The Great Cloud (1)
Chapter 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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