Vehicle, craved the Great Vehicle, devoted themselves to the Great Vehicle, and hungered for the Great Vehicle. They had vowed to fully protect the excellent Dharma and solely engaged in the conduct of fully supporting all protectors of the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there were also eighty million eight hundred thousand asura kings, including the asura king Roaring in Front of King Splendid Robe, [F.118.b] the asura king Reviled by the Land, the asura king Entering into Ganges Stainlessness, the asura king Earth Pacifier, the asura king Bird Throat, the asura king Trident Holder, the asura king Ashen Locks, the asura king Fiercely Wrathful Ferocious One, and the asura king Power of Blazing Fire.

These asura kings, numbering eighty million eight hundred thousand, were all freed from the nature of asuras, having tamed and utterly controlled their minds. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated, touching their heads to the Bhagavān’s feet, and sat down to one side.

At that time, there were also six million five hundred thousand vidyādhara kings, including the vidyādhara king Holder of Great Jewels and the vidyādhara king Holder of Inexhaustible Enjoyments.

These vidyādhara kings, numbering six million five hundred thousand, were all holders of the Great Vehicle. They desired and sought after samādhi; they desired to engage in the practice of the samādhis of the Great Vehicle; and they desired to clear away their own ambivalence. They solely engaged in the discipline and ascetic practice of fully supporting all protectors of the excellent Dharma. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated, touching their heads to the Bhagavān’s feet, and sat down to one side.

At that time, there were also nine million nine hundred thousand ṛṣis who had obtained the five superknowledges, including the ṛṣi Son of Nārada, the ṛṣi Stopper, the ṛṣi Tree Bark, [F.119.a] the ṛṣi Ascetic, the ṛṣi Correct Practice, the ṛṣi All Conquering, the ṛṣi Understands the Renunciation of Negativity, the ṛṣi Agasti the Holder of Rāma’s Bow, the ṛṣi Deer Mother, the ṛṣi Meatless Food Offering, the ṛṣi Aspiring to Leave Behind the Sanctuary, the ṛṣi Holder of Sacred Water Who Accepted the Five Kauravas, the ṛṣi Leaving Behind Desire, the ṛṣi Delighting in the First Time, the ṛṣi Abiding Long as Indra, the ṛṣi Treasury-Possessing Kaurava, the ṛṣi Bharadvaja-Tree Bark, the ṛṣi Holder of Sacred Nāga Water, and the ṛṣi Gift of the Swamp.

These ṛṣis who had obtained the five superknowledges, numbering nine million nine hundred thousand, set forth from their respective abodes after noon and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there was also Śakra, Lord of the Devas, and the host of devaputras from the Heaven of the Thirty-Three, numbering in the hundreds of thousands. They set forth from their respective abodes after noon and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, the Four World Guardians, attended and surrounded by hundreds of thousands of devaputras, set forth from their respective abodes after noon and went to where the Bhagavān was staying. Having arrived there, they prostrated, touching their heads to the Bhagavān’s feet, and sat down to one side.

At that time, King Prasenajit, the ruler of Kośala, came from Śrāvastī in his great royal chariot with his great ministers and their retinues, [F.119.b] together with the entire army in its four divisions. After noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated, touching their heads to the Bhagavān’s feet, and sat down to one side.

At that time, there were also hundreds of thousands of householders who had received the five precepts, including Sudatta and others. All of them had set out toward unsurpassed, complete, and perfect awakening. They desired the Dharma and pursued the Dharma. Thus, in order to emulate the Bhagavān himself and attain all the qualities included within awakening, they went to where the Bhagavān was staying. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there was also Candragupta, the prince of Pañcāla, together with his great ministers and a thousand city chieftains. They had all received the five precepts and had set out toward unsurpassed, complete, and perfect awakening. They desired the Dharma and pursued the Dharma. Thus, in order to emulate the Bhagavān himself and attain all the qualities included within awakening, they went to where the Bhagavān was staying. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, all the people of the cities, villages, districts, hamlets, provinces, and capitals of all the sixteen great kingdoms had visions of the Bhagavān and went to pay their respects to him. They were guardians of the excellent Dharma, having received the five precepts. They had all set out toward unsurpassed, complete, and perfect awakening; they desired the Dharma and pursued the Dharma. Thus, in order to emulate the Bhagavān himself and attain all the qualities included within awakening, they cultivated the mind of loving-kindness, and after noon they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated, touching their heads to the Bhagavān’s feet, [F.120.a] and sat down to one side.

At that time, there were also sixteen thousand queens such as Queen Mallikā and others, attended by their retinues of ladies, together with a hundred thousand wives of great ministers. After noon, they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated, touching their heads to the Bhagavān’s feet, and sat down to one side.

At that time, there were also hundreds of thousands of laywomen who set forth from their respective abodes after noon and went to where the Bhagavān was staying. Having arrived there, they prostrated, touching their heads to his feet, circumambulated the Bhagavān three times, and sat down to one side.

At that time, there was also Maheśvara together with hundreds of thousands of devaputras, all endowed with supernormal powers and great appearances. After noon, they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they all prostrated, touching their heads to his feet, and circumambulated the Bhagavān three times. They made offerings of flower blossoms in quantities as large as Mount Meru, as well as incense, flower garlands, and ointments, all of which they scattered over the Tathāgata. Burning incenses, scattering colored powders, and striking cymbals, they proceeded to cover the Tathāgata with lotus flowers the size of chariot wheels. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, there were also hundreds of thousands of Brahmā youths such as Jewel Garland-Bearing Brahmā and Topknot-Bearing Brahmā. Through their great supernormal powers, they completely adorned the areas of Rājagṛha, Vulture Peak, and the Kalandkanivāpa in the Veṇuvana. After noon, they set forth from their respective abodes and went to where the Bhagavān was staying. [F.120.b] Having arrived there, they all prostrated, touching their heads to his feet. Playing cymbals, they scattered flower blossoms over the Tathāgata, covering the entire area, and they then sprinkled sandalwood powder and various incenses. All around the great fields of merit‍—the areas of Rājagṛha, Vulture Peak, and the Kalandkanivāpa in the Veṇuvana‍—and all the great lands that are the abodes of non-Buddhists, divine garments of wool, cotton, silk, and fine linen, which were perfumed by divine powder, beautified with sandalwood, and fumigated with divine incense, were conjured and arranged in a circle. Letting fall a great shower of flowers, they set out a lion throne for the Bhagavān, adorned with various divine jewels, which they proceeded to circumambulate three million times. Afterward, they each removed their upper robes and arrayed them on the Bhagavān’s body. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time there were also hundreds of thousands of goddesses, daughters of Māra, such as Māra’s daughter Fully Absorbing. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived, holding aloft whisks and peacock’s eye feathers, small divine cymbals, flutes, and incense, they scattered divine flower blossoms on the Tathāgata. They then played their cymbals, dancing and singing. These goddesses were all filled with devotion and delight toward the Great Vehicle, desiring and favoring only the Great Vehicle. They went to where the Bhagavān was staying and, joining their palms, circumambulated the Bhagavān three times and sat down to one side.

At that time, there were also hundreds of thousands of apsarases, such as the apsaras Like a Plantain Tree. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. [F.121.a] Having arrived, they scattered divine gold, divine jewel garlands, and divine flower garlands over the Tathāgata. Then, playing cymbals, they scattered sandalwood powder and various incenses. These apsarases were all freed from the cunning nature of a woman’s mind. They all possessed devotion and delight toward the Great Vehicle, desiring and favoring only the Great Vehicle. Singing and dancing, they all prostrated, touching their heads to the Bhagavān’s feet, and circumambulated him three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

Then, at that very time, the Bhagavān, fully manifesting his supernormal powers, caused all the bhikṣus in all the directions of the land to go to Vulture Peak in Rājagṛha. Having arrived there, they went to where the Bhagavān was staying and, joining their palms, circumambulated the Bhagavān three times and sat down to one side.

At that time, there were also harmonious and disharmonious sounds, like the melodies of a thousand cymbals, clearly resounding from the depths of empty space. A mass of great clouds, black like mountains of obsidian, rained down divine jewels, pervading and purifying everything everywhere, thundering the lion’s roar of the Bhagavān and extolling the virtues of receiving the Dharma teachings.

At that time, there were also the four great wind kings: the great wind king Scattering Wind, the great wind king Great Scattering Wind, the great wind king Unflagging Force, and the great wind king Great Terrifier. They all emitted pleasing, enjoyable, cooling flowers from the six seasons and a mixture of sweet fragrances [F.121.b] and were endowed with the enjoyments of divine bliss. To show reverence to the Bhagavān, these great wind kings produced great clouds that thundered the lion’s roar of the Bhagavān and extolled the virtues of receiving the Dharma teachings. [B2]

At that time, there were also hundreds of thousands of geese, including the goose king Lion-Like Hero. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they each joined their wings together like palms and prostrated to the Bhagavān, touching their heads to his feet. They then let loose a harmonious cry like the melody of a thousand well-made cymbals crafted by masters and their disciples. To show their reverence for the Bhagavān, the entire assembly of geese circumambulated him three times. Then they all took their places in the Kalandkanivāpa in the Veṇuvana.

Also, at that time, there were hundreds of thousands of peacocks, including the peacock king Radiant Appearance. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they each joined their wings together like palms and prostrated to the Bhagavān, touching their heads to his feet. Then, filling their throats, they issued a harmonious cry like the melody of a thousand well-made cymbals crafted by gandharva masters and their disciples. To show their reverence for the Bhagavān, the entire assembly of peacocks circumambulated him three times. Then they all took their places in the Kalandkanivāpa in the Veṇuvana.

At that time, there were also hundreds of thousands of cuckoos, including the cuckoo king Leader. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they each joined their wings together like palms and prostrated to the Bhagavān, touching their heads to his feet. Then they let out a cry like the sound of a thousand cymbals, producing a cacophonous roar. [F.122.a] To show their reverence for the Bhagavān, the entire assembly of cuckoos, colored like bees, circumambulated him three times. Then they all took their places in the Kalandkanivāpa in the Veṇuvana.

At that time, there were also hundreds of thousands of kalaviṅka kings who made their homes in the snowy mountains, including the kalaviṅka king Lotus-Like Eyes. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they each joined their wings together like palms and prostrated to the Bhagavān, touching their heads to his feet. Then, to show their reverence for the Bhagavān, the entire assembly of kalaviṅka birds circumambulated him three times while making beautiful sounds. Then they all took their places in the Kalandkanivāpa in the Veṇuvana.

At that time, there were also hundreds of thousands of bird kings called jīvañjīva. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they each joined their wings together like palms and prostrated to the Bhagavān, touching their heads to his feet. Then, to show their reverence for the Bhagavān, the entire assembly of jīvañjīva birds circumambulated him three times while making beautiful sounds. Then they all took their places in the Kalandkanivāpa in the Veṇuvana.

At that time, there was also a great flock of birds who, after noon, set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they each joined their wings together like palms and prostrated to the Bhagavān, touching their heads to his feet. Then, to show their reverence for the Bhagavān, the entire assembly of birds circumambulated him three times. Then they all took their places in the Kalandkanivāpa in the Veṇuvana.

At that time, there were also hundreds of thousands of mountain kings, including the god of Mount Meru and the gods of Mount Mucilinda and Great Mount Mucilinda, [F.122.b] together with the devaputra Great Light. After noon, they all set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated to the Bhagavān, touching their heads to his feet, and circumambulated him three times. Then they all took their places in the Kalandkanivāpa in the Veṇuvana.

At that time, all the medicine goddesses residing in the snowy mountains set forth from their respective abodes after noon and went to where the Bhagavān was staying. Having arrived there, they circumambulated the Bhagavān three times. Then they adorned Vulture Peak, the most supreme of mountains, and entirely illuminated Rājagṛha and Vulture Peak, after which they all sat down to one side together.

At that time, there arose the beautiful, uncreated, unplayed musical sounds of drums, great drums, hand drums, conch horns, iron cymbals, hinḍima,12 gongs, great kettledrums, balbisa,13 lutes, one-sided kettledrums, bells, flutes, whistles, shunala,14 and other instruments.

At that time, out of reverence for the Bhagavān, a variety of flowers, fruits, shoots, and anthers blossomed forth unseasonably on all the trees, spreading all over Vulture Peak.

At that time, there were also hundreds of thousands of lion kings residing in the snowy mountains, such as the lion king Precious Lotus. After noon, they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated to the Bhagavān, touching their heads to his feet. They let forth their lion’s roar, which was pleasing to all the wild animals that were frolicking about. Then, to show their reverence for the Bhagavān, they all circumambulated him three times. Then they all took their places on Vulture Peak.

At that time, there were also hundreds of thousands of mighty elephant kings, such as the mighty elephant king Mountaintop Cloud. [F.123.a] After noon, they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they prostrated to the Bhagavān, touching their heads to his feet. They let forth a great roar, like the sound of thunder, and, to show their reverence for the Bhagavān, they all proceeded to circumambulate him three times. Then they all took their places on Vulture Peak. In the same fashion, all wild animals took their places on Vulture Peak.

At that time, all venomous creatures, such as horseflies, winged insects, water monsters, fish, tortoises, scorpions, and venomous bugs, abandoned their poisons and settled down, free from the nature of poison.

At that time, all strongly venomous creatures, such as snakes, swift and malevolent snakes, albino snakes, and water snakes, abandoned their poisons and settled down, free from the nature of poison.

At that time, all sentient beings who had been struck by the four hundred and four diseases, all pretas, and all sentient beings born within the hell realms were given food and drink to satiate them, after which, touched by a pleasing and cooling breeze, they fell into a deep and enjoyable sleep.

At that time, all sentient beings who made their living by means of the sixteen great inexpiable occupations gave up the underlying nature of these inexpiable occupations. Then, they were all given food and drink to content them, after which, touched by a pleasing and cooling breeze, they fell into a deep and enjoyable sleep. All sentient beings with natures like piśācas and rākṣasas renounced meat eating and vowed to take up ethical discipline for the rest of their lives.

At that time, all sentient beings who had engaged in sexual misconduct or committed thievery took up and were tamed by ethical discipline, [F.123.b] rejoicing in the practice of correct restraint. Then, all those sentient beings who had engaged in the sixteen great inexpiable occupations, meat eating, sexual misconduct, and thievery engaged in mindful recollection. Afterward, they gathered to pay reverence, dancing and singing.

At that time, all those beings, together with all the assemblies of other gods, nāgas, yakṣas, garuḍas, kinnaras, mahoragas, gandharvas, asuras, rākṣasas, kumbhāṇḍas, bhūtas, pretas, Śakra, the world guardians, Brahmā, forest gods, vidyādharas, and the goddesses endowed with all desirable forms, listened to the great, supreme wheel of the collected Dharma teachings. Overjoyed, they wished to perfectly maintain pure discipline and to spread the Great Vehicle far and wide by realizing and upholding its great, unparalleled discourses. They wished to permanently establish all sentient beings within the excellent Dharma and to produce a great and vast accumulation of merit for all those future sentient beings with little merit, establishing them as well within the excellent Dharma. After noon, they set forth from their respective abodes and went to where the Bhagavān was staying. Having arrived there, they made offerings to the collected Dharma teachings of the Bhagavān and completely adorned him with a limitless array of ornaments. For a great while they prostrated, touching their heads to his glorious feet, which are like the late-autumn moon. They then circumambulated the Bhagavān three times. With palms joined, they bowed toward the Bhagavān and sat down to one side.

At that time, the bodhisattva mahāsattva Great Cloud Essence rose from his seat, draped his robe over one shoulder, touched his right knee to the ground, and bowed toward the Bhagavān with palms joined. He then addressed the Bhagavān, saying, [F.124.a] “I would like to ask about a few things, if the Bhagavān could grant the opportunity and give explanations in response to my questions.”

Having been entreated in this fashion, the Bhagavān replied to the bodhisattva mahāsattva Great Cloud Essence, “Great Cloud Essence, you may ask the Tathāgata whatever you wish. Whatever you ask of me, I will put your mind at ease with an authoritative explanation.”

When this reply had been given, the bodhisattva mahāsattva Great Cloud Essence addressed the Bhagavān, saying, “Bhagavān, which of the various bodhisattva discourses contains the teaching on how to become an ocean of samādhis? How do we correctly develop the samādhis? How do we become an ocean of learning? How do we correctly develop learning? How do we avoid being skeptical, being ambivalent, or entertaining doubts concerning the attainment of unsurpassed, complete awakening? How do we avoid being born within unfree states of existence? How do we attain the recollection of previous lives? How do we thirst for the expansive ocean of saṃsāric activity? How can we behold the buddhas and never become separated from this sight during all our lifetimes, even in dreams? How do we prevent evil Māra from finding and taking advantage of opportunities to hinder the virtuous Dharmas of the buddhas? How do we subdue pride? How do we obtain dhāraṇīs?

“How do we become skilled at analyzing the concealed intent of the Tathāgata’s speech? How do we enter the secret gateway of all phenomena? How do we correctly expound the Tathāgata’s treasury? How do we practice in the Tathāgata’s manner? How do we become a makara in the Tathāgata’s ocean? How do we enter the Tathāgata’s scriptural tradition? [F.124.b] How do we guard the secrets of the Tathāgata’s illusory emanation? How do we proclaim the Tathāgata’s speech? How do we join with the Tathāgata’s perception? How do we become the light rays of the Tathāgata’s sun? How do we attain the brilliance of the Tathāgata’s moon? How do we become the highest tip of the Tathāgata’s emblem? How do we hold the Tathāgata’s borders?

“How do we diligently undertake the Tathāgata’s activities? How do we become as potent as the Tathāgata? How do we become the white lotus of the Tathāgata, which brings certainty to non-Buddhists? How do we enjoy the Tathāgata’s joy? How do we become a treasurer of the Tathāgata’s storehouse? How do we see the Tathāgata’s permanence? How do we see the permanence and eternality of the Tathāgata with extreme clarity and become kings of praising his exalted character? How do we proclaim eternality, stating that ‘the Tathāgata’s body is eternal’? How do we perfect the view of great joy in the Tathāgata’s tranquil nature? How do we become an ocean of the view of all the aspects of the Tathāgata, saying that ‘the Tathāgata is permanent, eternal, constant, and tranquil’?

“How do we see the reality that ‘the Tathāgata’s body is the Dharma body’? How do we see the truth that ‘the Tathāgata’s vajra body is an immutable body’? How do we proclaim emptiness, stating that ‘the Tathāgata’s body is not a body of bone, flesh, blood, or muscle’? How do we proclaim the existence of fruition, stating that ‘in the Tathāgata’s Dharma teachings, fruition exists’? How do we proclaim nonexistence, stating that [F.125.a] ‘in the Tathāgata’s Dharma teachings, the extinction of fruition is nonexistent’? How do we clearly proclaim that ‘the Tathāgata never enters into parinirvāṇa’? How do we praise discipline, saying that ‘all sentient beings who follow the Tathāgata in going forth to renunciation have uncorrupted discipline’? How do we praise nondeclining, saying that ‘the Tathāgata’s Dharma teachings will not decline’? How do we perfect the view maintaining that ‘because there are no stains in the Tathāgata’s thoroughly pure family and lineage, bodhisattvas belong to the family lineage of skillful means’?

“How can we think that being forever in cyclic existence is pleasant? How can we praise cyclic existence? How do we become an ocean of learning to cycle within existence? How do we desire to perceive the tathāgata family? What do we think about being forever afflicted? How can we think being afflicted is pleasant? How do we attain faith in obtaining the various aspects of the gateways out of the afflictions? How do we plant in our minds the aspiration toward the field of all the buddhas’ activities? How do we see and properly secure the discovery that ‘the root of all karmic activity is affliction’? How do we refrain from being skeptical, being ambivalent, or entertaining doubts about the Buddha’s permanence? How can we exhibit joy in cyclic existence? How can we turn toward cyclic existence?

“How do we develop a frame of mind imbued with the lasting faith that ‘I will become a buddha’? How do we become a bodhisattva, a captain, who makes the aspiration and commitment, ‘I will turn the wheel of Dharma. I will liberate all sentient beings. I will not cut off ties with my buddha heritage’? [F.125.b] How do we become a doctor to Māra? How do we become a teacher of the ocean of afflictions of cyclic existence? How do we envision reaching the trading town of the afflictions of cyclic existence? How do we quench our thirst by obtaining the great ocean of cyclic existence? How can we thirst for cyclic existence? How can we develop a frame of mind that is dependent upon obtaining cyclic existence? How can we not abandon the attainment of cyclic existence? How can we blossom like a kingly lotus flower in the waters of cyclic existence? How do we become the four oceans of cyclic existence? How can we continuously plant in our minds the aspiration toward the afflictions of cyclic existence?

“How can we be joyful about going into the hell realms? How can we think of going to the hell realms and conduct ourselves by always directing our thoughts toward going to the hell realms? How do we become a merchant within the trading town of the hell realms? How can we not abandon the attainment of the hell realms? How do we extensively contemplate the fires of the hell realms? How can we become a pleasing and cooling wind for those beings who have become afflicted by the afflictions of the hell realms? How do we become a shower of rainfall from the great cloud that falls upon the fierce fires of the hell realms? How do we become hail within the hell realms? How do we become a teacher of the hell realms? How do we become a great ferryman in the ocean of the hell realms? How do we become a doctor of the hell realms? How do we become sustenance in the hell realms?

“How do we be like a torch that clears away the thick darkness of those who are seized by all the suffering and afflictions of cyclic existence? How do we be like an oil lamp that shines light on all beings within existence? How do we be like open space, which can never be obscured by the various fast-acting and malevolent afflictions of beings within cyclic existence? How do we not abide anywhere, [F.126.a] because the mind is equal to space? How can we be like the sun, dissolving afflictions as if melting away a snowbank, having followed the Tathāgata in going forth to renunciation and possessing discipline, strength, and gnosis? How do we attain the state in which one does not posit the ways of other schools, because one has correctly adopted the most excellent position? How do we become like the ocean through possessing oceans of gnosis? How can we be like the moon, thoroughly perfecting all positive qualities? How can we be like the sun, clearing away the darkness of ignorance? How can we be like open space when entering into and migrating within cyclic existence by engaging in the afflictions? How can we be unsullied like a lotus flower by manifesting the various realizations? How can we not abide anywhere given that the mind is equal to space? How can we be like a vajra that decisively cuts through all phenomena?

“How can we be like a vajra that definitively pierces through all phenomena? How can we be like a mountain, not wavering when hearing of the permanent, eternal, constant greatness of the Tathāgata’s virtuous qualities? How can we be like beryl because the gnosis of the family and lineage of the Tathāgata is completely pure? How can we be like a golden boulder within the poisonous ocean, clearing away the turbidity of the afflictions? How can we be like the moon, seeing the permanent, eternal, constant nature of the Tathāgata? How can we be like a mountain, not wavering from the Tathāgata’s Dharma? How can we be like a door frame, not wavering when hearing that the Tathāgata does not pass into parinirvāṇa and that the Dharma will not disappear?

“How can we see what is truly so, so that the mind abides steadily? How can we attain the mind that is incorruptible like a vajra? How can we abundantly obtain a great display of virtuous qualities? How can we become endowed with a sense of shame and modesty? How can we become beautiful? How can we become pleasing to behold? How can we be without craving? [F.126.b] How can we avoid attaining a weak body? How can we become endowed with the most excellent complexion? How can we be born within a noble family? How can we be born within a great family? How can we have a great retinue? How can we have a retinue that does not decline? How can we avoid turning back and never turn back from unsurpassed, complete, and perfect awakening? How can we not have craving for food? How can we completely abandon foods containing meat? How can we become intelligent? How can we delight and be well respected by all beings? How can we become mindful? How can we become charismatic? How can we become wise? How can we become joyful?

“How can we act in harmony with the world? How can we desire to benefit the world? How can we take pleasure in the world? How can we become prominent within the world? How can we become a leader within the world? How can we become supreme within the world? How can we become the utmost within the world? How can we become worthy of receiving homage from all worlds? How can we become a recipient of offerings from all worlds?

“How can we become a great donor? How can we become strong? How can we become a great hero? How can we become perseverant? How can we become loving and kind? How can we speak the truth? How can we become steadfast in our ascetic practice? How can we exercise perseverance? How can we remain full of loving-kindness? How can we remain compassionate? How can we remain joyful? How can we remain equanimous? How can we profess the emptiness of all empty phenomena? [F.127.a] How can we profess the nonemptiness of all nonempty phenomena? How can we profess the meaning and the reasoning behind the Buddha’s teachings? How can we profess the view of the Buddha’s teachings of reality?

“How can we become pure? How can we become rich with purity? How can we become rich with awakened qualities? How can we become rich with discipline? How can we become rich with Dharma? How can we become rich with goods that were not obtained by stealing? How can we become like a treasury for all poor beings and beggars? How can we not become fearful or panic stricken and never panic when it is taught that all phenomena are empty, signless, and wishless? How can we attain birth within whichever buddhafield we aspire to be born into? How do we refrain from seeking after gain, respect, and praise?

“How can we gather all those with lax discipline and establish them within the sacred Dharma? How can we be like a hailstorm among all those who possess lax discipline and devious minds? How can we cause all those who do not appreciate the Tathāgata’s kindness to develop proper appreciation? How can we become unassailable within the abodes of the non-Buddhist schools and, moreover, treat them with skillful means? How can we not be dug into a hole by the many arguments of ascetics, brahmins, and non-Buddhists and, moreover, rely on skillful means when dealing with them? How can we never take interest in the esoteric teachings of all the non-Buddhist schools and, moreover, arouse their interest through skillful means? How can we never dwell in the abodes of the gods, nāgas, yakṣas, and gandharvas and, moreover, truly support them with skillful means?

“How can we make sure to never rely upon auspicious and propitious signs that are karmically conditioned? How can we engage in taking life while abandoning taking life? How can we simultaneously partake of all sense pleasures‍—flower garlands, fragrances, [F.127.b] lotions, powders, the enjoyments of a householder, various types of servants, and a spouse‍—while still maintaining the purest conduct? How can we engage in all such activities as killing, stealing, lying, hankering after drink, and so forth, and keeping company with spouses and children, while still maintaining the purest conduct?

“How can we receive offerings from all the tathāgatas? How can we become honored by all the tathāgatas? How can we become well respected by all the tathāgatas? How can we become a beloved child of all the tathāgatas? How can we proceed with proper appreciation of all the tathāgatas’ kindness? How can we see the reality of phenomena, which is equivalent to the activity of all the tathāgatas?

“How can we attain the authentic understanding of gnosis that is the same as that of all the buddhas? How can we become crowned as the ruler of the land of the authoritative explanations of the manifold secret aspects of the doctrines of all buddhas? How can we express the manifold aspects of the secret Dharma teachings of all buddhas? How can we become skilled at abiding within the state of pride accepted by all the buddhas? How can we attain the jewel-like pure nature of the Dharma teachings of all the buddhas, with their manifold secret aspects‍—desirelessness, stainlessness, and fearlessness? How can we correctly see and engage in all the phenomena such as desire, anger, ignorance, and fear, through the power by which all the buddhas tame sentient beings? How can we see the suchness of all secrets, through which all the buddhas have attained liberation from the ocean of afflictions after passing through many millions of long eons? How can we display birth within the ocean of afflictions through the power by which all the buddhas tame sentient beings? [F.128.a] And, with the thought that ‘having crossed over, I will attain liberation; having attained liberation, I will liberate others,’ how can we see the pure nature of the special secret gateways that have been taught? How can we behold the reality of the secret ways by which all the buddhas, having passed beyond many millions of long eons, have vanquished millions of māras? How can we, through the power by which all the buddhas tame sentient beings, see well the contrivance, which appears as a natural display, of the special, secret gateway of subduing Māra at the base of the Bodhi tree?

“How can we turn the wheel of Dharma through skillful means? How can we see the reality of the contrivance wherein, through skillful means, it appears that one passes into parinirvāṇa? How can we become the supreme king of the secret display of all the buddhas? How can we become the king who enumerates the inconceivable, unparalleled, incomparable, countless, limitless, innumerable domains of all the buddhas? Which bodhisattva discourse contains such teachings?”

Then, having been entreated in this fashion, the Bhagavān replied to the bodhisattva Great Cloud Essence, “Great Cloud Essence, excellent, excellent! Great Cloud Essence, to benefit and comfort all sentient beings, and for the welfare of all blind sentient beings, you have uttered these well-spoken words for the sake of attaining the greatness of qualities that is praised by all the tathāgatas. You have spoken for the sake of the eye of gnosis that knows reality. You have spoken for the sake of always seeing truly. You have spoken for the sake of crossing to the other shore of the ocean of the afflictions of cyclic existence. You have spoken for the sake of fully understanding the bodhisattva conduct of all tathāgatas. You have spoken for the sake of breaking open the eggshell of the afflictions of the ocean of cyclic existence and then, having correctly trained in the bodhisattva conduct, skillfully reentering the eggshell of the afflictions of the ocean of cyclic existence.

“You have spoken for the sake of causing all sentient beings who praise [F.128.b] impermanence, emptiness, parinirvāṇa, and selflessness to gain abiding confidence in the greatness of the qualities of the buddha‍—the essential nature of parinirvāṇa as permanent, eternal, constant, and tranquil. You have spoken for the sake of causing all sentient beings who claim that the Dharma will disappear to gain the completely pure eye that sees the steadfast nature of the sacred Dharma. You have spoken for the sake of performing great healing techniques on all sentient beings who have been struck by the poison of wrong views regarding all the forms of the godly abodes, by treating them with purgative and cleansing medicines. You have spoken for the sake of assuming the role of a great doctor skilled in the harm-dispelling medicine of the yogic techniques of secret mantra, uttering the correct knowledge mantras, and raising up the water-filled consecration vase for all sentient beings whose minds are thoroughly clouded and confused regarding the concealed intent of the tathāgata’s words.

“You have spoken for the sake of not revealing a view that is impermanent, unworthy, and not divine, in order to extract the poisoned arrow of affliction from those sentient beings such as the carakas, wanderers, nirgranthas, and others, who have been struck by the poison of grasping at unworthy divine forms as having a nature that is permanent and worthy and thus profess their permanence and worthiness. You have spoken for the sake of purifying away those views that are impermanent, unworthy, and not divine. You have spoken for the sake of liberating others from being bound by those views that are impermanent, unworthy, and not divine. You have spoken for the sake of causing others to purge and cleanse themselves of the causes of the illness of the views that are impermanent, unworthy, and not divine. You have spoken for the sake of lancing the tumors caused by the poison of the views that are impermanent, unworthy, and not divine. You have spoken for the sake of cutting out the fleshy growths that have completely obscured the eyesight of others who have been poisoned by the views that are impermanent, unworthy, and not divine.

“You have spoken for the sake of correctly revealing the entry point into the timely emanation of all the tathāgatas as well as into the domain of activity, the heritage, the marks, the fields, [F.129.a] the knowledge of reality, the taste, the delicious sustenance, the devotion to cause happiness, the pleasing and worthy bed of great qualities, the drinks, the ablutions, the incense, the flower garlands, the application of colored powders, the supremely and extremely fine garments, and the adornment of all the tathāgatas. You have spoken for the sake of correctly teaching that the Tathāgata’s body is the Dharma body. For these purposes, these words of yours were excellently spoken. Excellent!

“The Tathāgata’s body possesses the most profound characteristics, yet it does not have a single characteristic. It is not without something to characterize, yet the thing characterized is not apparent. It is not something to be realized, yet it is not not something to be realized. It is not on this side and it is not on the other side, yet it is not in between. It is not an origin, yet it is not without an origin. It is not here, yet it is not there. It is not permanent, yet it is not impermanent. It cannot be validated, yet it cannot be invalidated. It is not benighted, yet it is not not benighted. It is not little, yet it is not not little. It is not lightweight, yet it is not not lightweight. It is not cognizable, yet it is not uncognizable. It is not known by consciousness, yet it is not not known by consciousness. It is not abiding, yet it is not nonabiding. It is not obscured, yet it is not illuminated. It is not a name, nor is it a sign. It is not weak, nor is it strong. It does not abide in any place, nor does it abide in any direction. It is not virtuous, yet it is not unvirtuous. It is not conditioned, yet it is not unconditioned.

“It cannot be described as ‘It exists in such-and-such a place.’ It cannot be offered, nor can it be taken. It is not describable in words, yet it is not indescribable in words. [F.129.b] It is not true, yet it is not false. It is not true reality itself, yet it is not a metaphysical view. It is not emancipated from cyclic existence, yet it is not not emancipated. It is not a field, yet it is not not a field. It is not temporal, yet it is not atemporal. It cannot be undertaken, yet it cannot not be undertaken. It is not clean, yet it is not unclean. It is not made, yet it is not unmade. It is not produced, yet it does not cease. It is at peace, deeply at peace, fully at peace. It is not the elements, it is not the aggregates, and it is not the sense bases. It is not produced by the elements, it is not produced by the aggregates, and it is not produced by the sense bases. It does not arise from causes of affliction, and it does not arise from causes of karma. It is not accumulated, yet it is not unaccumulated.

“Without transmigrating after death, it transmigrates after death. It is boundless. It goes without going. It lends assistance. It has no outer limits. It has no shifting. Its nature does not abide in the present. Its nature of suchness, which has no form, no feeling, no cognition, no conceptual formations, and no consciousness, is inexhaustible. It is incapable of being exhausted. It is free from exhaustion. It is unequaled. It is equal to the unequaled. It is not consciousness. It is has truly passed beyond the four elements. It has reached the consummation of nonattachment to all phenomena. It is equal to the unlimited suchness that is the ultimate limit of reality. Thus, the Tathāgata’s body is endowed with unfathomable, incalculable qualities.

“The characteristics of the Tathāgata’s prolific speech are like this: his subtle words are extremely difficult to understand, extremely skillful, and extremely profound. All outsiders, as well as śrāvakas and [F.130.a] pratyekabuddhas, have not heard his previous speeches‍—not even a single word. They have been rendered blind and full of poison, crippled and infirm, covered up by the eggshell of worldly existence, shipwrecked, and completely incapacitated by the poisoned arrow of affliction.

“The Tathāgata’s prolific speech is for the sake of extracting the poisoned arrow of affliction, raising up the water-filled consecration vase, and proclaiming the correct knowledge mantras, secret mantras, and the yogic techniques that cause purging and cleansing‍—the great techniques that heal all śrāvakas and pratyekabuddhas, as well as all sentient beings, who have been rendered unconscious and delirious by illnesses of bile. It is for the sake of stopping the phlegm and bile regarding the term parinirvāṇa from entering their hearts. It is for the sake of completely purifying their bellies. It is for the sake of lancing their poisonous tumors. It is for the sake of causing those who, like moths and ants, have been struck by poison and died, to gain total knowledge. It is for the sake of shining the lamplight of the gnosis of the Tathāgata’s permanence, eternality, constancy, and tranquility. It is for the sake of bringing forth the moon rays and sun rays of the knowledge of the reality of the Tathāgata’s permanence, eternality, constancy, and tranquility. It is for the sake of increasing the permanent eye of wisdom.

“It is for the sake of bringing about the attainment of unparalleled conduct. It is for the sake of exhibiting the substance of dhāraṇī and samādhi. It is for the sake of engendering the attainment of the exalted jewel of the scriptural tradition of the tathāgatas. It is for the sake of generating an excellent vision of the authentic mirror-like domain of the Tathāgata’s body. It is for the sake of breaking open the eggshell of ignorance of thinking that ‘the Tathāgata has completely passed into parinirvāṇa.’ It is for the sake of building a boat for those sentient beings who are shipwrecked in the great ocean of ignorance, thinking that ‘the Tathāgata’s teachings will disappear.’ It is for the sake of upholding the great healing technique and extracting the arrow of the view of those who have been struck by the poison of the thought that ‘the Tathāgata is impermanent, not eternal, not constant, and not at peace.’ [F.130.b]

“In order to ease the jaundice caused by the complete confusion and thorough ignorance of thinking that ‘the Tathāgata is not eternal, not tranquil, not constant, and not permanent,’ all the tathāgatas together display their prolific speech by variously performing the conduct of teaching the secret Dharma of inconceivable complete liberation; through these various sorts of conduct, they manifestly abide and correctly engage in prolific speech. The words of their prolific speech, having such subtle characteristics, are extremely difficult to understand, extremely skilled, and adorned with extreme profundity.

“Great Cloud Essence, you have made this vow and aspiration to request authoritative explanations in response to your questions regarding the Tathāgata’s previous speeches, of which all śrāvakas and pratyekabuddhas have not heard even a single word or syllable and were not even aware. Excellent, excellent! It is extremely excellent that you have asked the Tathāgata about the inexhaustible treasury of nectar that benefits and pleases all sentient beings. You have established and greatly stabilized the treasury of the kingly discourse of the unparalleled nectar of all sentient beings, the treasury of the gnosis of all tathāgatas, the treasury of the greatness of the qualities of all tathāgatas, the treasury of the excellent view of the authentic gnosis of the permanence, eternality, constancy, and tranquility of all tathāgatas, the treasury of the permanent nature of the qualities of the reality of all the tathāgatas. Great Cloud Essence, this vow and aspiration, which suits you, comes about from prior causes. It is excellent, causing all the tathāgatas to rejoice.”

When this reply had been given, the bodhisattva mahāsattva [F.131.a] Great Cloud Essence addressed the Bhagavān, saying, “Bhagavān, in fact, it is not that I have made such a vow and aspiration to request authoritative explanations from all the tathāgata, foe-destroyer, complete and perfect buddhas. Bhagavān, it is through the power of the Tathāgata that, in order to accumulate merit for all sentient beings, I have made the vow and aspiration to request authoritative explanations in response to my questions concerning the treasury of the unparalleled kingly discourse and the inexhaustible treasury of all sentient beings. May the Bhagavān light the lamp of the gnosis-eye of all blind sentient beings! May the Bhagavān set forth the treasury of wisdom of all sentient beings! May the Bhagavān establish the steadfast treasury of the sacred Dharma and the permanent, eternal, constant, and peaceful tathāgata-qualities of all sentient beings!” [B3]

At this point, having been entreated in this fashion, the Bhagavān replied to the bodhisattva mahāsattva Great Cloud Essence, “Excellent, Great Cloud Essence, excellent! It is indeed excellent, Great Cloud Essence, that you have addressed such subtle and profound words and syllables to the tathāgata, foe-destroyer, complete and perfect buddhas, and that you have questioned the Tathāgata regarding the steadfast treasury of the sacred Dharma and the permanent characteristic of the greatness of the tathāgata qualities of all sentient beings, the treasury of the kingly discourse that is unparalleled by all those like you, the steadfast treasury of the sacred Dharma, and the inexhaustible treasury of the nectar of all sentient beings. I will explain how this treasury of all sentient beings has been firmly established. [F.131.b]

“Great Cloud Essence, listen well and remember fully as I teach about that steadfast treasury of the sacred Dharma of the greatness of the perfect buddha qualities of all the tathāgata, foe-destroyer, complete and perfect buddhas. Do not think of anything else, Great Cloud Essence, and I will explain it to you. Great Cloud Essence, in order to benefit, please, and show love for all sentient beings, you should retain these words with a stable mind and remember them with a mind devoted to liberating all these sentient beings.

“Great Cloud Essence, this is the steadfast treasury of the sacred Dharma of the greatness of the buddha qualities of the tathāgata, foe-destroyer, complete and perfect buddhas. Whoever obtains the sweet nectar of the virtuous roots that are completely ripened by the water of the gnosis of the conduct and reality of the steadfast treasury of the sacred Dharma of the Buddha’s qualities will, having deeply enjoyed its sweet taste due to their virtuous roots, perform all the activities of all the tathāgatas. You should truly imbibe the sweet-tasting nectar that is displayed through the activities of the complete and perfect buddhas; moreover, you should bestow that sweet-tasting nectar of great gnosis on all sentient beings. You should uphold the great Dharma discourses, the pure conduct, the goodness spanning beginning, middle, and end, the excellent composition, the unique qualities, the perfection, the complete purity, and the complete refinement of this Great Cloud Essence discourse, the unparalleled king of sūtras.

“Great Cloud Essence, you should explain the steadfast treasury of the sacred Dharma of the conduct of the tathāgatas, the great Dharma discourses in The Great Cloud, the unparalleled king of discourses. Great Cloud Essence, you should fully understand this Great Cloud discourse. Great Cloud Essence, you should broadly expound the greatness of the vast ocean of dhāraṇī of The Great Cloud, which is an ocean of samādhi, a trading town that is the source of the [F.132.a] greatness of the Tathāgata’s qualities, a bazaar of virtuous beings.

“Great Cloud Essence, you should maintain the conduct of the teachings of the unparalleled king of discourses, The Great Cloud, in which‍—through the clarity of its profound words that demonstrate the enduring characteristics that are sealed by the nature of permanence, eternality, constancy, and tranquility‍—the virtuous roots of the king of the magical manifestation of all the inconceivable secret samādhi and dhāraṇī of the greatness of the Tathāgata’s qualities have been planted. Great Cloud Essence, you should trust in the steadfast treasury of the sacred Dharma of the unparalleled king of discourses, The Great Cloud, the greatness of buddha qualities that have the nature of permanence, eternality, constancy, and tranquility, and which are extremely pure and difficult to understand.

“Great Cloud Essence, The Great Cloud is the steadfast treasury of the sacred Dharma of all sentient beings. It is the treasury of samādhi and dhāraṇī that produces inexhaustible enjoyments during times of famine. During times of drought, it miraculously emanates a great cloud with virtuous qualities that fills the treasury of samādhi of the constant sacred Dharma with a rain of inexhaustible nectar. It is the steadfast treasury of the sacred Dharma, the great rain of the permanent, eternal, constant, tranquil nature of the greatness of the Tathāgata’s qualities. During times of plague, it completely nullifies the power of all poisonous forces with its pleasing, cooling medicine. It is the samādhi that obtains the dhāraṇī of the sacred Dharma, the locus of veneration to the collected qualities of the Tathāgata himself, whose nature is permanent, eternal, constant, and tranquil. Perfumed with flowers and colored powders, The Great Cloud discourse is the treasury that supports freedom from disease. Thus you should copy its words.

“Great Cloud Essence, those whose minds are thoroughly clouded and confused will falsely claim that ‘the Tathāgata is not permanent and not eternal, and thus he is not constant and will disappear.’ They have been rendered unconscious by bile, and, struck by poisoned arrows, [F.132.b] their vision has become dim. Obscured by this darkness, they have fallen asleep in a decrepit house and are consumed by an unending dream, intoxicated by this dream state. You should light the blazing oil lamp of the essential awareness of reality and the enduring nature of the greatness of the Buddha’s qualities for sentient beings such as these, fretting śrāvakas and pratyekabuddhas who are like worn-out old cows. You should apply the kataka-fruit medicine of reality to the eyes of those sentient beings who, having discarded the oil lamp of the permanent nature of the Tathāgata’s qualities, hold many ignorant views and say disparaging things about the Śākya family. You should protect those who, having abandoned the authentic gnosis of the greatness of the tathāgata family, proclaim that it is incorrect to follow the Tathāgata in going forth to renunciation and should thereby have their tongues cut out. You should direct those who have used wisdom to comprehend the concealed intent of the Tathāgata, followed the Tathāgata in going forth to renunciation, and become children of the buddhas, guiding them to see all views as being like magical manifestations.

“Great Cloud Essence, for sentient beings who say that ‘in the Tathāgata’s teaching there is no result,’ you should miraculously emanate in order to cause them to directly realize that the Tathāgata’s teaching does have a result. Great Cloud Essence, having obtained that which is well obtained, you should have deep faith. Great Cloud Essence, because it destroys all the great illnesses by means of all the great procedures for applying various medicines in order to purge and cleanse the views of śrāvakas, pratyekabuddhas, and sentient beings, this unparalleled king of discourses, the lord of all discourses, the turning of all Dharma wheels, the steadfast treasury of the supreme jewel of the sacred Dharma, does not belong to the domain of sentient beings. Having questioned the Tathāgata regarding the meaning of its profound words, you should abide fully by this steadfast treasury of the sacred Dharma. [F.133.a]

“Great Cloud Essence, you should view the domain of this Great Cloud discourse as inconceivable. Great Cloud Essence, in this Great Cloud discourse there are four hundred samādhi gateways called king of the magical manifestation of Dharma that is the source of the precious storehouse in which the tathāgatas and bodhisattvas abide in inconceivable liberation.

“Great Cloud Essence, in this Great Cloud discourse there are thirty-six dhāraṇī gateways called directly entering the jewel mine of the infinite gnosis of irreversibility of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within the inconceivable domain of this Great Cloud discourse there are twenty-three liberation gateways of the 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 speech of tathāgatas and bodhisattvas.

“Great Cloud Essence, within the inconceivable domain of this Great Cloud discourse there are ten Dharma gateways called king of the wondrous secret of the tathāgatas and bodhisattvas of the way to engage and abide in the playful appearance of taking birth in cyclic existence.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called the secret aspiration to liberation, which the tathāgatas and bodhisattvas correctly take up with their minds in order to attain the karmic ground of the field of the afflictions of cyclic existence.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called king of the magical manifestation that apprehends the inconceivable essence of ignorance regarding the gnosis of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called aspects of bringing about the attainment of the stable, profound gnosis of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called storehouse of inconceivable merit of the flowing rain [F.133.b] of the great cloud essence of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called path of the aspect of the inconceivable merit of the flowing rain of the great cloud of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called king of the magical manifestation of the mass of great clouds of the tathāgatas and bodhisattvas that arises and gathers in space.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called gateways to the brilliant lightning of the great cloud of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called aspects of entering the great cloud of the tathāgatas and bodhisattvas, which flashes with lightning.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called illusory emanation of the lightning of the great cloud of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called display of the great miraculous lamp of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called king of the magical manifestation of entry into the elaborate exposition of the hail of Dharma of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called guarding the storehouse of entry into the vajra gnosis of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called king of the magical manifestation of entry into the inexhaustible enjoyments [F.134.a] of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called entry into the direct demonstration of the correct path of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called entry into the subtle and profound topics of discourse of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called observation of the lion’s play of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called discourse on engaging in activities in harmony with the world that accumulate the tathāgatas’ and bodhisattvas’ connections for rebirth.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called entering into the precious storehouse of the play of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called engaging in the garuḍa’s great potent strength of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called king of the manifestation of the proclamation of the time of the great roar of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called engaging in the magical manifestation of the strength of the great fearlessness of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called vastness having aspects of the abode of the tathāgatas and bodhisattvas. [F.134.b]

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called engaging in the procedures of the superior intention of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called manifestation of the strength of the heroic king of the great army of tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called becoming the king of the magical manifestation of the aspects of the excellence of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called engaging in marshalling the force that reveals the correct concealment associated with the play of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called aspects of engaging in procedures for engendering the gnosis of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called storehouse of the riches of the tathāgatas’ and bodhisattvas’ gnosis that is attained through concentration.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called the array of procedures conducive to correctly offering and giving to tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called the full production of the correct seed of the buddhafield of the tathāgatas and bodhisattvas.

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways called engaging in the magical manifestation of the king of delighting in the play of the state of the essence of reality of the tathāgatas and bodhisattvas.

“Great Cloud Essence, you should view this Great Cloud discourse, which is completely adorned with the various qualities of its inconceivable domain, [F.135.a] as the inconceivable great precious treasury of the tathāgatas and bodhisattvas and the inexhaustible, steadfast treasury of the sacred Dharma of all sentient beings. Great Cloud Essence, moreover, you should view the domain of this Great Cloud discourse as inconceivable.

“Great Cloud Essence, within the inconceivable domain of this Great Cloud discourse there is the secret Dharma gateway called the tathāgata way of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata profundity of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata ocean of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the secret tathāgata discourse tradition of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called entry into the tathāgata protection of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the correctly proclaimed tathāgata secret of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the secret tathāgata perception of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata sun of the [F.135.b] tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata moon of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata emblem of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata limit of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata profundity of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata subjugation of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata certainty for non-Buddhists of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called endowed with the tathāgata delight of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway called the tathāgata storehouse of the tathāgata, foe-destroyer, complete and perfect buddhas.

“Great Cloud Essence, you should view the domain of this Great Cloud discourse as the way of the sacred Dharma of the Tathāgata and an inexhaustible treasury of enjoyments for all sentient beings. Great Cloud Essence, you should view the domain of this Great Cloud discourse as inconceivable. Great Cloud Essence, within this Great Cloud discourse there are the aspects of the inconceivably inconceivable complete liberation of the tathāgatas and bodhisattvas. [F.136.a] There is the attainment of hundreds of thousands of samādhis and dhāraṇīs. Again, there are a myriad of activities performed by tathāgata, foe-destroyer, complete and perfect buddhas to enter into the world. There are hundreds of thousands of millions of tathāgata secrets, which even you and those like you would find difficult to understand, whose profundity is subtle and hard to realize and whose literal meaning is extremely well concealed. There are the profound statements about the domain of the Tathāgata, which are extremely fine and extremely skilled, and there are statements about the concealed intent of the Tathāgata. There are words and syllables that you have never heard before‍—not even once. Presently, I will explain each of these.”

Then the bodhisattva mahāsattva Great Cloud Essence rose from his seat, draped his robe over one shoulder, touched his right knee to the ground, and prostrated, touching his head to the Bhagavān’s feet. With tears filling his eyes, he addressed the Bhagavān, saying, “O Bhagavān! Out of pity for us sentient beings who are like flies, scorpions, and mice and like those who are mute, blind, and deaf, you have given this reply and described the words of this Great Cloud discourse. O Bhagavān, this is truly a wondrous marvel! If the Tathāgata would describe and expound the words of this Great Cloud discourse so that I and all sentient beings could ascend the stairway to the citadel of the permanent greatness of the Tathāgata’s qualities, this would truly be a most excellent reply. [F.136.b] With patience, loving-kindness, compassion, and pity toward all of us sentient beings and the śrāvakas and pratyekabuddhas‍—who are like cripples, like those with no arms, like those who are blind, mute, and deaf, and like those whose limbs are all impaired‍—please explain to us the discourse on the inconceivable domain of the Tathāgata of which we have not formerly heard even a single word or syllable, which is fully adorned with the collection of qualities that are the stairway to the citadel of the permanence, eternality, constancy, and tranquility of the Tathāgata.”

Then, the Bhagavān replied to the bodhisattva mahāsattva Great Cloud Essence, saying, “Excellent, Great Cloud Essence! It is extremely excellent that you have realized and comprehended so well the concealed intent of the Tathāgata’s speech. Great Cloud Essence, in this fashion, the domain of this Great Cloud discourse is inconceivable. Great Cloud Essence, you should rejoice in the inconceivable domain of The Great Cloud discourse. Great Cloud Essence, by making vows and aspirations in accordance with this Great Cloud discourse, you will gain possession of profound gnosis. Great Cloud Essence, you should not be scared. Great Cloud Essence, you should not be fearful. Great Cloud Essence, you should bring to mind this inconceivable Great Cloud discourse. What are the five expressions of the nectar-like words of The Great Cloud discourse? They are the profundity, equality, permanence, constancy, and stability of the greatness of the Tathāgata’s qualities. It is good to bear in mind the meaning of these words of the discourse. Wherever one abides correctly in this, one could even enter into the midst of a fiery intersection.15 Great Cloud Essence, if as many world systems as there are grains of sand in the Ganges River were completely filled with fire, because of having listened to the meaning of The Great Cloud discourse and venerated it, copied it, made offerings to it, and paid homage to it, one could even enter into and abide within that fire.

“Great Cloud Essence, do not think of anything else. The tathāgatas rejoice in you and will affirm that ‘the possession or acquisition of bliss will be fully attained.’ [F.137.a] It will not be long before you attain possession of those words of excellent meaning and composition that are connected with the subtle and fine domain of the Tathāgata and whose words and syllables, which are of a single pure essence, you have not heard before. By aspiring to comprehend those subtle words and aspiring to comprehend the conduct of the greatness of the Tathāgata’s qualities of permanence, constancy, and stability, as well as the conduct of reality, you should strive to engage in the conduct of the inconceivable domain of this Great Cloud discourse. In order to get them to listen to and attain stability in the sacred Dharma, you should broadly proclaim to others the greatness of the Tathāgata’s qualities of permanence, constancy, and stability. You should be diligent in understanding and extensively explaining to others that ‘the Tathāgata is permanent and never passes into parinirvāṇa’ and that ‘the Tathāgata’s teachings will never disappear or change.’ ”

At that time, Scattering Wind and all the great wind kings proceeded to send forth a blissful and enjoyable wind mixed with cool water and adorned with the flowers and fruits of all six seasons and various enjoyments of divine bliss, thereby paying reverence to the Bhagavān.

On that occasion, through the Buddha’s power, a great mass of clouds arose in the sky, black like obsidian and filled with water possessing the four aspects of sweetness. With a thunderous roar, they rumbled, utterly rumbled, completely rumbled, and exceedingly rumbled. They crashed, utterly crashed, completely crashed, and exceedingly crashed. Their nectar-like thunder roared, utterly roared, completely roared, and exceedingly roared. With sounds like cymbals and singing, all sentient beings were delighted, utterly delighted, completely delighted, and exceedingly delighted. [F.137.b] The clouds hummed, utterly hummed, completely hummed, and exceedingly hummed. They radiated, utterly radiated, completely radiated, and exceedingly radiated. They trembled, utterly trembled, completely trembled, and exceedingly trembled. They churned, utterly churned, completely churned, and exceedingly churned. They shook, utterly shook, completely shook, and exceedingly shook. Lightning flashed, utterly flashed, completely flashed, and exceedingly flashed. The melodious words “Excellent, my children; excellent, my children!” resounded.

At that time, through the Buddha’s power, the hundreds of millions of buddhafields within the ten directions and all the world systems, as numerous as atomic particles, quaked in six ways, utterly quaked, completely quaked, and exceedingly quaked. They shook, utterly shook, completely shook, and exceedingly shook. They lurched, utterly lurched, completely lurched, and exceedingly lurched. They trembled, utterly trembled, completely trembled, and exceedingly trembled. They rumbled, utterly rumbled, completely rumbled, and exceedingly rumbled. Those who saw these world systems quake proceeded to run helter-skelter, mixing together. Crying out to one another, they cried out, utterly cried out, completely cried out, and exceedingly cried out. They were shaken, utterly shaken, completely shaken, and exceedingly shaken.

The sky clouded over, and a mixture of all elixirs, jewels, and medicines showered down in a great torrent of rain. The entire great mass of clouds roared with thunder, clamored, rumbled, and hummed. From its highest summit came a slow, loud reverberation, and the pleasing sounds of a great lion’s roar and the nāga’s great roar resounded. There was a rumbling, humming reverberation, like the great sound of a drum, and the flash of many great bolts of lightning. [F.138.a] A great rainfall of all sorts of jewels and sweet water fell upon the entire great trichiliocosm world-system.

At that time, the eight great rivers of Jambudvīpa and all the myriads of lesser rivers and mountain streams began to babble resoundingly, clamoring, humming, and rushing. They were filled to the limit with a vast downpour of all sorts of jewels and sweet water. In the same fashion, all the lakes, pools, and ponds were filled to the limit by the vast downpour of a mixture of all elixirs and herbal medicines. For seven days, a rain of such great adornments fell from the great mass of clouds as lightning flashed. Yet despite this, no harm came to any flies, insects, crawlers, dry earth-dwelling creatures, birds, animals, humans, or any other living beings. None were chilled by the cold, gritting their chattering teeth. All were joyful to an extent that they had never experienced before, and they played and frolicked in that joyous state. They experienced bliss they had never before experienced, and they tasted a sweetness they had never before tasted. All reptiles and animals let out a great cry as they had never done before.

At that time, in Rājagṛha and Vulture Peak, and in all the different villages and districts in Jambudvīpa, the ground transformed into all sorts of jewels, and these places became covered and excellently adorned with a coating of various jewels. Jeweled trees and jeweled vines intertwined with each other, resounding and emitting sounds to please all sentient beings. [F.138.b] Blue lotus flowers, white lotus flowers, and great white lotus flowers, made from all sorts of jewels and brilliant as if illuminated by rays of moonlight and sunlight, spread broadly. A great number of incomparable fragrances wafted forth, and nonhuman spirits walked upon the ground, covering it and filling it with flowers. The entire great circle of beings residing in Jambudvīpa, together with all sentient beings, broadly beheld all world systems as though on the surface of a mirror.

At that time, all those beings born in animal states purified their minds and became fully immersed in the mental states of desire for the Great Vehicle, thirst for the Great Vehicle, and devotion to the Great Vehicle, regarding one another as mothers, sisters, and children. Then, with dance and song, they paid reverence to the Bhagavān.

At that time, through the magical manifestation of the Tathāgata, the great retinue of the hosts of devas, nāgas, yakṣas, garuḍas, kinnaras, mahoragas, gandharvas, asuras, rākṣasas, kumbhāṇḍas, bhūtas, pretas, Śakra, world guardians, Brahmā, forest gods, birds, knowledge-mantra holders, and the goddesses of all desirable forms observed, through the magical manifestation of the Tathāgata, the extensive land of Jambudvīpa and the emanation of all the world systems. Having done so, with deliberate intention they showered down clouds of divine flowers, clouds of divine incenses, clouds of divine powders, clouds of divine flower garlands, clouds of divine jewels, and clouds of divine parasols upon the Tathāgata. They showered down clouds of divine garments, victory banners, and draped banners. They showered down clouds of divine cymbals, large and small. [F.139.a] They showered down clouds of dancers who performed divine songs and dances.

Directly seeing the great miracle of the inconceivable domain of the Tathāgata and having heard the fruitful words of the Tathāgata’s teachings on the steadfast sacred Dharma of the Tathāgata, the king of the Vaipulya discourses, the greatness of the Tathāgata’s qualities of permanence, eternality, constancy, and tranquility, and the purity of the Śākya family, they cavorted in utter joy. Each of them draped their own robe upon the Tathāgata’s body, and with one voice they spoke these verses:

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.

“May the Bhagavān expound the treasure-like Great Cloud discourse, which is an inexhaustible treasury of enjoyments for all sentient beings! Today, may the Bhagavān shower down the rainfall of the Tathāgata’s qualities of permanence, eternality, constancy, tranquility, and signlessness! With the thundering roar of the mass of Dharma-clouds that disperse the rainfall of the samādhis and dhāraṇīs of this Great Cloud discourse resounding in the center of the sky of worldly afflictions, may you shower down the message of the Tathāgata’s permanence. Upon the blazing fields ignited by the lightning bolt of the concealed teaching that the sacred Dharma will not disappear and the Tathāgata does not pass into complete nirvāṇa, may you shower down the powerful, inexhaustible rainfall of the sacred Dharma, the cooling elixir of the message of permanence, the path that utterly clears away the cocoon of the afflictions! May all sentient beings directly practice this Dharma that is endowed with the four extremely sweet tastes of the elixir-like message of the Tathāgata’s permanence, eternality, constancy, and tranquility! May the Bhagavān give an explanation that is distinct from previously spoken utterances!”

The Bhagavān [F.142.b] replied, “Excellent, Great Cloud Essence, excellent! Since you long in this way for the great cloud to constantly shower down the rainfall in which all these four sweet tastes are mixed together, you should uphold this vajra-like Great Cloud discourse, you should expound it to others extensively, you should be extremely delighted in it, and you should strive diligently toward it! Great Cloud Essence, listen carefully to this elaboration of the four hundred samādhi gateways of this Great Cloud discourse called the king of the magical manifestation of Dharma, the source of the precious storehouse of abiding within inconceivable liberation.

“Great Cloud Essence, within this Great Cloud discourse there is the samādhi called the tide of the deep, constant ocean. Bodhisattva mahāsattvas who possess this samādhi will become oceans of samādhi. They will correctly accumulate the samādhis. They will become oceans of learning. They will correctly accumulate learning. They will not be skeptical or ambivalent or entertain doubts about the attainment of unsurpassed, complete, and perfect awakening. They will not be born in unfree states of existence. They will attain the recollection of past lives. They will thirst for the expansive ocean of saṃsāric activity. They will see the buddhas and never be separated from this sight during all their lifetimes, even in dreams. They will not allow evil Māra to find and take advantage of opportunities to hinder the virtuous Dharmas of the buddhas. They will subdue pride. They will obtain dhāraṇīs. They will become skilled at analyzing the concealed intent of the Tathāgata’s speech. They will enter the secret gateways of all phenomena. They will correctly expound the Tathāgata’s treasury. They will practice the way of the Tathāgata. They will become a makara in the Tathāgata’s ocean. They will enter the Tathāgata’s scriptural tradition.

“They will become guards of the secret of the Tathāgata’s illusory emanation. [F.143.a] They will proclaim the Tathāgata’s speech. They will join with the Tathāgata’s perception. They will become the light rays of the Tathāgata’s sun. They will become the brilliance of the Tathāgata’s moon. They will become the highest tip of the Tathāgata’s emblem. They will hold the Tathāgata’s borders. They will undertake the Tathāgata’s activities. They will become as potent as the Tathāgata. They will become the white lotus of the Tathāgata, which brings certainty to non-Buddhists. They will delight in the Tathāgata’s joy. They will become treasurers of the Tathāgata’s storehouse. They will behold the Tathāgata’s permanence. They will see the permanence and eternality of the Tathāgata with exceptional clarity and become kings of praising his exalted character.

“They will profess eternality, saying that the Tathāgata’s body is eternal. They will perfect the view of great joy in the Tathāgata’s tranquil nature. They will become oceans of the views of all the aspects of the Tathāgata, saying that the Tathāgata is permanent, eternal, constant, and tranquil. They will see the reality that the Tathāgata’s body is the Dharma body. They will see the truth that the Tathāgata’s vajra body is an immutable body. They will profess emptiness, stating that the Tathāgata’s body is not a body of bone, flesh, blood, or muscle. They will profess the existence of fruition, stating that in the Tathāgata’s Dharma teachings, the fruition is existent. They will profess nonexistence, stating that in the Tathāgata’s Dharma teachings, the extinction of fruition is nonexistent. They will profess clarity, stating that [F.143.b] the Tathāgata never enters into parinirvāṇa.

“They will praise discipline, saying that all sentient beings who follow the Tathāgata in going forth to renunciation have uncorrupted discipline. They will praise nondeclining, saying that the Tathāgata’s Dharma teachings will not decline. They will perfect the view that because there are no stains in the Tathāgata’s thoroughly pure family and lineage, bodhisattvas belong to the family lineage of skillful means. They will think happily of remaining permanently within cyclic existence. They will praise cyclic existence. They will become oceans of learning to cycle within existence. They will desire to perceive the tathāgata family. They will think of being forever afflicted. They will think happily of being afflicted. They will gain faith in obtaining the various gateways to the afflictions. They will establish in their minds the aspiration toward the field of all the buddhas’ activities. They will see and properly reach the discovery that the root of all karmic activity is affliction. They will not be skeptical or ambivalent or entertain doubts about the Buddha’s permanence. They will manifest joy toward cyclic existence. They will turn toward cyclic existence. Their minds will always have the faith that they will become a buddha.

“They will become bodhisattvas, captains, who make the commitment and aspiration, ‘I will turn the wheel of Dharma. I will liberate all sentient beings. I will not cut off ties with my buddha heritage.’ They will become doctors curing the māras. They will become teachers in the ocean of afflictions of cyclic existence. They will envision reaching the trading town of the afflictions of cyclic existence. They will quench their thirst by obtaining the great ocean of cyclic existence. They will thirst for cyclic existence. Their minds will depend upon obtaining cyclic existence. They will not [F.144.a] give up the attainment of cyclic existence. They will blossom as kingly lotus flowers in the waters of cyclic existence. They will become solid ground amid the oceans of cyclic existence. They will constantly establish in their minds aspirations targeting the afflictions of cyclic existence.

“They will delight in going into the hell realms. They will think of going to the hell realms and will conduct themselves by always aiming their thoughts toward going to the hell realms. They will become merchants in the trading town of the hell realms. They will not give up the attainment of the hell realms. They will extensively contemplate the fires of the hell realms. They will become a pleasing, cooling wind for those beings who have become afflicted by the afflictions of the hell realms. They will become a shower of rainfall from the great cloud, which falls upon the fierce fires of the hell realms. They will become hailstorms16 within the hell realms. They will become teachers of the hell realms. They will become great ferrymen in the ocean of the hell realms. They will become doctors of the hell realms. They will become sustenance in the hell realms.

“They will become like torches because they dispel the thick darkness of those who are seized by all the sufferings and afflictions of cyclic existence. They will become like oil lamps because they shine light. They will become like open space because they can never be obscured by the various fast-acting and malevolent afflictions of beings within cyclic existence. They will not abide anywhere, because their minds will be equal to space. They will become like the sun clearing away afflictions as if melting a snowbank, because they have followed the Tathāgata in going forth to renunciation and because they possess discipline, strength, and gnosis. They will not posit the ways of other schools, because they have correctly adopted the most excellent position. They will become like the ocean because they possess oceans of gnosis. They will become like the moon because they have thoroughly perfected positive qualities. They will become like the sun because they dispel the darkness of ignorance. They will become like open space when, by means of the afflictions, [F.144.b] they enter and migrate within cyclic existence. They will become unsullied like lotus flowers by manifesting various realizations. They will not abide anywhere, because their minds will be equal to space.

“They will become like vajras because they will pierce through all phenomena. They will become like mountains because they will not waver when hearing of the permanent, eternal, constant greatness of the Tathāgata’s virtuous qualities. They will become like beryl because the gnosis of the family and lineage of the tathāgatas is completely pure. They will become like golden boulders within the ocean because they clear away the turbidity of the afflictions. They will become like the moon, having seen the permanent, eternal, constant nature of the Tathāgata. They will become like mountains because they will not waver from the Tathāgata’s Dharma. They will become like door frames because they will not waver when they hear that the Tathāgata does not pass into parinirvāṇa and that the Dharma will not disappear. Their minds will abide steadily because they will see what is truly so. They will become like vajras because their minds will be immutable.

“They will amply obtain an abundance of conspicuous qualities. They will become endowed with a sense of shame and modesty. They will become beautiful. They will become pleasing to behold. They will become free from craving. Their bodies will not be weak. They will become endowed with the most excellent complexion. They will be born within noble families. They will be born within great families. They will have great retinues. Their retinues will not decline. They will not backslide and will never backslide from unsurpassed, complete, and perfect awakening. They will not have craving for food. They will completely abandon foods containing meat. They will become intelligent. They will become charming toward all beings and well respected by them. They will become mindful. They will [F.145.a] become charismatic. They will become wise. They will become joyful.

“They will act in harmony with the world. They will desire to benefit the world. They will take pleasure in the world. They will become prominent within the world. They will become leaders of the world. They will become supreme within the world. They will become foremost in the world. They will become worthy of receiving homage from all worlds. They will become recipients of offerings from all worlds.

“They will become great donors. They will become strong. They will become great heroes. They will become resolute. Their minds will become loving and kind. They will speak the truth. They will become steadfast in their ascetic practice. They will exercise their resolve. They will abide by loving-kindness. They will abide by compassion. They will abide by joy. They will abide by equanimity. They will proclaim the emptiness of all empty phenomena. They will proclaim the nonemptiness of all nonempty phenomena. They will proclaim the meaning and the reasoning behind the Buddha’s teachings. They will proclaim the view of the Buddha’s teachings on reality.

“They will become pure. They will become rich with purity. They will become rich with awakened qualities. They will become rich with discipline. They will become rich with Dharma. They will become rich with goods that were not obtained by stealing. They will become like a treasury for all poor beings and beggars. They will not become fearful or apprehensive and will never panic when it is taught that all phenomena are empty, signless, and wishless. They will attain birth in whichever buddhafield they aspire to be born into. They will not seek after gain, respect, and praise.

“They will gather all those with lax discipline [F.145.b] and establish them within the sacred Dharma. They will become like a hailstorm among all those who possess lax discipline and devious minds. They will cause all those who do not appreciate the Tathāgata’s kindness to develop proper appreciation. They will become unassailable within the abodes of the non-Buddhist schools and, moreover, will treat them with skillful means. They will not allow themselves to be dug into a hole by the many arguments of ascetics, brahmins, and non-Buddhists and, moreover, will rely on skillful means when dealing with them. They will not take interest in the esoteric teachings of all the non-Buddhist sects and, moreover, will arouse their interest through skillful means. They will not dwell in the abodes of the gods, nāgas, yakṣas, or gandharvas and, moreover, will truly support them with skillful means.

“They will not rely upon auspicious and propitious signs, which are karmically conditioned. They will engage in taking life while abandoning taking life. They will simultaneously engage in all sensual pleasures‍—flower garlands, fragrances, lotions, powders, the enjoyments of householders, various types of servants, and spouses‍—while maintaining the purest conduct. They will engage in all such activities as killing, stealing, lying, hankering after drink, and so forth, and they will keep company with spouses and children, all while maintaining the purest conduct. They will receive offerings from all the tathāgatas. They will be honored by all the tathāgatas. They will be well respected by all the tathāgatas. They will become beloved children of all the tathāgatas. They will engage in proper appreciation of all the tathāgatas’ kindness. They will see the reality of phenomena, which is equivalent to the activity of all the tathāgatas.

“They will attain the authentic understanding of gnosis that is the same as that of all the buddhas. They will become crowned as rulers of the land of authoritative explanations of the manifold secret aspects [F.146.a] of all the buddhas’ teachings. They will express the manifold aspects of the secret Dharma teachings of all the buddhas. They will become skilled at abiding in the state of pride accepted by all the buddhas. They will attain the jewel-like pure nature of the Dharma teachings of all the buddhas, with their manifold secret aspects‍—desirelessness, stainlessness, the absence of self, beings, and persons, and fearlessness.

“Through the power by which all the buddhas tame sentient beings, they will correctly see and engage in all phenomena such as desire, anger, ignorance, and fear. They will see the reality of all secrets through which all the buddhas have attained liberation from the ocean of afflictions after passing through many millions of long eons. Through the power by which all the buddhas tame sentient beings, they will manifest birth within the ocean of suffering, and, thinking, ‘Having crossed over, I will attain liberation; having attained liberation, I will liberate others,’ they will see the pure nature of the special secret gateways that have been taught. They will see the reality of the secret ways in which all the buddhas, after passing beyond many millions of long eons, utterly defeat millions of māras. Through the power by which all the buddhas tame sentient beings, they will see well the expedient, which appears as a natural display, of the special secret gateway of subduing Māra at the base of the Bodhi tree. They will turn the wheel of Dharma through skillful means and will behold the reality of the expedient wherein, through skillful means, it appears that one passes into parinirvāṇa. They will become supreme kings of the secret display of all the buddhas. They will become kings of enumerating the inconceivable, unparalleled, incomparable, countless, unfathomable, innumerable domains of all the buddhas.

“Great Cloud Essence, all bodhisattva mahāsattvas who [F.146.b] possess this first samādhi will become oceans of samādhi and correctly accumulate the samādhis and so forth as described before up to the point where it is said, ‘they will become kings of enumerating the inconceivable, unparalleled, incomparable, countless, unfathomable, innumerable domains of all the buddhas.’

“Great Cloud Essence, moreover, within the inconceivable domain of this Great Cloud discourse there is the samādhi of all buddhas and bodhisattvas called profound liberation of the wind that serves as medicine. Bodhisattva mahāsattvas who possess this samādhi will become oceans of samādhi. They will correctly harvest the samādhis and so forth as described before, up to the point where it is said, ‘They will become kings of enumerating the inconceivable, unparalleled, incomparable, countless, unfathomable, innumerable domains of all the buddhas.’ Great Cloud Essence, all bodhisattva mahāsattvas who possess this second samādhi will become oceans of samādhi and correctly accumulate the samādhis and so forth as described before, up to the point where it is said, ‘They will become kings of enumerating the inconceivable, unparalleled, incomparable, countless, unfathomable, innumerable domains of all the buddhas.’ All the samādhis, moreover, will produce these same effects, as described before.

“There is the samādhi called profound gateway to the abode of gnosis. There is the samādhi called liberation that abides on the mountain slopes of the buddhas. There is the samādhi called heroic strength. There is the samādhi called heroic victory. There is the samādhi called vision of heroic form. There is the samādhi called flower-like fragrant scent. There is the samādhi called possessing pacifying light rays. There is the samādhi called infinite appearances. There is the samādhi called gateway to the profound secret meaning. There is the samādhi called profound liberation that [F.147.a] delights in the meaning. There is the samādhi called liberation of the strength of the meaning. There is the samādhi called subduer of the śāla tree. There is the samādhi called gateways as numerous as the grains of sand of the Ganges. There is the samādhi called unraveling all the knots. There is the samādhi called stability in harmony. There is the samādhi called apprehending reality.

“There is the samādhi called far stronger than the oceanic tide.17 There is the samādhi called liberation from the fundamental force. There is the samādhi called defeating ten million māras. There is the samādhi called constantly abiding by discipline. There is the samādhi called liberation that abides like the king of mountains. There is the samādhi called deeply honored conduct. There is the samādhi called power of the garuḍa. There is the samādhi called flowing like water. There is the samādhi called king of the oceanic magical manifestation. There is the samādhi called abiding without stains. There is the samādhi called fearless strength. There is the samādhi called liberation that is like a woman conjured by an illusionist. There is the samādhi called lightning flare. There is the samādhi called lightning flash.

“There is the samādhi called brilliant light. There is the samādhi called garlanded king of inexhaustible intellect. There is the samādhi called water of the cloud-like, inexhaustible intellect. There is the samādhi called radiant great flow. There is the samādhi called seed-like. There is the samādhi called oceanic intelligence. the samādhi called attached to the various branches of experience. There is the samādhi called abiding in liberation through faith. There is the samādhi called possessing cause and conditions. There is the samādhi called similar to karma. There is the samādhi called king of space. There is the samādhi called great power for attachment. There is the samādhi called king of the beryl [F.147.b] peak. There is the samādhi called light of Mount Meru. There is the samādhi called magical manifestation of the lion.

“There is the samādhi called nectar-like. There is the samādhi called like the dawning sun. There is the samādhi called fire-like lotus illumination. There is the samādhi called exalted throughout the land. There is the samādhi called branches of everything. There is the samādhi called ocean-stirring king. There is the samādhi called strength of earth. There is the samādhi called desiring everything in moderation. There is the samādhi called woman’s crown jewel. There is the samādhi called woman’s retinue. There is the samādhi called deer’s retinue. There is the samādhi called subtle conduct. There is the samādhi called king of drums. There is the samādhi called gift of noble intellect. There is the samādhi called holder of power. There is the samādhi called waterfall cascade. There is the samādhi called great liberated intellect. There is the samādhi called bringing joy through sound.

“There is the samādhi called illuminating light. There is the samādhi called light that brings complete liberation from darkness. There is the samādhi called possessing the intellect of the ocean’s essence. There is the samādhi called lamp of utter praise. There is the samādhi called possessing the intellect that is like Mount Kailāśa. There is the samādhi called complete liberation of appearances in the present moment. There is the samādhi called secret of still water. There is the samādhi called lotus essence. There is the samādhi called replete with light. There is the samādhi called beauty of a ten million–petaled flower. There is the samādhi called colored like the kuśa-grass flower. There is the samādhi called completely liberated from attachment. There is the samādhi called correct speech. There is the samādhi called king of referential mental activity. There is the samādhi called [F.148.a] the king of illustrating through examples. There is the samādhi called garland of all the aggregates. There is the samādhi called nāga king.

“There is the samādhi called playing like a tiger. There is the samādhi called strong as wind. There is the samādhi called king of wind’s power. There is the samādhi called infinite color. There is the samādhi called possessing the intellect of Dharma. There is the samādhi called incense fragrance. There is the samādhi called possessing the intellect with characteristics. There is the samādhi called color of the intellect of color. There is the samādhi called king of overcoming evil. There is the samādhi called possessing the intellect like a lotus. There is the samādhi called possessing the intellect with strong wings. There is the samādhi called healing that liberates ignorance. There is the samādhi called flower of the branches of awakening. There is the samādhi called cloud strength. There is the samādhi called possessing the intellect that wears down with precious water. There is the samādhi called fierce strength. There is the samādhi called sunlight. There is the samādhi called stainless moon.

“There is the samādhi called beautiful oceanic tide. There is the samādhi called perceiving eye. There is the samādhi called way to overcome stains of afflictions. There is the samādhi called king who sustains the season of cooling rains. There is the samādhi called mango flower. There is the samādhi called completely pure scriptural tradition. There is the samādhi called excellent conduct. There is the samādhi called conch-shell light. There is the samādhi called king of seasons. There is the samādhi called exceptionally white complexion. There is the samādhi called excellent boundary. There is the samādhi called manifesting and abiding in one’s own place. There is the samādhi called season of water. There is the samādhi called fragrance like the [F.148.b] utpala flower. There is the samādhi called liberation gateway offering fresh elixir. There is the samādhi called unwavering. There is the samādhi called unmoving. There is the samādhi called essence of water.

“There is the samādhi called having pure intelligence. There is the samādhi called having intelligence of all mountains. There is the samādhi called king of the jewel of strength. There is the samādhi called abandoning evil to bring liberation to the snowy mountains. There is the samādhi called king of the magical manifestation of wind. There is the samādhi called nonabiding. There is the samādhi called perception of space. There is the samādhi called possessing an illuminating intellect. There is the samādhi called time of the hailstorm. There is the samādhi called magical manifestation of the net of the kingly essence. There is the samādhi called Dharma lamp that disperses illnesses of the sense objects. There is the samādhi called engaging the power of the sense objects. There is the samādhi called auspiciousness of Dharma. There is the samādhi called strength of Dharma. There is the samādhi called possessing the strength of Dharma. There is the samādhi called excellent flower bud. There is the samādhi called joyous. There is the samādhi called overjoyed.

“There is the samādhi called great strength of gnosis. There is the samādhi called like the kataka fruit. There is the samādhi called going to the shore. There is the samādhi called heroic gate. There is the samādhi called going with increased strength. There is the samādhi called endowed with the supreme intellect that radiates light. There is the samādhi called liberation of inexhaustible strength. There is the samādhi called exalted strength. There is the samādhi called endowed with the intellect of inexhaustible armor. There is the samādhi called endowed with the intellect of red sandalwood–colored armor. There is the samādhi called lush vines. [F.149.a] There is the samādhi called king of melodic instruments. There is the samādhi called traveling light. There is the samādhi called becoming glorious as precious substances. There is the samādhi called pure and stainless. There is the samādhi called white luster of the essence of purity. There is the samādhi called endowed with the intellect of the jewel of purity and cleanliness. There is the samādhi called renowned for joyful faith. There is the samādhi called mind equal to space.

“There is the samādhi called draped diadem. There is the samādhi called unsurpassed strength. There is the samādhi called endowed with the intellect that keeps guard. There is the samādhi called profound desire. There is the samādhi called endowed with the intellect that repulses strength. There is the samādhi called softly wavering light. There is the samādhi called pleasing vigor. There is the samādhi called taking and abiding in uncreated light rays. There is the samādhi called king of visualized light rays. There is the samādhi called pure visualization. There is the samādhi called wind-like swiftness. There is the samādhi called endowed with the highest intellect. There is the samādhi called great universal wind. There is the samādhi called stainless ocean wave. There is the samādhi called closing the eyes of the strength of bliss. There is the samādhi called king of unclosed eyes. There is the samādhi called abiding in appearances with unclosed eyes. There is the samādhi called endowed with the intellect of the eye that tames sleep. There is the samādhi called king of the special peak of certainty.

“There is the samādhi called going with the strength of a leader. There is the samādhi called going victoriously with a flickering white glow. There is the samādhi called king of the moonlight-blossoming kumuda. There is the samādhi called excellently guarding the moonlight-blossoming kumuda. There is the samādhi called king of the [F.149.b] pleasing and cooling sandalwood-like wind. There is the samādhi called fully blossoming ketaka flower. There is the samādhi called endowed with the intellect of the earth garland. There is the samādhi called king of the direct encounter with the buddha of the present age. There is the samādhi called abiding in the excellent time. There is the samādhi called oceanic support for pleasant rebirth. There is the samādhi called skilled in the time of all bases. There is the samādhi called without doubt regarding all bases. There is the samādhi called great medicinal elixir. There is the samādhi called strength of the great medicinal elixir. There is the samādhi called king of all the branches of the great medicinal elixir. There is the samādhi called tranquil ocean of great cooling. There is the samādhi called having cooling and calming strength. There is the samādhi called going to the full strength of tranquility.

“There is the samādhi called strength of torrential rainfall. There is the samādhi called endowed with the victory banner of Indra’s emblem. There is the samādhi called seal of the emblem’s glory. There is the samādhi called watery network of jewels. There is the samādhi called excellence of the body. There is the samādhi called endowed with the nectar of the flower of meditative absorption. There is the samādhi called fragrant flowery breeze of the bee. There is the samādhi called beauty of the forest hermit. There is the samādhi called pleasure of going to the forest. There is the samādhi called fully taking pleasure and finding joy in the forest. There is the samādhi called adorned with gnosis. There is the samādhi called desiring gnosis. There is the samādhi called appearing golden. There is the samādhi called the seal that purifies gnosis. There is the samādhi called lotus body. There is the samādhi called desiring the essence of the sun. There is the samādhi called desiring the essence of the moon.

“There is the samādhi called [F.150.a] the king of light rays. There is the samādhi called halo of light rays. There is the samādhi called radiant garland of light rays. There is the samādhi called guarded by light rays. There is the samādhi called abode of light rays. There is the samādhi called time of light rays. There is the samādhi called endowed with the intellect with the brilliance of the light rays of perseverance. There is the samādhi called great mighty elephant king chained by gnosis. There is the samādhi called king of the magical manifestation of the thoroughbred’s mane. There is the samādhi called going with arrogant pride and fierce strength. There is the samādhi called proud hum of the honey bee. There is the samādhi called season of the bird’s domain. There is the samādhi called yogic practitioner of the lands of the royal kingdom. There is the samādhi called king of the magical manifestation through the mind that is intoxicated with pride. There is the samādhi called light of the emblem of fundamental force. There is the samādhi called fame of the renowned victory banner.

“There is the samādhi called fervently performing the especially exalted rites. There is the samādhi called tiger’s closed eyes. There is the samādhi called magical manifestation of the youthful body that is like fire and the sun. There is the samādhi called qualities of abiding in the household of vast joy. There is the samādhi called king of the magical manifestation who performs the rites of stainless gnosis. There is the samādhi called king who encompasses all comparisons. There is the samādhi called king of the blazing lamp. There is the samādhi called observing the preparations. There is the samādhi called supreme delight in the body. There is the samādhi called connecting with the illusory network of the body. There is the samādhi called king of the network of light rays. There is the samādhi called going heroically to discipline and taming. There is the samādhi called going through the strength of joy and utter joy. [F.150.b] There is the samādhi called oceanic tide of observing loving-kindness. There is the samādhi called utter equanimity of the strength of patience. There is the samādhi called miraculously emanated wind of diligence.

“There is the samādhi called striving diligently toward the final Dharma. There is the samādhi called time of the complete purity of the nature of space. There is the samādhi called paying respect to the essence of the great hero. There is the samādhi called great seed abiding in the field. There is the samādhi called ocean that gathers all the pools of gnosis. There is the samādhi called garland of seals. There is the samādhi called direct encounter with the Buddha when activity arises. There is the samādhi called direct encounter with the Buddha when the activities of gnosis arise. There is the samādhi called all bliss. There is the samādhi called king of the body of all merit. There is the samādhi called abiding in the illusory emanation of a buddha appearing in midair. There is the samādhi called king of the miraculously emanated echo. There is the samādhi called king of the magical manifestation of abiding in the attainment of the mind that has awoken from sleep. There is the samādhi called magically manifesting the appearance of one’s own death and displaying all excellences.

“There is the samādhi called displaying the direct encounter with the Buddha when activity that accords with the world arises. There is the samādhi called nonfabrication of all particles and minute particles. There is the samādhi called self-illuminating lamp. There is the samādhi called performing actions without regard for one’s place of birth. There is the samādhi called training in all the places of birth. There is the samādhi called essence of water bubbles. There is the samādhi called displaying water bubbles. There is the samādhi called shining the lamp that constantly illuminates the unequaled gnosis. [F.151.a] There is the samādhi called ancillary effects of the rites of diligence. There is the samādhi called king of showing the encounter with the spherical mirror of gnosis. There is the samādhi called lamp of the pleasing family and body. There is the samādhi called applying the mind to the aspiration to be born in the animal abodes. There is the samādhi called manifestly sporting within the animal abodes. There is the samādhi called delighting in the animal abodes. There is the samādhi called desiring birth in the animal abodes. There is the samādhi called king of the magical manifestation that is unsullied within the animal abodes. There is the samādhi called praising entry into the hell realms. There is the samādhi called rejoicing in and yearning for the hell realms. There is the samādhi called king of the magical manifestation that is unsullied within the hell realms. There is the samādhi called going easily and quickly to tranquility.

“There is the samādhi called time of all abodes. There is the samādhi called ocean into which the river of merit flows. There is the samādhi called purifying river.18 There is the samādhi called strength of going to the accumulation of purifying merit. There is the samādhi called purifying white lotus. There is the samādhi called purifying lotus. There is the samādhi called abode of the goodness of the non-Buddhists. There is the samādhi called praising the goodness of the non-Buddhists. There is the samādhi called causing others to hear of the goodness of the non-Buddhists. There is the samādhi called obtaining the goodness of dreams. There is the samādhi called praising the goodness of dreams. There is the samādhi called taking joy in obtaining the goodness of dreams. There is the samādhi called making dreams good. There is the samādhi called king of the vast goodness of the authentic. There is the samādhi called utterly enjoying the extensive, vast knowledge of rebirth. [F.151.b] There is the samādhi called praising the directions of the wind.

“There is the samādhi called king of the magical manifestation of the accomplishment that is realized whether or not one engages in practice. There is the samādhi called abiding definitively in the ascetic practice of the rites of abiding closely in discipline. There is the samādhi called praising abiding closely in discipline. There is the samādhi called lamp of the rites of actually abiding closely in discipline. There is the samādhi called king of pacification through the attainment of actually abiding closely in discipline. There is the samādhi called completely seeing the secret of constantly abiding closely in discipline. There is the samādhi called attachment to constantly abiding closely in discipline. There is the samādhi called utterly delighting in constantly abiding closely in discipline. There is the samādhi called delighting in the joy of constantly abiding closely in discipline. There is the samādhi called covered in the colored powder of constantly abiding closely in discipline. There is the samādhi called infused with the utterly cooling tamala-leaf fragrance of constantly abiding closely in discipline. There is the samādhi called fumigated with the incense and anointed with the scented ointment of constantly abiding closely in discipline. There is the samādhi called manifestly sporting in various ways. There is the samādhi called bee that is satiated and intoxicated by the flower endowed with all flavors. There is the samādhi called king of the magical manifestation of the blissful enjoyment of all nectars that delights householders. There is the samādhi called like completely clearing away all the brambles in the fields of permanence, eternality, and constancy.

“There is the samādhi called king of the flowing water of the great cloud. There is the samādhi called king of the drum-sound of the great cloud. There is the samādhi called king of the perseverance of the lightning of the great cloud. There is the samādhi called holding the power of the water of the great cloud. There is the samādhi called secret of the water of the great cloud. There is the samādhi called garland of the lightning of the great cloud. [F.152.a] There is the samādhi called oceanic abode of the great cloud. There is the samādhi called skilled in the intellect of the great cloud. There is the samādhi called intellect of the deep ocean of the constant water of the great cloud. There is the samādhi called king of the light-radiating flow of the great cloud’s water. There is the samādhi called tide of the oceanic waters of the great cloud. There is the samādhi called endowed with the intellect of the ocean of seeds of the great cloud. There is the samādhi called king of the magical manifestation of the agitated waters of the great cloud. There is the samādhi called light of the body of the great cloud. There is the samādhi called tranquil flow of the great cloud. There is the samādhi called desiring the water of the great cloud. There is the samādhi called ocean of knowledge of the great cloud. There is the samādhi called victorious strength of the great cloud. There is the samādhi called strength of the army of the great cloud. There is the samādhi called glory of the great cloud. There is the samādhi called flow of merit of the water of the great cloud.

“There is the samādhi called strength of the merit of the great cloud. There is the samādhi called strength of proclaiming the certainty of the great cloud. There is the samādhi called thirsting for the taste of water from the great cloud. There is the samādhi called single taste of the water from the great cloud. There is the samādhi called fruition that is reversed by the strength of the water of the great cloud. There is the samādhi called king of the magical manifestation of the pleasing coolness of the water of the great cloud. There is the samādhi called king of the moonlight-blossoming kumuda of the great cloud. There is the samādhi called pleasing water of the great cloud. There is the samādhi called king of the force of the great cloud’s rainfall. There is the samādhi called pleasing sounds of the great cloud that resound in space. There is the samādhi called the satiating and delightful taste of the water of the great cloud. There is the samādhi called creation of a heap by placing crowns upon the jeweled body of the great cloud. [F.152.b] There is the samādhi called total purity of the water of the great cloud. There is the samādhi called seal of refuge of the water of the great cloud. There is the samādhi called seal of stainlessness of the water of the great cloud. There is the samādhi called endowed with the intellect of the stainlessness of the water of the great cloud. There is the samādhi called praising the jewel-like water of the great cloud. There is the samādhi called disease-eliminating water of the great cloud. There is the samādhi called endowed with the intellect that is a vessel for the water of the great cloud.

“There is the samādhi called endowed with the intellect of the undisturbed ocean of the water of the great cloud. There is the samādhi called light produced from the moon within the great cloud. There is the samādhi called king of making offerings with the lightning of the great cloud. There is the samādhi called vast strength of the great cloud. There is the samādhi called storehouse of the water of the great cloud. There is the samādhi called bestowing empowerment with the water of the great cloud. There is the samādhi called intoxicated with the taste of the flower of meditative absorption of the great cloud. There is the samādhi called pure perception of the water of the great cloud. There is the samādhi called strength of attachment of the water of the great cloud. There is the samādhi called endowed with the intellect of the light rays of the abode of the water of the great cloud. There is the samādhi called expressions of the water of the great cloud. There is the samādhi called delighted by the joy of the water of the great cloud. There is the samādhi called endowed with the intellect that is greatly stabilized by the water of the great cloud. There is the samādhi called king of stabilizing with the medicinal water of the great cloud.

“There is the samādhi called king of tigers intoxicated by the taste of the water of the great cloud. There is the samādhi called king with the style of a lion intoxicated by the taste of the water of the great cloud. There is the samādhi called supreme great mighty elephant intoxicated by the taste of the water of the great cloud. There is the samādhi called pleasing and cooling rain-shower of the water of the great cloud. There is the samādhi called undisturbed flowing rainfall of the water of the great cloud. [F.153.a] There is the samādhi called seed of the perfected meditative absorption of the water of the great cloud. There is the samādhi called endowed with the intellect of the inexhaustible obtainment of the light of the water of the great cloud. There is the samādhi called abandoning the nāga’s strength with the flowing water of the great cloud. There is the samādhi called delighting in the water of the great cloud. There is the samādhi called foremost king who is thoroughly infused with the water of the great cloud. There is the samādhi called king who pacifies through the abiding perseverance of the pleasing and cooling medicine, the sandalwood liquid of the water of the great cloud. There is the samādhi called king who produces the poison antidote of the water of the great cloud. There is the samādhi called quenching the earth with the water of the great cloud. There is the samādhi called net of the essence of the water of the great cloud. There is the samādhi called precious rain of the water of the great cloud.

“There is the samādhi called endowed with the intellect of the strength of the essence of the great cloud. There is the samādhi called endowed with the intellect of the emblem of the essence of the great cloud. There is the samādhi called fragrant incense that has quenched the earth with the water of the essence of the great cloud. There is the samādhi called delighting in the infinite applications of the water of the essence of the great cloud. There is the samādhi called endowed with the quick intellect of the essence of the water within the great cloud. There is the samādhi called stainless intellect with the white radiance of the essence of the great cloud. There is the samādhi called guiding conduct of the essence of the great cloud. There is the samādhi called endowed with the intellect of the color of the essence of the great cloud. There is the samādhi called infinite light of the lotus of the water of the essence of the great cloud. There is the samādhi called kingdom of the rainfall of the essence of the great cloud. There is the samādhi called endowed with the intellect that is the source of the water of the essence of the great cloud. There is the samādhi called endowed with the intellect of the essence of the great cloud that abandons evil. There is the samādhi called light of the emblem of the essence of the great cloud. There is the samādhi called going with the heroic brilliance of the roar of the essence of the great cloud. [F.153.b] There is the samādhi called endowed with the power of the cloud of the essence of the great cloud. There is the samādhi called endowed with the steadfast intellect of the essence of the great cloud. There is the samādhi called arising from the play of the water of the essence of the great cloud. There is the samādhi called clever intellect of the water of the essence of the great cloud. There is the samādhi called equality of all who guard the water of the essence of the great cloud. There is the samādhi called orderly kuśa grass of the essence of the great cloud. There is the samādhi called white radiance of the essence of the great cloud. There is the samādhi called abode to which the essence of the great cloud goes. There is the samādhi called endowed with the intellect with the aspect of the water of the essence of the great cloud. There is the samādhi called swelling and cresting of the peak of the water of the essence of the great cloud. There is the samādhi called endowed with the intellect that sets in motion the water of the essence of the great cloud. There is the samādhi called endowed with the intellect with the virtuous strength of the king of swans in the lake of the truth of the cloud of the essence of the great cloud.

“Bodhisattva mahāsattvas who possess these aforementioned samādhis will become oceans of samādhi. They will correctly accumulate the samādhis. They will become oceans of learning. They will correctly accumulate learning. They will not be skeptical or ambivalent or entertain doubts about the attainment of unsurpassed, complete, and perfect awakening. They will not be born in unfree states of existence. They will attain recollection of past lives. They will thirst after the expansive ocean of saṃsāric activity. They will behold the buddhas and never be separated from this sight during all their lifetimes, even in dreams. They will not allow evil Māra to find and take advantage of opportunities to hinder the virtuous Dharmas of the buddhas. They will subdue pride. They will obtain dhāraṇīs. They will become skilled at analyzing the concealed intent of the Tathāgata’s speech. They will enter into the secret gateways of all phenomena. They will correctly expound the Tathāgata’s treasury. [F.154.a] They will practice in the Tathāgata’s manner. They will become makaras in the Tathāgata’s ocean. They will enter the Tathāgata’s scriptural tradition.

“They will become guards of the secret of the Tathāgata’s illusory emanation. They will proclaim the Tathāgata’s speech. They will unite with the Tathāgata’s perception. They will become the light rays of the Tathāgata’s sun. They will become the brilliance of the Tathāgata’s moon. They will become the finial tip of the Tathāgata’s emblem. They will maintain the Tathāgata’s borders. They will undertake the Tathāgata’s activities. They will become as potent as the Tathāgata. They will become the white lotus of the Tathāgata that brings certainty to non-Buddhists. They will delight in the Tathāgata’s joy. They will become treasurers of the Tathāgata’s storehouse. They will see the Tathāgata’s permanence. They will see the permanence and eternality of the Tathāgata with exceptional clarity and become kings of praising his exalted character.

“They will profess eternality, saying that the Tathāgata’s body is eternal. They will perfect the view of great joy in the Tathāgata’s tranquil nature. They will become oceans of the views of all the aspects of the Tathāgata, saying that the Tathāgata is permanent, eternal, constant, and tranquil. They will see the reality that the Tathāgata’s body is the Dharma body. They will see the truth that the Tathāgata’s vajra body is an immutable body. They will profess emptiness, stating that the Tathāgata’s body is not a body of bone, flesh, blood, or muscle. They will profess the existence of fruition, stating that in the Tathāgata’s Dharma teachings, the fruition is existent. They will profess nonexistence, stating that in the Tathāgata’s Dharma teachings, the extinction of fruition is nonexistent. [F.154.b] They will proclaim lucidity, stating that ‘the Tathāgata never enters into parinirvāṇa.’

“They will praise discipline, saying that all sentient beings who follow the Tathāgata in going forth to renunciation have uncorrupted discipline. They will praise nondeclining, saying that the Tathāgata’s Dharma teachings will not decline. They will perfect the view that because there are no stains in the Tathāgata’s thoroughly pure family and lineage, bodhisattvas belong to the family lineage of skillful means. They will think happily of remaining permanently within cyclic existence. They will praise cyclic existence. They will become oceans of learning to cycle within existence. They will desire to perceive the tathāgata family. They will think of being forever afflicted. They will think being afflicted is pleasant. They will attain faith in obtaining the various aspects of the gateways to the afflictions. They will establish in their minds the aspiration toward the field of all the buddhas’ activities. They will see and properly obtain the discovery that the root of all karmic activity is affliction. They will not be skeptical or ambivalent or entertain doubts about the Buddha’s permanence. They will manifest joy toward cyclic existence. They will turn toward cyclic existence. Their minds will have permanent faith that they will become a buddha.

“They will become bodhisattvas, captains, who make the commitment and aspiration, ‘I will turn the wheel of Dharma. I will liberate all sentient beings. I will not cut ties with my buddha heritage.’ They will become doctors curing the māras. They will become teachers of the ocean of afflictions of cyclic existence. [F.155.a] They will envision reaching the trading town of the afflictions of cyclic existence. They will quench their thirst by obtaining the great ocean of cyclic existence. They will thirst for cyclic existence. Their minds will depend upon obtaining cyclic existence. They will not give up the attainment of cyclic existence. They will blossom as kingly lotus flowers in the waters of cyclic existence. They will become the four oceans of cyclic existence. They will permanently establish in their minds the aspiration toward the afflictions of cyclic existence.

“They will be joyful at going into the hell realms. They will think of going to the hell realms and will conduct themselves by always aiming their thoughts toward going to the hell realms. They will become merchants in the trading town of the hell realms. They will not give up the attainment of the hell realms. They will extensively contemplate the fires of the hell realms. They will become a pleasing, cooling wind for those beings who have become afflicted by the afflictions of the hell realms. They will become a shower of rainfall from the great cloud that falls upon the fierce fires of the hell realms. They will become hailstorms within the hell realms. They will become teachers of the hell realms. They will become great ferrymen in the ocean of the hell realms. They will become doctors of the hell realms. They will become sustenance in the hell realms.

“They will become like torches because they dispel the thick darkness of those who are seized by all the suffering and afflictions of cyclic existence. They will become like oil lamps because they shine light. They will become like open space because they can never be obscured by the various fast-acting and malevolent afflictions of beings within cyclic existence. They will not abide anywhere because their minds will be equal to space. They will become like the sun, dissolving afflictions as if melting a snowbank, because they have followed the Tathāgata in going forth to renunciation and because they possess discipline, strength, and gnosis. They will not posit the ways of other schools, because they have correctly adopted the most excellent position. They will become like the ocean [F.155.b] because they possess oceans of gnosis. They will become like the moon because they have perfected positive qualities. They will become like the sun because they dispel the darkness of ignorance. They will become like open space when, by means of the afflictions, they enter and migrate within cyclic existence. They will become unsullied like lotus flowers by manifesting various realizations. They will not abide anywhere, because their minds will be equal to space.

“They will become like vajras because they will definitively pierce through all phenomena. They will become like mountains because they will not waver when hearing of the permanent, eternal, constant greatness of the Tathāgata’s virtuous qualities. They will become like beryl because the gnosis of the family and lineage of the tathāgatas is completely pure. They will become like golden boulders within the ocean because they clear away the turbidity of the afflictions. They will become like the moon, having seen the permanent, eternal, constant nature of the Tathāgata. They will become like mountains because they will not waver from the Tathāgata’s Dharma. They will become like door frames because they will not waver when they hear that the Tathāgata does not pass into parinirvāṇa and that the Dharma will not disappear. Their minds will abide steadily because they will see what is truly so. They will become like vajras because their minds will be immutable.

“They will abundantly obtain great realization of virtuous qualities. They will become endowed with a sense of shame and modesty. They will become beautiful. They will become pleasing to behold. They will become free from craving. Their bodies will not be weak. They will become endowed with the most excellent complexion. They will be born within noble families. They will be born within great families. They will have great retinues. Their retinues will not decline. They will not backslide and will never backslide from unsurpassed, complete, and perfect awakening. They will not have craving for food. They will completely abandon foods containing meat. [F.156.a] They will become intelligent. They will become charming toward all beings and well respected by them. They will become mindful. They will become charismatic. They will become wise. They will become joyful.

“They will act in harmony with the world. They will wish to benefit the world. They will take pleasure in the world. They will become prominent in the world. They will become leaders of the world. They will become supreme within the world. They will become the foremost in the world. They will become worthy of receiving homage from all worlds. They will become recipients of offerings from all worlds.

“They will become great donors. They will become strong. They will become great heroes. They will become resolute. Their minds will become loving and kind. They will speak the truth. They will become steadfast in their ascetic practice. They will exercise their resolve. They will abide by loving-kindness. They will abide by compassion. They will abide by joy. They will abide by equanimity. They will proclaim the emptiness of all empty phenomena. They will proclaim the nonemptiness of all nonempty phenomena. They will proclaim the meaning and the reasoning behind the Buddha’s teachings. They will proclaim the view of the Buddha’s teachings on reality.

“They will become pure. They will become rich with purity. They will become rich with awakened qualities. They will become rich with discipline. They will become rich with Dharma. They will become rich with goods that were not obtained by stealing. They will become like a treasury for all poor beings and beggars. They will not become fearful or apprehensive and will never panic when it is taught that all phenomena are empty, signless, and wishless. They will attain birth in whichever buddhafield they aspire to be born into. They will not seek after gain, respect, and praise. [F.156.b]

“They will gather all those with lax discipline and establish them within the sacred Dharma. They will become like a hailstorm among all those who possess lax discipline and devious minds. They will cause all those who do not appreciate the Tathāgata’s kindness to develop proper appreciation. They will become unassailable within the abodes of the non-Buddhist schools and, moreover, will treat them with skillful means. They will not allow themselves to be dug into a hole by the many arguments of ascetics, brahmins, and non-Buddhists and, moreover, will rely on skillful means when dealing with them. They will not take interest in the esoteric teachings of all the non-Buddhist sects and, moreover, will arouse their interest through skillful means. They will not dwell in the abodes of the gods, nāgas, yakṣas, or gandharvas and, moreover, will truly support them with skillful means.

“They will not rely upon auspicious and propitious signs, which are karmically conditioned. They will engage in taking life while abandoning taking life. They will simultaneously engage in all sense pleasures‍—flower garlands, fragrances, lotions, powders, the enjoyments of householders, various types of servants, and spouses‍—while maintaining the purest conduct. They will engage in all such activities as killing, stealing, lying, hankering after drink, and so forth, and they will keep company with spouses and children, all while maintaining the purest conduct. They will receive offerings from all the tathāgatas. They will be honored by all the tathāgatas. They will be well respected by all the tathāgatas. They will become beloved children of all the tathāgatas. They will engage in proper appreciation of all the tathāgatas’ kindness. They will see the reality of phenomena, which is equivalent to the activity of all the tathāgatas.

“They will attain the authentic understanding of gnosis that is the same as that of all the buddhas. [F.157.a] They will become crowned as rulers of the land of the authoritative explanations of the manifold secret aspects of all the buddhas’ teachings. They will express the manifold aspects of the secret Dharma teachings of all the buddhas. They will become skilled at abiding within the state of pride accepted by all the buddhas. They will attain the jewel-like pure nature of the Dharma teachings of all the buddhas, with their manifold secret aspects‍—desirelessness, stainlessness, the absence of self, beings, and persons, and fearlessness.

“Through the power by which all the buddhas tame sentient beings, they will correctly see and engage in all phenomena such as desire, anger, ignorance, and fear. They will see the reality of all secrets through which all the buddhas have attained liberation from the ocean of afflictions after passing through many millions of long eons. Through the power by which all the buddhas tame sentient beings, they will manifest birth within the ocean of suffering, and, thinking, ‘Having crossed over, I will attain liberation; having attained liberation, I will liberate others,’ they will see the pure nature of the special secret gateways that have been taught. They will see the reality of the secret ways in which all the buddhas, after passing beyond many millions of long eons, utterly defeat millions of māras. Through the power by which all the buddhas tame sentient beings, they will see well the expedient, which appears as a natural display, of the special secret gateway of subduing Māra at the base of the Bodhi tree. They will turn the wheel of Dharma through skillful means and will behold the reality of the expedient wherein, through skillful means, it appears that one passes into parinirvāṇa. They will become supreme kings of the secret display of all the buddhas. They will become kings of enumerating the inconceivable, unparalleled, incomparable, countless, unfathomable, innumerable domains of all the buddhas.

“Great Cloud Essence, [F.157.b] bodhisattva mahāsattvas who possess this samādhi, which is the samādhi known as the king of the magical manifestation that abides in entering into inconceivable migrations, will become oceans of samādhi. They will correctly accumulate the samādhis. They will become oceans of learning. They will correctly accumulate learning. They will not be skeptical or ambivalent or entertain doubts about the attainment of unsurpassed, complete, and perfect awakening. They will not be born in unfree states of existence. They will attain recollection of past lives. They will thirst after the expansive ocean of saṃsāric activity. They will see the buddhas and never be separated from this sight during all their lifetimes, even in dreams, and so forth as described before, down to they will become kings of enumerating the inconceivable, unparalleled, incomparable, countless, unfathomable, innumerable domains of all the buddhas.

“Great Cloud Essence, bodhisattva mahāsattvas who possess these four hundred samādhis will become oceans of samādhi. They will correctly accumulate the samādhis. [F.158.a] They will become oceans of learning. They will correctly accumulate learning. They will not be skeptical or ambivalent or entertain doubts about the attainment of unsurpassed, complete, and perfect awakening. They will not be born in unfree states of existence, and so forth as described before, down to they will become kings of enumerating the inconceivable, unparalleled, incomparable, countless, unfathomable, innumerable domains of all the buddhas.

“Great Cloud Essence, bodhisattva mahāsattvas who possess these four hundred samādhi gateways, which are the gateways into the branches of the precious inexhaustible treasury of the sacred Dharma of all the tathāgatas and bodhisattvas, will become oceans of samādhi. They will correctly accumulate the samādhis. They will become oceans of learning. They will correctly accumulate learning. They will not be skeptical or ambivalent or entertain doubts about the attainment of unsurpassed, complete, and perfect awakening. They will not be born in unfree states of existence, and so forth as described before, down to they will become kings of enumerating the inconceivable, unparalleled, incomparable, countless, unfathomable, innumerable domains of all the buddhas. They will understand what is necessary to act in harmony with the world.”

At that time the devaputra known as Garland of Stainless Light and one million eight hundred thousand other devaputras stood up all at once from their seats within the assembly and, draping their robes over one shoulder, touched their right knees to the ground and bowed toward the Bhagavān with both palms joined, touching their heads to his feet. They scattered divine flowers and sandalwood powder over the Tathāgata, and after each of them had draped their own robe over the Bhagavān’s body, they spoke these verses with one voice:

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.”

The Bhagavān replied, [F.158.b] “Great Cloud Essence, listen well as I give an extensive explanation of the thirty-six Dharma gateways of dhāraṇī called directly entering the jewel mine of the infinite gnosis of irreversibility.

“Great Cloud Essence, within the inconceivable domain of this Great Cloud discourse, there is the dhāraṇī called precious storehouse of the wheel of the irreversibility of all tathāgatas and bodhisattvas. There is the dhāraṇī called water of the stainless essence of the great cloud of irreversibility. There is the dhāraṇī called brilliant essence of the great cloud of irreversibility. There is the dhāraṇī called intelligence of the water of the great cloud of irreversibility. There is the dhāraṇī called flowing water of the great cloud of irreversibility. There is the dhāraṇī called inexhaustible intellect of the great cloud of irreversibility. There is the dhāraṇī called swift lightning of the great cloud of irreversibility. There is the dhāraṇī called endowed with the lightning of the essence of the great cloud of irreversibility. There is the dhāraṇī called stainless light of the great cloud of irreversibility. There is the dhāraṇī called intellect of the emblem of the great cloud of irreversibility. There is the dhāraṇī called radiant intellect of the king of the essential treasury of the great cloud of irreversibility. There is the dhāraṇī called thunderclap of the great cloud of irreversibility. There is the dhāraṇī called swift glory of the great cloud of irreversibility. There is the dhāraṇī called king of space of the great cloud of irreversibility. There is the dhāraṇī called great medicine king of the great cloud of irreversibility. There is the dhāraṇī called king of the oceanic flow of the great cloud of irreversibility. There is the dhāraṇī called all-pervading spread of the great cloud of irreversibility. There is the dhāraṇī called Mount Kailāśa of the great cloud of irreversibility.

“There is the dhāraṇī called space-like intellect of the great cloud of irreversibility. There is the dhāraṇī called superior king of the great cloud of irreversibility. There is the dhāraṇī called king of the tides of the great cloud of irreversibility. There is the dhāraṇī called joyful call of the swan of the great cloud of irreversibility. [F.159.a] There is the dhāraṇī called seal of the wind of gnosis of the great cloud of irreversibility. There is the dhāraṇī called resolute king of the profound intellect of the great cloud of irreversibility. There is the dhāraṇī called shower of seeds of the great cloud of irreversibility. There is the dhāraṇī called earth garland of the great cloud of irreversibility. There is the dhāraṇī called delightful wind of the great cloud of irreversibility. There is the dhāraṇī called brilliant intellect of the great cloud of irreversibility. There is the dhāraṇī called shaking of the great cloud of irreversibility. There is the dhāraṇī called king of adornment in the essential manner of the great cloud of irreversibility. There is the dhāraṇī called treasury of the essence of the great cloud of irreversibility. There is the dhāraṇī called display of the water of the essence of the great cloud of irreversibility. There is the dhāraṇī called protector of the water of the great cloud of irreversibility that knows no exhaustion. There is the dhāraṇī called moonlight-blossoming kumuda of the water of the great cloud of irreversibility. There is the dhāraṇī called foundation of the essence of the great cloud of irreversibility. There is the dhāraṇī called king of the inconceivable oceanic intellect of the great cloud of irreversibility. These thirty-six are the dhāraṇī gateways called directly entering the jewel mine of the infinite gnosis of irreversibility. Bodhisattvas who possess these will become kings of astrological reckoning.”

At that time, a goddess named Rejoices in the Dhāraṇī of the Precious Garland rose from the great assembly. Poised in midair, at a height equal to that of seven palm trees, she sent down a rain of flowers upon the Bhagavān and uttered these verses to him:

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.”

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.

“Great Cloud Essence, within this Great Cloud discourse there is the liberation gateway of the continuous flow of skillful methods of Dharma for those who are ignorant of how to enter the fundamental divisions of the concealed intent of the Tathāgata’s speech. It is called having no grasping at ‘I’ and ‘mine’ amid the grasping for ‘I’ and ‘mine.’ There is the liberation gateway called having no fear amid involvements in dangerous or mundane ways of being. There is the liberation gateway called freedom from desire amid involvement in desires. There is the liberation gateway called having no faults in the midst of faults and egregious faults. There is the liberation gateway called having no delusion in the midst of delusion and acute delusion. There is the liberation gateway called freedom from desire in the midst of desire and acute desire. There is the liberation gateway called having no attachment in the midst of attachment and acute attachment. There is the liberation gateway called having no clinging while in the midst of clinging and acute clinging. There is the liberation gateway called having no defilement in the midst of defilement and acute defilement. There is the liberation gateway called fully illuminated in the midst of darkness and acute darkness. There is the liberation gateway called being very sharp in the midst of dullness and acute dullness. There is the liberation gateway called having great love in the midst of cutting and dividing.

“There is the liberation gateway called possessing kindness and so forth in the midst of abusiveness or heinous conduct. There is the liberation gateway called praising generosity amid condemning or strongly condemning generosity. There is the liberation gateway called not being slanderous amid slander or egregious slander. There is the liberation gateway called purifying karma amid constant self-praise and disparagement of others. There is the liberation gateway called having no attachment in the midst of attachment or acute attachment. There is the liberation gateway called not lacking balance in the midst of what is unbalanced or acutely unbalanced. [F.160.a] There is the liberation gateway called being satisfied amid dissatisfaction and unhappiness. There is the liberation gateway called not being vacuous amid vacuousness and acute vacuousness. There is the liberation gateway called consummate permanence amid impermanence and acute impermanence. There is the liberation gateway called consummate selfhood amid the absence of self. And there is the liberation gateway called consummate happiness amid unhappiness and acute unhappiness. These twenty-three are the liberation gateways of the continuous flow of skillful methods of Dharma for those who are ignorant of how to enter the basic divisions of the concealed intent of the Tathāgata’s speech.”

At that time, a devaputra named Delight of All Beings set forth from the great assembly and, after having made divine offerings to the Bhagavān, uttered this verse:

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.”

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]

At that time, a goddess named Vast Delight made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a nāga king named Poisonless made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a devaputra named Beautiful Garland made offerings to the Bhagavān and uttered this verse:

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.”

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]

At that time, a goddess named Shining Like Gold made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a devaputra named Delights in Gnosis made offerings to the Bhagavān and spoke this verse:

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.”

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.”

At that time, a devaputra named Thunders throughout Space made offerings to the Bhagavān and uttered these verses:

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.”

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.”

At that time, a goddess named Skillful Manner made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a goddess named Manifest Sustenance made offerings to the Bhagavān and paid homage, touching her feet to his head, [F.163.a] and uttered this verse:

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.”

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.”

At that time, a goddess named Forceful made offerings to the Bhagavān and uttered these verses:

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

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.”

At that time, a goddess named Wife of Clouds made great offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a goddess named Utter Joy made great offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a goddess named Manifest Beauty made offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a goddess named Delights in Subtle Gnosis made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a goddess named Holds the Rains in Her Hands made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a goddess named Utterly Tamed made offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a goddess named Sweet Voice made offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a devaputra named Lion Hero made offerings to the Bhagavān and then uttered this verse:

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.”

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.”

At that time, a devaputra named Cloud made offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a devaputra named Pure Venerable Family made offerings [F.167.a] to the Bhagavān and uttered this verse:

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

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.”

At that time, a devaputra named Entering Profound Stainlessness paid homage to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a devaputra named Precious Glory paid homage to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a devaputra named Precious Flower paid homage to the Bhagavān and uttered this verse:

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

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.”

At that time, a goddess named Light of Precious Family paid homage to the Bhagavān and uttered this verse:

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

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.”

At that time, a devaputra named Vast with Knowledge paid homage to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a devaputra named Abides in the Certainty of the Hero’s Steadfast Asceticism made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a devaputra named Protector of Excellence [F.169.b] made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a devaputra named Oceanic Intellect made offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a goddess named Manifest Delight in the Nutmeg Flower made offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a goddess named Possessing Various Garlands made offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a goddess named Delights in Dharma [F.171.a] made offerings to the Bhagavān and uttered this verse:

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

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.”

At that time, a goddess named Shower of Jewels made offerings to the Bhagavān and uttered this verse:

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.”

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.”

At that time, a devaputra named Starlight made great offerings to the Bhagavān and uttered this verse:

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:

Then, through the Buddha’s power, a devaputra named Essence of Inexhaustible Intellect replied to Swift Intellect with these verses:

At that time, the bodhisattva mahāsattva Great Cloud Essence addressed the Bhagavān, saying, “Bhagavān, the Tathāgata, who excellently cares for all sentient beings with great compassion, has explained this Great Cloud discourse, which belongs to the inconceivably inconceivable domain of the tathāgatas. Ah, how wondrous! Bhagavān, I beseech the bhagavān Tathāgata to extensively explain the four hundred samādhi gateways.”

The Bhagavān replied, “Great Cloud Essence, excellent, excellent! Great Cloud Essence, it is excellent that you have asked the Tathāgata this question about the domain of the Tathāgata in order to cause those with malevolent minds to attain acceptance, to cause those who are lazy and lack mindfulness to attain perseverance and concentration, and for the sake of all those future sentient beings with little merit. For their sake, you should constantly shower down the rain of this Great Cloud discourse.

“Great Cloud Essence, observe the domain of this Great Cloud discourse! In whichever village, hamlet, province, or capital there are monks, nuns, laymen, or laywomen who extensively practice, uphold, or teach this Great Cloud discourse, in that place a host of great clouds [F.173.a] will arise in the sky, resounding with thunder; a great rain will fall, even if it is not the proper season, and the whole region and all sentient beings therein will attain the vajra nature. If there are sentient beings who come to hear just three or seven words from this Great Cloud discourse, all the buddhas will rejoice in them‍—how much more will they do so for those sentient beings who extensively analyze this discourse!

“Great Cloud Essence, within this Great Cloud discourse there is the samādhi called tide of the deep, constant ocean. All bodhisattva mahāsattvas who realize this samādhi will permanently obtain the awakened qualities of the Tathāgata. They will accumulate learning. They will never backslide from the dharmas of the Tathāgata. They will never backslide from wisdom. They will never backslide from gnosis. They will become intelligent in discerning the Tathāgata’s host of virtuous qualities and his permanent, eternal, constant, tranquil nature. They will never part from listening to the Dharma and venerating the saṅgha. They will exert themselves diligently in the four means of gathering disciples. And they will become endowed with and skilled in all the virtuous qualities previously mentioned. Great Cloud Essence, you should uphold this samādhi called the tide of the deep constant ocean.

“Moreover, Great Cloud Essence, bodhisattva mahāsattvas who obtain this samādhi of the tide of the deep, constant ocean, which enters the domain of the tide of the deep, constant ocean, will be able to manifest activities in all the divine abodes. Within the abodes of Brahmā, they will be able to manifest in in the form of Brahmā in order to dispel the views of sentient beings with faith in Brahmā who think, ‘He is worthy of worship,’ and yet they will not be fixated upon that view. Within the abodes of Maheśvara, they will be able to manifest in the form of Maheśvara [F.173.b] in order to dispel the views of sentient beings with faith in Maheśvara, and yet they will not be entrenched in that view. Within the abodes of Kumāra, they will be able to manifest in the form of Kumāra in order to dispel the views of sentient beings with faith in Kumāra, and yet they will not be entrenched in that view. Within the abodes of Kātyāyanīputra, they will be able to manifest in the form of Kātyāyanī in order to reverse the murderous actions of sentient beings who have faith in the evil deeds and inexhaustible lifespan of Kātyāyanīputra, and yet they will not be entrenched in that view. Within the abodes of the bhūtas, they will be able to manifest in the form of a bhūta in order to reverse the evil deeds of sentient beings. Within the abodes of the gods who possess various views, or in places where the view of enjoyment or of belief in auspicious signs is prevalent, they will be able to manifest in the form of one who holds such views, and yet they will not be entrenched in those views. In order to reverse the deeds of meat eaters and butchers, they will display signs of obstacles within the abodes of pig traders, and they will manifest as meat vendors. In order to bring sentient beings to full maturity, they will manifest variously within wineshops as drinkers, and in order to correctly demonstrate the faults of drinking wine, they will transform into chieftains and give gifts of wine to all sentient beings, yet they will not become attached to wine.

“Similarly, in order to correctly demonstrate the faults of the sixteen great occupations, they will take birth within the castes of these sixteen great occupations and manifest as those engaged in these sixteen great occupations, yet they will not become attached to these occupations. In order to bring sentient beings to full maturity, they will become skilled at gambling and other amusements. With inexhaustible enjoyments, they will gather destitute sentient beings. In order to completely purify their discipline, they will transform into householder kings. Without getting mixed up with wife and children, they will nonetheless display a family, while constantly maintaining pure conduct. Though constantly abiding in solitary places, they will wear ornaments while cutting off any attachment to them. In those places, though they eat food, they will be constantly sustained by the nourishment of meditation. In order to destroy the pride, conceit, and haughtiness of non-Buddhist sectarians, they will take birth among the sectarians. [F.174.a] In order to liberate all those who esteem the skill of experts with wide learning, and those who interpret omens, they will attain comprehension of these matters just by thinking about them. Yet they will not become entrenched in their views.

“In order to liberate animals, they will take birth within the abodes of all the animals and will show them all the highest respect. They will appear within the abodes of prostitutes, respecting them all, and they will become the best among the rogues within the brothels. In order to work for the benefit of beings to be tamed, they will appear at four-way and three-way crossroads. In order to demonstrate the faults of desire, they will enter all the brothels. They will enter into the abodes of all simpletons and those whose minds are unclear, in order to correctly instill mindfulness in them. They will appear with crippled limbs in order to instill disenchantment in those sentient beings with crippled limbs. In order to generate disenchantment with cyclic existence, they will become endowed with the four elements. In order to establish perseverance, meditation, and disenchantment in those who are lazy, weak minded, haughty, or intoxicated, they will manifest coming down with the four hundred and four diseases. In order to establish patience, they will appear as malevolent beings.

“In order to correctly demonstrate the faults of eternalism to sentient beings who have notions of eternalism, they will take birth in all eons. In order to bring boys to full maturity, they will serve in all schools where letters are taught. In order to bring girls to full maturity, they will serve in all houses of song. In order to be in harmony with the world, they make friends with elders, strangers, and dancing girls. In order to bring sentient beings to full maturity, they will act as servants, maids, and hirelings. In order to bring sentient beings to full maturity, they will display themselves variously as sick, aged, and dying. In order to bring sentient beings to full maturity, they become like vessels of precious substances [F.174.b] and jewels.

“In order to make the faults of those sentient beings who hold the Vedas as supreme known to them, they become skilled in mantras and the Vedas. In order to eradicate the views of sentient beings who are attached to all forms of divination based on birdcalls, they display all manner of birdcalls. In order to magically manifest possession of various types of medicinal substances and herbal remedies, they empower themselves to be like all forms of trees, vines, fruits, flowers, and medicines. They exert themselves toward all forms of merit, while having no acute clinging to desires and enjoyments. In order to repudiate lesser vehicles, they brilliantly teach all the elaborate stories that proclaim the Dharma. In order to completely guard and protect all sentient beings, they engage in the activities of kings.

“In order to cause merchants to be delighted by the traditions of Dharma, they will each become esteemed as the merchant among merchants. In order to eradicate the faults of householders, they will become esteemed as the householder among householders. In order to establish the royal caste in the traditions of Dharma, they will become esteemed as the royalty among the royal caste. In order to subdue their pride, conceit, and haughtiness, they will become esteemed as the brahmin among brahmins. In order to cause them to promote all activities and all traditions of Dharma, they will become esteemed as the great minister among great ministers. In order to cause them to turn away from governance, enjoyments, and lordship, they will become esteemed as the prince among princes. In order to bring all women to full maturity, they will become esteemed as the guardian eunuch among the royal consorts’ retinues. In order to cause them to perceive the special qualities of merit, they will act in harmony with common people. In order to demonstrate the disadvantages of lordship, they will become esteemed as the Śakra among Śakras. In order to demonstrate the special qualities of gnosis, they will become esteemed as the Brahmā among Brahmās. [F.175.a] In order to please all sentient beings, they will become the moon. In order to melt the great snow of sentient beings’ faulty and negative actions, they will become the sun. In order to engage in guarding the conduct of all sentient beings, they will become esteemed as the world guardian among world guardians.

“Although they display all the manifestations of a buddha, including permanently passing into parinirvāṇa, they will never pass into parinirvāṇa. Although they display the appearance of all different forms, forms do not disrupt them from the actual nature of the Tathāgata. Although they go on to all buddhafields, they do not distinguish between different fields. Although they undertake the deeds of all the buddhas, they make no distinctions with regard to the Dharma realm. Although they hold complete mastery over all gods and humans, they do not become conceited, nor do they become hungry for power. In order to establish disenchantment in sentient beings, they correctly display all activities of sleeping. Although they display all the domains of Māra’s activities, they are not entrenched in the actions of Māra. Although they appear to engage in all worldly and world-transcending activities, they constantly enjoy delighting in the complete pleasure of Dharma. Like a lotus flower, they do not become sullied. Great Cloud Essence, observe the domain of this samādhi of the tide of the deep, constant ocean!” [B7]

Then at that time, a brahmin named Kauṇḍinya, a master grammarian,23 set forth from the great assembly and addressed the Bhagavān, saying “Alas, Bhagavān! Devadatta and the group of six monks have together turned their backs on such words as these, whose meanings are subtle and profound, and which are employed for the benefit of all sentient beings. Alas! Devadatta is ungrateful. Alas! Devadatta desires to do evil. Devadatta draws the blood of the Tathāgata. Alas! Devadatta and the group of six monks create schism among the saṅgha. Alas! Devadatta and the group of six monks are arrogant about belonging to the Śākya family. [F.175.b] Alas! They engage in conduct that brings misfortune and results in rebirth among the animals. Alas! Devadatta constantly thinks of killing the Bhagavān, and he has engaged in violent actions for a hundred thousand lifetimes. Devadatta will go to the hell realms. Alas! For Devadatta, there is no giving and no action.24 While the Bhagavān has looked after him out of kindness, he has sought to dig up the Bhagavān’s roots. Alas! Devadatta is determined to do evil. Devadatta’s followers belong to the faction of Māra; they stand before the Bhagavān and say that they will ‘go forth to renunciation’ while thinking of killing the Bhagavān. Although Devadatta’s followers all don the saffron robes, they merely wear them and nothing more. Since Devadatta’s followers live lives of deprivation, they are famished bald-heads.

“Bhagavān, it is said that you are omniscient. It is said that you teach the doctrine of the existence of fruition. It is said that you are renowned for the purity of your family. If so, then why is it that you would allow one as wicked as Devadatta to go forth to renunciation? Bhagavān, with heartfelt kindness for all sentient beings, I beseech you to explain the purport of the doctrine, in order to clear away all their ambivalence and doubts. If your family is stainless and pure, bhagavān Tathāgata, then I beseech you to explain the great being Devadatta.”25

At that time, through the Buddha’s power, Great Cloud Essence addressed the brahmin Kauṇḍinya, the master grammarian, saying, “Great brahmin, excellent, excellent! Great brahmin, in order to benefit all sentient beings, you have questioned the Tathāgata well regarding this kingly question, which belongs to the domain of all the śrāvakas and pratyekabuddhas.26 Excellent! Great brahmin, listen to me, and I will explain things in a manner that befits the power of tathāgatas and our own domain of activity.27 From now on, great brahmin, without saying such things, consider the following words and no others. [F.176.a] Devadatta, the group of six monks, and their followers are grateful to the Tathāgata. Devadatta is one who inspires supreme joy. Devadatta loves the family of the Tathāgata. Devadatta is the culmination of the Tathāgata’s activities. Devadatta is a great being who demonstrates the Tathāgata’s virtuous qualities. Devadatta, the group of six monks, and their followers completely establish tens of millions of sentient beings in meritorious behavior. Great brahmin, no sentient beings are capable of drawing the blood of a tathāgata, foe-destroyer, complete and perfect buddha. The Tathāgata’s body should be viewed as being like a tree’s shadow; you should see it as an expedient means.

“Great brahmin, the family of the Śākyas is pure‍—inconceivably pure. Within the Śākya family, it is impossible for there to be even a few whose discipline is lax. The Tathāgata teaches the doctrine of the existence of fruition. The Tathāgata’s followers are like sandalwood and beryl. The Tathāgata’s following is undivided. The Tathāgata’s followers are like tigers and great lion kings. The Tathāgata’s followers belong to the inconceivable domain of all śrāvakas and pratyekabuddhas.28 The Tathāgata’s followers should be seen as like fiery coals covered with ashes. The Tathāgata is unsurpassed. The Tathāgata is omniscient. It is impossible for sentient beings who have followed the Tathāgata in going forth to renunciation to have lax discipline. Those beings are all completely established in the understanding of all profound domains. Therefore, the Tathāgata is himself omniscient.

“Great brahmin, even trillions of māras could not divide the saṅgha. This schism within the saṅgha29 should be viewed as an expedient means. Devadatta and the group of six monks do not create schism among the saṅgha. [F.176.b] Devadatta and the group of six monks represent the Śākya family. They do not conduct themselves in such a way as to be born as animals or among ordinary people. Having been born in the Śākya family and gone forth to renunciation at the feet of the Tathāgata, what need is there to say that they do not engage in such actions? The idea is unfounded. Devadatta and the group of six monks act very kindly. Devadatta does not merely wear the saffron-colored robes. Devadatta is not a famished bald-head. Devadatta and the group of six monks are bound by the pratimokṣa vows. Devadatta is not determined to do evil. Devadatta does not desire to do evil. Devadatta and the group of six monks should be known as monks representing the Tathāgata’s expedient means. All bodhisattvas play within the hell realms by means of the superknowledges. This should be seen as the domain of bodhisattvas. Devadatta will not go to the hell realms.

“Moreover, great brahmin, please listen! To give an analogy, it is like two travelers who have come from other lands to a foreign city. They each set out to return to their own lands, one going to the west and one going to the east. The farther they each go, the farther behind each of them has left that foreign city. It is unfounded to say that the farther they go, the closer they will come to meeting again. In this fashion, great brahmin, if it were the case that the Tathāgata and Devadatta are not connected as you hold, then it would be very obvious. Moreover, great brahmin, if a certain person performs an act of killing, they will burn in the hell realms for many hundreds of years. If they perform meritorious acts, they will frolic in the higher realms for as many as ten million years. Great brahmin, the Tathāgata possesses inconceivable virtuous qualities and is not tainted by the host of latent karmic tendencies. Therefore, if Devadatta held the thought of killing the Tathāgata, then it would be reasonable to suppose that the karmic fruition of even generating that single thought would cause him to burn in the hell realms for countless lifetimes throughout tens of millions of unfathomable, countless great eons. [F.177.a] Great brahmin, for the long duration of many countless trillions of eons, the Tathāgata has transcended all foes. If Devadatta were burning in the hell realms, how would the Tathāgata ever encounter him? This idea is unfounded.

“Moreover, great brahmin, if you hold that Devadatta is one who lives a life of evil, then how is it that throughout hundreds of thousands of former lives the tathāgata, foe-destroyer, complete and perfect Buddha has encountered and been accompanied by Devadatta? This idea is unfounded. Why is that? Devadatta would certainly burn in the hell realms for as long as he had the thought of killing the Tathāgata. Therefore, given that Devadatta would be suffering in the hell realms for as long as he was thinking thus of killing the Tathāgata, how would these two men ever be able to encounter each other? Great brahmin, it would be unfounded to say, following this, that Devadatta never encountered the Tathāgata.

“Moreover, great brahmin, if you hold that Devadatta is an evil person, then you should think of Devadatta going to the hell realms as like the traveler who goes to the east. You should think of the Tathāgata as the traveler who goes to the west. And what is that city? You should think of it as the city of permanent fearlessness; this you should see as skillful means. You should know that we cannot conceive of the domain of the Tathāgata. Devadatta belongs to the domain of the Tathāgata, not the domain of the śrāvakas and pratyekabuddhas.

“Great brahmin, you should rejoice in Devadatta as the bodhisattva mahāsattva named Mahākapila, who, after giving instruction, was surrounded by a group of six bodhisattvas.30 Great brahmin, by analogy, it is like a donkey who could not withstand the beating that a great elephant receives; only the great elephant could withstand such a beating. [F.177.b] Great brahmin, similarly, when beaten with the goad of the concealed intent of the Tathāgata’s speech, donkeys such as the śrāvakas and pratyekabuddhas cannot withstand it. Only those who are like the Tathāgata can stand to be beaten with the goad of the concealed intent of the Tathāgata’s speech.

“Great brahmin, see the greatness of the Tathāgata’s virtuous qualities! Great brahmin, you should request forgiveness from the bodhisattva mahāsattva Mahākapila, who is surrounded by his retinue of bodhisattvas! Great brahmin, you should know that those who do not recognize the greatness of the virtuous qualities of Devadatta‍—whether monks, nuns, laymen, or laywomen‍—have only half attained the arising of buddhahood; they have only one eye, and they have attained only half a human body.31

“Moreover, great brahmin, behold the greatness of Devadatta’s virtuous qualities! No sentient beings could bear to harm the Tathāgata, nor are they capable of recognizing the greatness of the Tathāgata’s virtuous qualities, of beholding the domain of the Tathāgata, or of seeing the Tathāgata. Great brahmin, Devadatta was able to bear harming the Tathāgata, and he realized the greatness of the Tathāgata’s qualities. He was able to magically manifest the magical manifestation of all the tathāgatas, which does not belong to the domain of the śrāvakas or pratyekabuddhas, and to perfectly display the virtuous qualities of all the tathāgatas. You should regard him as a great being whose domain is equal to that of the Tathāgata. Wherever the Tathāgata has appeared through his power to tame sentient beings, there this great being Devadatta has also appeared, following closely behind the Tathāgata. Great brahmin, we are not capable of revealing the domain of the Tathāgata; you should regard this as the Tathāgata’s skillful means. See this Dharma teaching on the domain of the gateways of the concealed intent of the Tathāgata’s speech!” [F.178.a]

At that time, the entire retinue made great offerings to the Bhagavān and then with one voice spoke these verses:

The Bhagavān then replied to the bodhisattva Great Cloud Essence, “Excellent, Great Cloud Essence, excellent! So it is. Great Cloud Essence, in order to eradicate the doubts of all outsider sentient beings, you have given this excellent explanation. On the basis of the Tathāgata’s concealed speech, you have explained the domain of the Tathāgata‍—which is not the same as that of the śrāvakas and pratyekabuddhas‍—and the greatness of Devadatta’s virtuous qualities. Excellent, excellent! Great Cloud Essence. Moreover, bodhisattva mahāsattvas who abide in the domain of the samādhi of the tide of the deep, constant ocean are able to take something as lofty and vast as Mount Meru, the king of mountains‍—with its great height and breadth, its great domain and power‍—and insert it into a mustard seed, without the inside of the mustard seed growing any larger. Furthermore, after the display of such a deed, the Four Great Kings and the gods of the Heaven of the Thirty-Three would not even sense that ‘we have been inserted somewhere; we have been placed somewhere.’ Other sentient beings, however, would see and know that Mount Meru, the king of mountains, had been inserted into a mustard seed. Great Cloud Essence, see how one engages with the domain of liberation of the samādhi of the tide of the deep, constant ocean!

“Moreover, Great Cloud Essence, bodhisattvas who abide in the domain of the samādhi of the tide of the deep, constant ocean can insert the entire great mass of water of the four oceans into a single hair-pore, without all the fish, turtles, frogs, porpoises, crocodiles, makara fish, water dwellers, water snakes, tirikara, and other similar aquatic creatures suffering any harm. [F.178.b] The nāgas, gandharvas, and asuras would also not think that ‘we have been inserted somewhere; we have been placed somewhere.’ Moreover, after the display of such a deed, sentient beings would be free from harm and harassment. Furthermore, such bodhisattvas32 could break off this great trichiliocosm world-system and, holding it in their right hand like a shield, hurl it spinning so that it passes beyond as many world systems as there are grains of sand in the Ganges River, without sentient beings noticing that ‘someone has picked us up; we have been placed somewhere.’ Such bodhisattvas33 could again pick up this world system and put it back in its original place, without anyone realizing that it had come and gone in such a fashion after the display of such deeds.”

At that time, the brahmin Kauṇḍinya, the master grammarian, together with hundreds of thousands of brahmin youths, made offerings to the Bhagavān. They addressed him, saying, “If the Bhagavān has compassion for all sentient beings, if you regard all sentient beings as being just like your son Rāhula, then please grant us a single boon!”

The Bhagavān remained silent, but through his powers of buddhahood he caused a Licchavi youth named Admired by All Worlds to emerge from the great assembly and address the brahmin Kauṇḍinya, the master grammarian, saying, “Great brahmin, what boon would you request from the Bhagavān? I shall grant you a boon.”

The brahmin said, “O Licchavi youth! Please grant my request for a single mustard seed–sized relic from the Bhagavān, so that I can make offerings to the Bhagavān’s relics. I have heard that one who makes offerings to just one mustard seed–sized relic will become lord of the Heaven of the Thirty-Three. Therefore, I would greatly treasure just a single white speck of a relic. O Licchavi youth! [F.179.a] This Great Cloud discourse is difficult for even śrāvakas and pratyekabuddhas to understand and penetrate. How much more is this the case for one such as myself, who is known as an outsider to this Great Cloud discourse. Hear me now, O Licchavi youth! This Great Cloud discourse is so hard to understand, so hard to realize. How could we brahmins from the borderlands uphold it? It would be more suitable for us to bear within a precious casket a mustard seed–sized relic, through which sentient beings can quickly attain lordship over the Heaven of the Thirty-Three. O Licchavi youth! How could you be unwilling to grant my request for a mustard seed–sized relic from the Tathāgata, so that I may place it within a precious casket and bear it and thereby become lord of the Heaven of the Thirty-Three? May you please grant such a boon!”

The Licchavi youth Admired by All Worlds then replied to the brahmin Kauṇḍinya, the master grammarian, uttering these verses:34

The brahmin Kauṇḍinya, the master grammarian, then replied to the Licchavi youth Admired by All Worlds with these verses:

At that time, a goddess named Stainless Light paid homage to the Bhagavān and uttered this verse: [F.180.a]

The Bhagavān replied, “Excellent, goddess, excellent! It is excellent that you have asked this of the Tathāgata in order to benefit all sentient beings. Listen, goddess! These two great lords are the children of the Tathāgata. Goddess, these two great lords are the chiefs of all sacred beings. They are beings who have made the aspiration to delight in cyclic existence. They are grateful for the deeds I have performed. They love my children. They uphold the lineage and family of the Śākyas. They shoulder the burden of my teachings. They cause the lamp of my teachings to blaze forth. Therefore, you should rejoice in them! Goddess, in a past age, countless eons ago, many great eons past‍—at that time, there had arisen in the world a tathāgata, one endowed with knowledge and its supporting conduct, one gone to bliss, a knower of the world, an unexcelled charioteer who tames beings, a teacher of humans and gods, a bhagavān buddha named Lamp of the Nāga Family.

“At that time, goddess, this land of Jambudvīpa was abundant and flourishing; harvests were good, and everything was agreeable. All humans and other beings were satiated and comfortable, and their minds were at ease. At that time, the area of the spacious and vast expanse of Jambudvīpa was one hundred sixty-eight thousand yojanas wide on each side. At that time, here in Jambudvīpa, there were eighteen thousand cities twelve yojanas wide, each with nine hundred ninety million inhabitants. All those cities, moreover, were constructed from nothing but the seven precious substances. Goddess, at that time this city of Rājagṛha was called Source of Jewels, [F.180.b] and in that great city, where the Tathāgata had arisen, there lived eighty trillion people. All the sentient beings who lived in that great city Source of Jewels were nothing but supreme bodhisattvas who played within the Great Vehicle.

“At that time, goddess, within the city Source of Jewels, the tathāgata Lamp of the Nāga Family manifested the lion’s roar of the teaching of this Great Cloud discourse amid all those supreme bodhisattvas. At that time. goddess, within the city Source of Jewels there was a Dharma king named Great Diligent Nāga. Goddess, that Dharma king Great Diligent Nāga had a queen named Sacred Goddess Who Upholds the Teachings and Delights in the Great Vehicle. That Dharma king also had a great minister named Storehouse of the Domain of the Sacred Dharma.

“At that time, goddess, the great minister circumambulated King Great Diligent Nāga. Then, Queen Sacred went before him and circumambulated him and then made great offerings to the tathāgata Lamp of the Nāga Family. They then joined their palms, bowed in homage before the Tathāgata, and sat down to one side. The bhagavān tathāgata Lamp of the Nāga Family, knowing that King Great Diligent Nāga had given rise to the superior intention, then emitted a ray of light called unfearing fearlessness. Having emitted that ray of light, the Tathāgata, through his power, caused the great minister Storehouse of the Domain of the Sacred Dharma to begin a discussion of the Tathāgata’s relics and inquire about them. At that time, the Bhagavān remained silent in response to the minister’s inquiry.

“At that time, King Great Diligent Nāga decided to again ask his great minister Storehouse of the Domain of the Sacred Dharma. In this fashion those two beings, to benefit all sentient beings, discussed the Tathāgata’s relics and together inquired about them. The tathāgata Lamp of the Nāga Family had a disciple named Great Name, who, on hearing this discussion of relics, [F.181.a] thought, ‘Oh! Great Diligent Nāga is a skilled Dharma king who possesses the Dharma and clearly understands the greatness of the Tathāgata’s virtuous qualities.’ Upon thinking thus, he asked the Tathāgata about the greatness of Great Diligent Nāga. Then, the tathāgata Lamp of the Nāga Family, for the benefit of his entire retinue, gave extensive teachings on the domain of The Great Cloud and on the greatness of Great Diligent Nāga. When they heard this teaching explaining the greatness of Great Diligent Nāga, all within the great retinue took it to be wondrous and amazing.