The Great Cloud (1)
Chapter 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: