The Great Cloud (1)
Chapter 38

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

The Bhagavān replied, “Devaputras, after I am gone, those who have produced virtuous roots and those who have paid veneration to many buddhas will maintain the discourses such as this and extensively teach them to others. This Great Cloud discourse will circulate within Jambudvīpa for forty years and become widespread. At a later time, people will abandon the sacred Dharma, rulers will breed conflicts, and the sacred Dharma will disappear. At that time, there will be monks, nuns, laymen, and laywomen who no longer train their bodies, train in discipline, train their minds, and train in wisdom. Lacking in wisdom and stupid as sheep, when those with completely impaired wisdom hear the explanations of discourses such as this one, they will not believe it. Laughing at it, criticizing it, and deriding it, they will meet in private to repeat their slander among themselves. With derisive thoughts, they will say of those who teach this discourse,37 ‘Amazing! These monks are foolish and speak nonsense. Whatever they say was not spoken by the Buddha. Those are just the words of people skilled in composition, who write various words, circulate these writings within their own circles, and then go out and proclaim them. Discourses such as these were not spoken by the Buddha.’ Thus, there will arise ignorant people like these, with little merit, lacking in wisdom, stupid as sheep, their wisdom impaired, who will disparage the sacred Dharma.

“Furthermore, devaputras, there will appear monks, nuns, laymen, and laywomen with little merit, weak wisdom, lack of wisdom, dull wisdom, little wisdom, [F.186.b] and completely impaired wisdom who have not rendered service to the conquerors of the past, who have completely deviated from the precious and unsurpassed Dharma, who have forever become outsiders to the precious Dharma, who have completely abandoned the precious Dharma, who have few virtuous roots, who are famished bald-heads, and who are rough and difficult to tame. There will appear monks, nuns, laymen, and laywomen38 who keep male and female servants. There will appear some who keep gold and jewels. There will appear some who keep shells, crystals, and coral. There will appear some who keep cattle and water buffalo. There will appear some who keep fields and property. There will appear some who keep breeding grounds for ducks, chickens, pigs, and the like. There will appear some who engage in the sixteen great inexpiable occupations. There will appear some who serve kings. There will appear some who serve as messengers. There will appear some who compound poisons. There will appear some who engage in all sorts of activities that are inappropriate for monks.

“At that time, when ignorant people such as these are flourishing and the sacred Dharma is in complete decline, a monk like Mahākāśyapa will appear in Jambudvīpa. He will go forth to renunciation among my disciples. Gradually, among all those rough and difficult-to-tame, famished bald-heads, he will praise those discourses spoken by the Tathāgata. Risking his own life, he will praise everything from vows according to the pratimokṣa down to the basic precepts. After that, he will praise sitting under trees. Similarly, he will praise wearing rags, abiding in the wilderness, and observing discipline, and he will expel those who are undisciplined. Devaputras, you must guard my disciple who develops faith in the Great Vehicle, the monk who desires the Dharma39 and abides in loving-kindness!”

The devaputras [F.187.a] replied, “Bhagavān, we will venerate, serve, and guard that monk who desires the Dharma and abides in loving-kindness. Bhagavān, through the Buddha’s power we will subjugate evil Māra. We will banish all those rough and difficult-to-tame, famished bald-heads to those lands where the Dharma is nonexistent.”

The Bhagavān replied, “Devaputras, it is excellent, excellent, that you have made such vows and aspirations. That sacred being, the monk who desires the Dharma, will be protected by all the gods, and all the gods will praise him. The Tathāgata will also praise him, thinking, ‘That disciple of mine has undertaken hardship.’ ”

The Bhagavān then further addressed the devaputras, saying, “Devaputras, those noble children who desire benefit for sentient beings will guard the sacred Dharma.”

At this point, all the many devaputras covered the Bhagavān with jeweled umbrellas and addressed him, saying, “Bhagavān, when will the Tathāgata’s son, the monk who is like Mahākāśyapa, arise? Where will he be born? By what name will he be known?”

The Bhagavān replied, “Devaputras, many hundreds of years after I am gone, in the southern region there will appear a ruler of a stronghold who is named Joyful Conduct.40 At that time, the sacred Dharma will have been in decline for eighty years, leaving behind only minute traces. Then, my disciple will appear. He will bestow the sacred Dharma, turn the wheel of Dharma, and extensively expound the Great Vehicle to others. After having heard explanations of discourses such as this, those who have heard of those complete and perfect buddhas of the past will, in this future time, uphold these discourses,41 realize them, bear them in mind, recite them, [F.187.b] and trust in them. Those sentient beings who, when they hear the names of these tathāgatas, do not trust in them, do not develop faith in them, do not chant them, do not recite them, and do not inquire about them will have fallen under the magical power of Māra. However, those sentient beings who, when they hear the names of these tathāgatas, trust in them, develop faith in them, chant them, recite them, and inquire about them will be fully supported by many buddhas.”

At that time, the devaputra Gandharva King Delightful Appearance circumambulated the Bhagavān one million times and then prostrated, touching his head to the Bhagavān’s feet. He then addressed the Bhagavān, saying, “Bhagavān, regarding that monk who is like Mahākāśyapa, who is named after the Tathāgata, who abides in great loving-kindness, who strives fiercely toward great discipline, who is supremely handsome, who is born to a great family, who is surrounded by monks endowed with great discipline‍—when, in what town, and in what form will he appear? Bhagavān, I beseech you to explain this in detail. Bhagavān, I will guard that monk for as long as I live.”

The Bhagavān replied, “Gandharva King Delightful Appearance, listen to the prophecy of this monk. He will be devoted to me, he will cause my teachings to appear and bear their burden, and he will be a youth of my Śākya family. Gandharva King Delightful Appearance, after I am gone, in the southern region there will arise a land called Bald Ṛṣi, where there will emerge a meritorious town called Great Sands. In that town, there will be a river called Abundant Beauty. In a district on the northern side of that river a great pure merchant family will arise in a place called Kharjūrikā. In order to cause my Dharma to appear, the youth of the Śākya family, the Licchavi youth Admired by All Worlds,42 will be born into that great family [F.188.a] as a supreme man and bodhisattva. His parents and relatives will name him after me. Thus, the great merchant family of Kharjūrikā should be viewed as the family of the Tathāgata.

“At that time, the land of Bald Ṛṣi will be abundant and flourishing and full of many beings. The child named after the Tathāgata will be loved and venerated by all beings. When that child goes forth to renunciation, he will lead a retinue of celibate practitioners and a host of monks. Risking his own life to teach the sacred Dharma and to cause the conduct of the Tathāgata to appear, he will carry out the conduct that is supremely difficult. The companions of that monk who desires the sacred Dharma will abandon thinking of their own lives and will guard the sacred Dharma. That assembly of monks will engage in conduct that is exceedingly difficult. They will respect me and develop pure discipline, restraining themselves with the pratimokṣa vows. Their conduct and the domain of their conduct will be perfectly complete, and they will not have to worry about engaging in even the slightest of misdeeds. Whichever monks, nuns, laymen, or laywomen develop trust in the supremely difficult words of this disciple of mine should all be regarded as being just like Great Cloud Essence.

“Furthermore, Gandharva King Delightful Appearance, whichever virtuous beings establish themselves firmly in the land of the sacred Dharma, hearing the words of my disciple will lead those sentient beings to show gratitude and respect toward me. For the sake of the sacred Dharma, they will abandon thinking of their own lives. They will abandon their wealth and any thoughts of the lives of their own groups, including their sons, their wives, and their daughters. Having done so, they will enter into battle with the great army, complete their battle with the great army, and defeat the powerful forces of Māra, [F.188.b] completely destroying the forces of Māra. They will firmly establish the sacred Dharma through all manner of skillful means and arouse the power of my sacred Dharma. These sentient beings will obtain that which is well obtained. They should be regarded as supreme beings and bodhisattvas. Those monks and nuns will become completely pure objects of generosity and will form a completely pure saṅgha. Those groups of laymen and laywomen will encounter the advent of buddhas. Although they will earnestly practice the sacred Dharma, Gandharva King Delightful Appearance, nevertheless those sentient beings who trust in the words of my disciple will be few; the vast majority will not develop conviction in them.

“Gandharva King Delightful Appearance, those who possess four qualities will trust in the words of my disciple, this monk who is named after the Tathāgata. What are these four? They will have heard of this samādhi of the tide of the deep, constant ocean from many former buddhas in the past. They will be fully supported by spiritual friends. They will abide in the superior intention and will be supported by virtuous roots. They will directly manifest vast conviction with their bodies. Gandharva King Delightful Appearance, those who possess these four qualities will trust in the words of my disciple. You should know that those who do not trust in them are ignorant people who are under the enchanting power of Māra. You should know that any sentient beings who do develop trust in them will be fully supported by the myriad buddhas. Ah! These future sentient beings will encounter the advent of all the buddhas. How is this? This monk who is named after the Tathāgata will be completely supported by many buddhas because his companions will be utterly pure and will include the assembly of monks and nuns. You should know that those who trust in my words will possess natures like vajras. [F.189.a]

“Furthermore, Gandharva King Delightful Appearance, behold the greatness of this monk who is named after the Tathāgata! Why? That monk made the vow and aspiration before the tathāgata Lamp of the Nāga Family that ‘I will completely sacrifice my own life in order to guard the sacred Dharma, the teachings of the Bhagavān Śākyamuni.’ After that, he actually sounded the roar of the sacred Dharma three times. In past times, this disciple of mine engaged in the conduct that is difficult, and in the present, he again engages in the conduct that is difficult. King Great Diligent Nāga is now the present-day Licchavi youth Admired by All Worlds. You should know that this Licchavi youth will become the monk who is named after the Tathāgata.

“Again, Gandharva King Delightful Appearance, behold the greatness of this monk who is named after the Tathāgata! Those sentient beings who venerate that monk will have venerated all tathāgatas who appear in the past, future, and present over innumerable eons. Sentient beings who pay respect to that one who desires to be a monk and those who constantly make offerings by honoring him as their guru will have made offerings to all tathāgatas. Monks, nuns, laymen, and laywomen who abandon thinking of their own lives and who support that one who desires to be a monk by providing him with basic supplies and housing will have offered to honor all the tathāgatas as gurus. Monks, nuns, laymen, and laywomen who follow the instructions of that one who desires to be a monk will be carrying out the commands of all the tathāgatas. Monks, nuns, laymen, and laywomen who, with minds free from hatred, listen to that monk explain the sacred [F.189.b] Dharma, take up the burden of his elaborate explanations, and explain them to others should be seen as being like Rāhula‍—children of skillful means who are devoted to the trainings.

“Those sentient beings with little merit‍—monks, nuns, laymen, and laywomen‍—who hear this prophecy will think, ‘Ah! This monk named after the Tathāgata is a counterfeit monk. He himself composed this Great Cloud discourse, which was not spoken by the Buddha, inserting within it a prophecy about himself. He gives his own teachings on basic precepts that he himself fabricated and that were not spoken by the Buddha. Now, venerables, this monk is mistaken. Venerables, he says that we keep male and female servants, cows, and water buffalo, and that these should all be abandoned. This misguided monk thus claims that we should dedicate our lives, take up his positions, and then engage in the conduct that is extremely difficult. If whatever we do or give will only produce results experienced in this life and the next, then what should we do?’ Speaking in this way, they criticize him, and meeting together in private, they sow discord. You should know that these sentient beings are under the power of darkness and have little merit.

“Gandharva King Delightful Appearance, see how difficult it is to realize this Great Cloud discourse! Sentient beings who have created virtuous roots‍—monks, nuns, laymen, or lay women who rely on the skillful means of the bodhisattvas‍—and who hear the prophecies of my disciple will produce the thought, ‘Ah! If it is held that even this wise monk is not a bodhisattva, then what power will ordinary sentient beings have within this great turbulent ocean of cyclic existence? Venerables, if we familiarize ourselves with his words, we will obtain well the fruition of birth, life, and going forth to renunciation. [F.190.a] That monk is renowned for obtaining a prophecy at the feet of the Tathāgata, who is renowned across the land, and for obtaining the Dharma that can be well seen with the divine eye. Therefore, it would be best if we were to give up thinking of our own lives, take him as our master, and uphold his Dharma teachings. Whether just three or four of us, we should become followers of the master. Venerables, it is quite easy to sacrifice our lives so that the sacred Dharma may appear.’

“Gandharva King Delightful Appearance, at that time, you must completely guard those noble children who delight in the sacred Dharma. Those noble children who desire the Dharma‍—monks, nuns, laymen, or laywomen, whether they be many or just one or two‍—will, on having heard the prophecies of my disciple, adopt the positions of his Dharma teaching. Thus, they will have adopted the position of all the practices of all the tathāgatas and established themselves in the sacred Dharma. These sentient beings will have bodies that cannot be perceived by the sense faculties of asuras‍—inconceivable bodies‍—and yet they will correctly see all forms.

“Furthermore, Gandharva King Delightful Appearance, my disciple, the monk who is named after the Tathāgata, will sound the great roar of Dharma three times, and then the time for him to die will come‍—behold his greatness! At that time, Gandharva King Delightful Appearance, the assembly of my sacred Dharma will decline. When the end arrives, there will be no other sentient beings like him‍—they will not exist.”

“Bhagavān, after dying here, where will that monk go on to be reborn?”

The Bhagavān replied, “Gandharva King Delightful Appearance, after my disciple dies here, he will go on to become a buddha.”

“Bhagavān, I beseech you to explain this, to serve as medicine for sentient beings.”

“Excellent, noble child, excellent. [F.190.b] Listen well, noble child, as I explain to you the greatness of my disciple. Noble child, after this Fortunate Eon has passed and a thousand buddhas have gone on to parinirvāṇa, sixty-two eons will pass in which no buddhas will appear. During this time, one trillion pratyekabuddhas will appear. Noble child, after those sixty-two eons have passed, another seven buddhas will arise. When those seven buddhas have gone on to parinirvāṇa, then at that time this world system will become known as Manifest Clarity. Within this world system of Manifest Clarity there will arise a bhagavān, tathāgata, foe-destroyer, complete and perfect buddha named Radiant Source of Gnosis. The sentient beings who dwell within that Tathāgata’s buddhafield will be beautiful and will have obtained clarity. At that time, all those who take the side of the sacred Dharma or cause the sacred Dharma to appear will take birth within this world system of Manifest Clarity. Having been born there, they will become supreme disciples of that bhagavān tathāgata Radiant Source of Gnosis, and they will all become bodhisattvas, supreme humans. At that time, for all sentient beings, thoughts of desire will cease to arise. Thoughts of anger will cease to arise. Thoughts of ignorance will cease to arise. All those sentient beings will gain faith in the Dharma and will practice the Dharma.

“The tathāgata, foe-destroyer, complete and perfect buddha Radiant Source of Gnosis will have a lifespan of fifteen intermediate eons. All sentient beings will attain emancipation through the three vehicles. Bodhisattvas will be innumerable. At that time, noble child, all māras and gods belonging to the faction of Māra will come to abide in the Great Vehicle and be steeped in compassion for sentient beings. [F.191.a] In that buddhafield, the three unpleasant rebirths will not exist. The eight unfree states will not exist. It will be constantly adorned, like the northern continent of Uttarakuru. In that buddhafield, all māras and hostile forces will be vanquished. All metaphysical views will no longer exist. After the Bhagavān passes into parinirvāṇa, the sacred Dharma spoken by the Tathāgata will remain for a trillion years.

“At that time, many asuras, garuḍas, kinnaras, and mahoragas will go forth from the great assembly, throwing flowers, playing cymbals, and lavishing sandalwood powders and ointments on the Tathāgata. Each of the great disciples will take his own outer robe and place it on the Tathāgata’s body. The bodhisattvas will make inconceivable offerings to the Bhagavān of flowers piled as high as Mount Meru, flower garlands, powders, incense, and ointments, and they will produce the aspiration to engage in the bodhisattva conduct of the tathāgata Radiant Source of Gnosis.”

Then, the bodhisattva Great Cloud Essence addressed the Bhagavān, saying, “Ah, Bhagavān! This domain of the samādhi of the tide of the deep, constant ocean will cause many buddhas to appear in the future for those sentient beings with little merit. Having properly cultivated virtuous roots, sentient beings will receive prophecies‍—how amazing!”

The Bhagavān replied, “Great Cloud Essence, you should not say ‘sentient beings with little merit.’ Why? Great Cloud Essence, I would say that the arising of buddhas is rare, this Great Cloud discourse is rarer, and sentient beings who hear and cherish the samādhis, dhāraṇīs, or even just portions of verses from this Great Cloud discourse are even rarer still. Therefore, I would not say that these future sentient beings [F.191.b] have little merit. Furthermore, Great Cloud Essence, I would say that apart from those future sentient beings who hear and cherish a verse or just a portion of a verse from this Great Cloud discourse, there is nothing rarer.”

“Bhagavān, what does the Tathāgata mean by giving such a reply?”

“I have said that, apart from one who cherishes a verse or a portion of a verse from a discourse spoken by the Tathāgata, there is nothing rarer‍—there should be no doubts concerning this. Why is this? Whoever shows gratitude toward me for the samādhis, dhāraṇīs, or Dharma gateways taught in this Great Cloud discourse will receive a genuine prophecy. Sentient beings who obtain a prophecy from the Tathāgata should think, ‘Ah! I have established virtuous roots.’ I say that those future sentient beings who cherish those prophecies in such fashion will be extremely rare. Great Cloud Essence, this is what I meant when I said that it is not the case that those future sentient beings will have little merit.”

“Bhagavān, those bodhisattvas who abide in this samādhi of the tide of the deep, constant ocean have inexhaustible merit that cannot be fathomed by all the śrāvakas and pratyekabuddhas. Ah, how amazing!”

“So it is, Great Cloud Essence. They are unable to understand or measure the inexhaustible merit of bodhisattvas who abide in this samādhi. Why is that? To give an analogy, Great Cloud Essence, it is like the inexhaustible flow of water within the ocean‍—can it be fathomed?”

“No, Bhagavān, that is not possible.”

“Great Cloud Essence, the depth of the flow of the waters of this Great Cloud discourse is likewise unfathomable, and the inexhaustible merit of bodhisattvas who abide in this samādhi is likewise unfathomable. Furthermore, Great Cloud Essence, bodhisattva mahāsattvas [F.192.a] who abide in this samādhi could take as many world systems as there are grains of sand in the Ganges River, tie them up with a single hair from their big toe, and then hurl them past countless quintillions of world systems. They can display all such deeds without harming any sentient beings therein and without those sentient beings knowing of or seeing them, and yet other sentient beings would know of and see the display of such deeds.

“Furthermore, Great Cloud Essence, bodhisattva mahāsattvas who abide in this samādhi could take as many world systems as there are grains of sand in the Ganges River and place them on the tip of a needle and then, as if throwing a juniper leaf up into the air, hurl them upward past countless quintillions of world systems. However, no sentient beings would be harmed, and no sentient beings would know or see that ‘we have been taken somewhere, we have gone somewhere.’ Again, those bodhisattvas could place those world systems back in their original location, and this going and coming would not be apparent at all. Yet other sentient beings would see and know that ‘this is a bodhisattva’s magical manifestation.’

“Furthermore, Great Cloud Essence, bodhisattva mahāsattvas who abide in this samādhi could place all the world systems within nine directions on the tip of a needle, like a bird poised upon a juniper leaf and, having thrown them all up into the air, insert them within the remaining world systems. However, no sentient beings would be harmed, and no sentient beings would know or see that ‘we have been taken somewhere, we have gone somewhere.’ Again, those bodhisattvas could place those world systems back in their original locations, and this going and coming would not be apparent at all. Yet other sentient beings would see and know the display of such activities.

“Furthermore, Great Cloud Essence, bodhisattva mahāsattvas who abide in this samādhi could gather all the world systems in the ten directions [F.192.b] within a single world system and then insert them all within a single lentil. However, no sentient beings would be harmed, and no sentient beings would know or see that ‘we have been taken somewhere, we have gone somewhere, we have been inserted somewhere.’ Other sentient beings would see and know. These are the kinds of deeds that bodhisattva mahāsattvas who abide in this samādhi can display with their power to tame sentient beings.”

The bodhisattva Great Cloud Essence said, “Bhagavān, chief of the array of bodhisattvas who abide in this samādhi, I beseech you to explain to sentient beings how great the accumulated merit produced by this great merit-producing samādhi really is.”

“Excellent, Great Cloud Essence, excellent!” replied the Bhagavān. “Great Cloud Essence, I will use a simile to explain the production of merit that arises with this samādhi as its cause. Noble child, all great rivers, streams, lakes, ponds, and creeks are subsumed within the great ocean and gathered within the great ocean. Great Cloud Essence, you should similarly see that any activities described within discourses other than this one are subsumed within this samādhi and gathered within this samādhi.

“Great Cloud Essence, furthermore, you should see that all those discourses, samādhis, and sources of merit that are not included within this discourse and the sources of merit for the śrāvakas and pratyekabuddhas, all combined together, are subsumed and gathered within the aspiration for awakening that comes from hearing for just a single moment about this samādhi of the Tathāgata’s permanence.

“Therefore, Great Cloud Essence, noble sons and daughters who wish to take up the thought of pursuing the merit of permanence, eternality, tranquility, and stability, and who want to take up and manifest unexcelled, complete, and perfect awakening, [F.193.a] should all give rise to the aspiration for this samādhi of the tide of the deep, constant ocean. When they hear the correct teachings on the Tathāgata’s qualities of permanence, eternality, stability, and tranquility, they should not be afraid. They should uphold the cooling qualities of the Tathāgata’s permanence, eternality, stability, and tranquility. They should widely explain these to others and exert themselves so that these teachings do not disappear. To give an analogy, the footprints made by any living, migrating being can all fit within the footprints of the great elephant. In this fashion, you should know that all the samādhis and sources of merit that are described in discourses other than these can be gathered within this samādhi.

“Furthermore, Great Cloud Essence, consider, by analogy, that one can observe that Mount Meru and all the kingly mountains, the Black Mountains, all grasses, tree limbs, herbs, trees, the continent of Jambudvīpa, and the world system with its four continents, sun, and moon are all gathered within the great trichiliocosm world-system. In the same way, Great Cloud Essence, ordinary beings’ flow of merit, and those of śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas, together with all discourses and samādhis, however numerous they may be, are all included within the single thought that ‘the Tathāgata is permanent’ engendered by a bodhisattva who abides in this samādhi.

“To give an analogy, when the sun dawns in the cloudless autumn sky, any pollutants or obscurations within the sky [F.193.b] will blaze, gleam, and shine as they are overpowered by the sun’s brilliance. Similarly, Great Cloud Essence, when the sun of permanence dawns from this samādhi of the tide of the deep, constant ocean and shines forth the infinite light rays of the Tathāgata’s permanence, eternality, stability, tranquility, and unwaning teachings, then whatever remains present within the sky of the Tathāgata’s concealed speech will blaze, gleam, and shine with clarity as it is overpowered by this brilliance.

“Furthermore, Great Cloud Essence, suppose a man were to appear who had the power of the four wind kings, was endowed with strength, and could live for a hundred devaputra years.43 That man sets out on the road in the morning, and after passing through many world systems, he returns to his own home. Then, he sets out on the road in the evening, and after cycling through many world systems he again returns to his own home. In this way, he sets out on the road day and night, and each time he fills the entire area he traverses with the seven precious substances up to the height of his own body and presents them as offerings. Making offerings in this fashion, without interruption or defects, Great Cloud Essence, would a great amount of merit be produced on this basis?”

“Bhagavān, it would be immeasurable.”

“Great Cloud Essence,” continued the Bhagavān, “however great the mass of merit accumulated from such offerings would be, it could not equal a hundredth part, a thousandth part, or even a trillionth part of the amount of merit accumulated by someone who reveals and explains the unwaning teaching from this samādhi on the greatness of the Tathāgata’s quality of permanence to a member of the fourfold assembly or to a caraka, wanderer, nirgrantha, or the like; or who simply says the words ‘the Tathāgata is permanent,’ even out of derision or criticism, to be accepted by others, as a means of livelihood, or for the sake of gain, respect, or praise.

“To give an analogy, Great Cloud Essence, it is like the medicinal tree myrobalan, the king of medicines. [F.194.a] Some take its stalks, or its bark, or its shoots, or its leaves, or its flowers, or its fruits, or its buds, or its trunk, or its branches, or its sap, or its roots. And yet it does not think, ‘My stalks have been taken, my bark has been taken, my shoots have been taken, my leaves have been taken, my flowers have been taken, my fruits have been taken, my buds have been taken, my trunk has been taken, my branches have been taken, my sap has been taken, my roots have been taken.’ No conceptual thoughts arise for the medicinal tree. But even though it has no conceptual thoughts, when compounded with milk, yogurt, butter, oil, or any other medicinal herbs, or mixed into a paste with other medicines and either consumed or smeared on the body, it is capable of dispelling illnesses for all sentient beings of superior, middling, or inferior capabilities.

“Similarly, when hearing of this samādhi, whether from the root text, or an auxiliary text, or a verse, or a line, or half a line, or a word, or just the four words ‘the Tathāgata is permanent,’ there is no conceptual thought such as ‘I grasped this samādhi from the root text, I grasped it from an auxiliary text, I grasped it from a verse, I grasped it from a line, I grasped it from half a line, I grasped it from a word, I grasped it from the four words “the Tathāgata is permanent.” ’ And yet, while there is no such conceptual thought, if a monk, nun, layman, laywoman, caraka, wanderer, nirgrantha, and so forth who has not trained their body, has not trained in wisdom, and has not trained their mind hears or apprehends it‍—even out of derision or criticism, whether from their own mouth or as a follower of another, or for the sake of gain, respect, or praise‍— [F.194.b] they will, in this body and this lifetime, purify the karma of all the countless misdeeds they have committed, and they will dispel the illnesses of desire, anger, and ignorance so that they never arise again.

“As an analogy, Great Cloud Essence, when the sun dawns, all snow and darkness will immediately vanish. Similarly, when the permanent sun of samādhi rises, the snow, darkness, clouds, and obscurations of all sentient beings’ misdeeds and karma will immediately vanish. [B9]

“Furthermore, Great Cloud Essence, it is like the wind, which arises in the sky and then permeates the pores and limbs of all sentient beings through no power of their own and extinguishes the stored heat of the body. Similarly, through this samādhi, the wind that is infused with the quality of the Tathāgata’s permanence arises within the sky of the afflictions and then permeates the root of the pores and limbs of all sentient beings through no power of their own, clearing away the stored heat of countless misdeeds and karma.

“Furthermore, Great Cloud Essence, bodhisattvas who abide in this samādhi do not maintain discipline for the sake of the fruition of stream entry. They do not maintain discipline for the sake of the fruition of once-returning. They do not maintain discipline for the sake of the fruition of non-returning. They do not maintain discipline for the sake of the fruition of the worthy ones. They do not maintain discipline for the sake of the infinite marks of the Tathāgata. They do not maintain discipline for the sake of the excellent minor marks of the Tathāgata. They do not maintain discipline for the sake of the inconceivable abodes of the Tathāgata. They do not maintain discipline for the sake of the unfathomability of the Tathāgata. They do not maintain discipline for the sake of the peerlessness of the Tathāgata.

“They do not abide in meditation [F.195.a] for the sake of the marks of the Tathāgata. They do not abide in meditation for the sake of the excellent minor marks of the Tathāgata. They do not abide in meditation for the sake of the inconceivable abodes of the Tathāgata. They do not abide in meditation for the sake of the unfathomability of the Tathāgata. They do not abide in meditation for the sake of the peerlessness of the Tathāgata. They do not abide in meditation for the sake of the infinitude of the Tathāgata. They do not abide in meditation for the sake of gaining the unfathomable qualities of the Tathāgata.

“They do not desire to generate the aspiration for awakening44 for the sake of the marks of the Tathāgata. They do not desire to generate the aspiration for the sake of the excellent minor marks of the Tathāgata. They do not desire to generate the aspiration for the sake of the inconceivable abodes of the Tathāgata. They do not desire to generate the aspiration for the sake of the unfathomability of the Tathāgata. They do not generate the aspiration for the sake of the peerlessness of the Tathāgata. They do not generate the aspiration for the sake of the infinitude of the Tathāgata. They do not generate the aspiration for the sake of gaining the unfathomable qualities of the Tathāgata.

“They do not maintain discipline for the sake of the Tathāgata’s powers of magical manifestation and miraculous display. They do not maintain discipline for the sake of the fearlessness of the Tathāgata. They do not maintain discipline for the sake of the secrets of the Tathāgata. They do not maintain discipline for the sake of the unsurpassed venerability of the Tathāgata. They do not maintain discipline for the sake of the essence of the Tathāgata.

“Rather, they maintain discipline for the sake of liberating all sentient beings from birth, old age, sickness, death, sorrow, lamentation, suffering, unhappiness, and strife. They maintain discipline out of the desire for all sentient beings to obtain happiness. They maintain discipline out of the desire for all sentient beings’ welfare. [F.195.b] They maintain discipline out of the desire for all sentient beings to establish the bodhisattva qualities. They maintain discipline out of the desire for all sentient beings to accomplish buddhahood. They maintain discipline out of the desire for all sentient beings to engage in turning the wheel of Dharma. They maintain discipline out of the desire for all sentient beings to join the noble saṅgha. They maintain discipline out of the desire for all sentient beings to continue the lineage of the buddhas. They maintain discipline out of the desire for the Dharma to flow uninterrupted among all sentient beings. They maintain discipline for the sake of establishing the family of the saṅgha among all sentient beings. They maintain discipline for the sake of establishing samādhi, wisdom, and liberation among all sentient beings. They maintain discipline out of the desire for all sentient beings’ discipline to be unflagging, faultless, uncontaminated, and undisturbed.”

Then the bodhisattva mahāsattva Great Cloud Essence addressed the Bhagavān, asking, “What did the Bhagavān Tathāgata mean when he said that ‘bodhisattvas who abide in this samādhi45 do not maintain discipline for the sake of the marks of the Tathāgata’?”

The Bhagavān replied, “Great Cloud Essence, this is because all the accomplished qualities of a buddha exist within bodhisattvas who abide in this samādhi.46 Why is that? Because this samādhi is the source from which all the Buddha’s qualities arise. To give an analogy, Great Cloud Essence, it is like one who has gained ownership of a multitude of precious stones of beryl and all manner of wealth. Would that person give rise to doubts or thoughts of desire for beryl that is like that which they already possess?”

“No, Bhagavān.”

The Bhagavān continued, “It is unfounded to say that bodhisattvas who abide in this samādhi47 give rise to thoughts of desire for marks that are like those that they already possess. [F.196.a] Great Cloud Essence, you should know that the bodhisattvas who abide in this samādhi are endowed with inconceivable domains and virtuous qualities.”

“Bhagavān, should they be known as ones who have concluded all activities?”

“Great Cloud Essence, do not say this. Bodhisattvas who abide in this samādhi48 will have finished all activities only when all sentient beings have become complete and perfect buddhas, attaining unsurpassed, complete, and perfect awakening. At that time, bodhisattvas who abide in this samādhi will have concluded all their activities.”

“Ah, Bhagavān, how wonderful are those who do not turn away from this samādhi after hearing such an explanation of its domain! Those are sentient beings who do not seek to engage in suffering.”

“So it is, Great Cloud Essence. In the future, those sentient beings who hear explanations of this samādhi and do not turn away from it will not need to engage in suffering. To give an analogy, it is like a powerful prince from a great family who is surrounded by close relatives and guardians, endowed with virtuous qualities, and fit to be empowered as a great king. He does not give rise to the thought that he would prefer to belong to a lower level of society. He knows that his status is that of a ruler of a great kingdom. Similarly, those who do not turn away upon hearing explanations of this samādhi and recite them aloud‍—such people are endowed with all the virtuous qualities of Dharma and fit to be empowered as great bodhisattvas. Those who have heard of this samādhi do not give rise to the thought that they would prefer others that are of a lower status than this supreme samādhi‍—it would be baseless to say so. They are suited for the status of this vast samādhi.

“Furthermore, Great Cloud Essence, consider, by analogy, those outcasts and rogues who are not fit to be empowered with great offerings. Similarly, sentient beings who are like outcasts and rogues are not fit for the empowerment of this king of samādhis. Why is this? You should know that it is because bodhisattvas who abide in this samādhi [F.196.b] have paid veneration to many buddhas.

“Furthermore, Great Cloud Essence, behold the domain of the bodhisattvas who abide in this samādhi! Bodhisattva mahāsattvas who abide in this samādhi think, ‘In order to demonstrate the permanence, eternality, stability, and tranquility of the Tathāgata’s qualities, I will take in all sentient beings who do not understand this samādhi.’ Thus, they make a vow with the thought that ‘to benefit all sentient beings whenever, wherever, whomever they may be, and by whatever means, I will give whatever to whomever.’ Thus, they maintain discipline for the sake of fulfilling that aspiration. ‘To those who desire an arm, I will give an arm. To those who desire a leg, I will give a leg. To those who desire an eye, I will give an eye. To those who desire flesh, I will give flesh. To those who desire blood, I will give blood. To those who desire bones, I will give bones. To those who desire every limb, I will give every limb. For those who desire male and female servants, I will act as a servant. How much more must I be willing to give away all my wealth and grain‍—may it be so!’ Thus, they maintain discipline for this purpose.

“Furthermore, through their many actions that engage harmoniously with the world, they give whatever to whomever in order to benefit sentient beings whenever, wherever, whomever they may be, and by whatever means. They give without displeasure. They give without regret. They give without any hopes for the karmic ripening of their actions. With compassion and a desire to help sentient beings, and in order to demonstrate the permanence of the Tathāgata, they engage in the perfection of generosity, thinking, ‘After I have gathered all sentient beings, I will cause them to penetrate the permanence of the Tathāgata.’

“Moreover, Great Cloud Essence, bodhisattvas who abide in this samādhi will cause all sentient beings to correctly comprehend the permanence of the Tathāgata. How is this? Thinking in this way, for the sake of benefitting others, they give away their arms, legs, male and female servants, or whatever is appropriate, [F.197.a] giving whatever is necessary in order to benefit sentient beings whenever, wherever, whomever they may be, and by whatever means. Thus, they give rise to the thought, ‘As long as my body is capable of bringing benefit, it must serve as a cause for the enjoyment of sentient beings.’ ”

“Bhagavān, in the text of other discourses, it is said, ‘Monks, this human body is a decaying body filled with pus. Like the unwanted scraps discarded by a potter, it is useless for fulfilling any desired purposes.’ If this is the case, then bodhisattvas who abide in this samādhi should completely relinquish their bodies, thinking, ‘My body is incapable of bringing benefit.’ Bhagavān, what did you mean when you said this?”

“Great Cloud Essence, you should not see it this way. The bodies of bodhisattvas who abide in this samādhi are Dharma bodies.49 Why is this? The bodies of bodhisattvas who abide in this samādhi are not compounded from bones, flesh, and blood but rather from the Dharma realm. Therefore, you should produce the perception that ‘they are Dharma bodies, not flesh bodies.’ ”

“Bhagavān, what does the Tathāgata mean by giving a teaching that states that ‘they are Dharma bodies, not flesh bodies’? If bodhisattvas50 possess Dharma bodies, then they cannot work for the sake of sentient beings. For what reason? In other scriptural texts it is said that ‘the Bhagavān replied that “even if you search for the trail of a bird in the sky with the utmost concentration, you will not find it.” ’ This being the case, if bodhisattvas who abide in this samādhi solely develop bodies like this, then their Dharma bodies‍—with such characteristics‍—will be like the trail of a bird in the sky, incapable of being destroyed or broken apart by sentient beings.”

“Great Cloud Essence, do not say this. Bodhisattvas who abide in this samādhi51 can indeed work for the sake of sentient beings. You should know with certainty that this is because they have empowered manifestation bodies.”

“Bhagavān, what does the Tathāgata mean by saying that ‘they have empowered manifestation bodies’? [F.197.b] If they have empowered manifestation bodies, then they would have to put their Dharma bodies aside in order to minister to sentient beings, and that would be a great contradiction. If one were to maintain, ‘Ah, those bodhisattvas who abide in this samādhi minister to sentient beings with flesh bodies,’ then I would say that this is a false statement.”

“Great Cloud Essence, do not say this. The empowered manifestation bodies of bodhisattvas who abide in this samādhi should be seen as being just like the emanation bodies created by illusionists.”

“Bhagavān, what does the Tathāgata mean by speaking again and again of mistaken conceptions and unmistaken conceptions, defiled phenomena and undefiled phenomena?”

“Great Cloud Essence, you should think in no other terms than these. Bodhisattvas who abide in this samādhi, who possess empowered manifestation bodies, have bodies that are like medicinal trees. Bodhisattvas who abide in this samādhi should meditate upon being like grass, like rubble, like trees, like dirt, or like apparitions. They should meditate, ‘Ah! This body of mine has no conduct and no actions. It is a body with no mind and no heart and that is not included among the elements. Even if someone were to cut it up, divide it up, kidnap it, or steal it, this body of mine that is like a medicinal tree would not be incapable of bringing benefit.’ Why is this? Because it has been established as a Dharma body.

“Furthermore, Great Cloud Essence, it is like the roots of a medicinal tree. When they are taken away, the tree52 does not think, ‘My roots have been taken away.’ Whether its stalks, or its bark, or its shoots, or its leaves, or its flowers, or its fruits, or its buds, or its trunk, or its branches, or its sap, or its roots are taken, it does not think, ‘My stalks have been taken, my bark has been taken, my shoots have been taken, my leaves have been taken.’ Similarly, for bodhisattvas who abide in this samādhi, [F.198.a] their bodies are like medicinal trees. When an arm is taken, or a leg, or an eye, or flesh, or blood, or bones, or every limb, or male and female servants, or wealth, or grain is taken, they do not think, ‘My arm has been taken, my leg has been taken, my eye has been taken, my flesh has been taken, my blood has been taken, my bones have been taken, each of my limbs have been taken, my male and female servants have been taken, my wealth and grain have been taken.’ This is because they have undertaken to clear away all sentient beings’ illnesses of desire, anger, and ignorance. The bodies of bodhisattvas who abide in this samādhi are not ordinary, inferior bodies. You should know that they are empowered manifestation bodies, that they are nectar-like bodies.

“Great Cloud Essence, moreover, when bodhisattvas who abide in this samādhi have finished with their empowered manifestation bodies, then their flesh, which is like a medicinal tree, becomes food to be eaten by creatures such as vultures and ospreys. Furthermore, those sentient beings will then have no basis for being reborn in unpleasant realms. They will be born among gods or humans and will go on to please many buddhas.

“Furthermore, Great Cloud Essence, monks, nuns, laymen, and laywomen who desire to quickly realize this samādhi should give rise to the thought, ‘The Tathāgata is permanent, eternal, tranquil, and stable. In order to ensure that the discourses of the sacred Dharma will not disappear, I give whatever to whomever in order to benefit sentient beings whenever, wherever, whomever they may be, and by whatever means.’ Thinking thus, they give rise to the thoughts, ‘To those who desire an arm, I will give an arm. To those who desire a leg, I will give a leg. To those who desire an eye, I will give an eye. To those who desire flesh, I will give flesh. To those who desire blood, I will give blood. To those who desire bones, I will give bones. To those who desire every limb, I will give every limb. [F.198.b] For those who desire servants, I will act as a servant. So that I can teach and explain the sacred Dharma, may they take my arms! May they take my legs! Similarly, may I give away my nose, my ears, each of my limbs, and beyond that, even my life!’ Constantly giving rise to the thought that they themselves are like medicinal trees, they produce this thought for as long as they live, not simply for the duration of a finger snap.

“Furthermore, Great Cloud Essence, it is like a horse king with a flying mane and the power of clouds who sets out with the firm intention to rescue people who have been shipwrecked. From the middle of Mount Malaya, he issues a great call: ‘Any sentient beings who grab hold of my back, my hindquarters, my tail, or even a single one of my hairs will all be saved!’ Similarly, if there are sentient beings who, even out of derision or criticism, cause monks, nuns, laymen, laywomen, carakas, wanderers, or any other sentient beings to hear a single profound sentence, or a verse, or even part of a sentence deriving from this samādhi on the Tathāgata’s permanence, eternality, tranquility, and stability and who explain these teachings, then bodhisattvas who abide in this samādhi will liberate those sentient beings, who are as though shipwrecked, from unpleasant rebirths in the lower realms.

“Furthermore, Great Cloud Essence, humans who simply hear of this samādhi will attain perfect lordship over humans, and they will never stray from that. They will attain perfect lordship over the gods, and they will never stray from that. They will attain the perfect lordship of Brahmā, and they will never stray from that. They will attain the perfect advent of buddhahood, and they will never stray from that. They will perfect the samādhi of this discourse, and they will never stray from that.”

“Bhagavān, does a bodhisattva who abides in this samādhi [F.199.a] have an exceedingly correct view?”

“Those bodhisattva mahāsattvas abiding in this samādhi who have a correct view based on the conceptions of reality, permanence, self, and sentient beings can be said to possess an exceedingly correct view.”

“Bhagavān, what does the Tathāgata mean by replying entirely with an explanation involving deceptive worldly conceptions?”

“Great Cloud Essence, ‘conceptions of reality, permanence, self, and sentient beings’ is an expression that means liberation. ‘All tathāgatas are permanent, eternal, tranquil, and stable’ is an expression for the unwaning sacred Dharma.”

“Bhagavān, what do you mean by saying that ‘like a child, one should form conceptions of reality, permanence, self, and sentient beings’?”

“Great Cloud Essence, do not entangle yourself like a silkworm! That is the essence of bodhisattva mahāsattvas who abide in this samādhi.”

“Bhagavān, on many occasions you have given various different responses that do not accord with the straightforward path that goes to the heart of the nature of the selflessness of phenomena. To what end do you speak of forming conceptions of permanence, self, and sentient beings? The Bhagavān has said, ‘Monks, liberation has the characteristic of space, which itself has no characteristics and no means by which it can be designated. Moreover, all the tathāgata, foe-destroyer, complete and perfect buddhas are also like this‍—equal to space.’

“The Bhagavān has also said that ‘the millions of tathāgatas are all like the moon reflected in water, like illusions, nonexistent, and void, their nature like that of a dream, hollow like the trunk of a plantain tree, and unstable like lightning and clouds. [F.199.b] All phenomena are empty and lack characteristics. The activities of phenomena are, in essence, like the traces of wind passing through space.’ Moreover, the Bhagavān has said that ‘all sentient beings in the world are subsumed under the inconceivable Dharma.’ Bhagavān, having realized the nature that is characterized by impermanence, how can one form conceptions of permanence, self, and sentient beings? How does one meditate upon the conduct of permanence? And subsequently, how does one train in this conduct?

“Again, the Bhagavān has said, ‘Monks, even if all the buddhas enter into deep concentration and search among everything subsumed within conditioned phenomena, they will not find any concept of self.’ If it is correct to say that there is no self, no life force, and no person and that all migrating beings are empty, then what is the meaning of the statement that one should form conceptions of permanence, self, and sentient beings?”

T“Great Cloud Essence," replied the Bhagavān, “where have you fled to? Where have you strayed to? From now on, do not say such things. Do not worry that bodhisattvas who abide in this samādhi are not in harmony with all phenomena. It is precisely because they are not out of harmony with all phenomena that they do not have to extensively maintain discipline or cultivate their minds. It is because they are not out of harmony with all phenomena that they are joyful and that their commitment to undertake the activities of bodhisattvas therefore never wanes. They do not have to fear the statement ‘all phenomena are annihilated.’ It is because all phenomena are not annihilated that they do not have to maintain discipline and do not have to cultivate their minds. It is because all phenomena are not annihilated that they are joyful and that their commitment to undertake the activities of bodhisattvas therefore never wanes.

“Similarly, the same thing applies to permanence, impermanence, conceit, lack of conceit, agitation, lack of agitation, conditioning, lack of conditioning, [F.200.a] voidness, nonvoidness, apprehension, nonapprehension, discipline, lax discipline, awareness, ignorance, names, namelessness, appropriation, nonappropriation, fear, fearlessness, signs, signlessness, death, deathlessness, awakening, and nonawakening.

“You do not have to be afraid of the statement ‘all phenomena are in parinirvāṇa.’ It is because all phenomena are without passing into53 parinirvāṇa that bodhisattvas who abide in this samādhi54 do not have to maintain discipline or cultivate their minds. It is because all phenomena are without passing into parinirvāṇa that they are joyful and that their commitment to undertake the activities of bodhisattvas therefore never wanes. What need is there to go on and on? Bodhisattvas who abide in this samādhi are well established, maintain discipline, and cultivate their minds because all beings are without passing into parinirvāṇa and because the Dharma teachings on the Tathāgata’s permanence, eternality, stability, and tranquility will not vanish.

“Furthermore, Great Cloud Essence, those who desire to abide in this samādhi should cultivate the conception of a self, cultivate the conception of a person, and cultivate the conception of a life force. Bodhisattvas who cultivate things in this way will quickly attain this samādhi.”

“Bhagavān, what understanding does the Tathāgata have in mind when making this statement?”

“Great Cloud Essence, bodhisattvas who abide in this samādhi cultivate the conception of a worldly self.”

“Bhagavān, is this a correct name where transworldly phenomena are concerned?”

“Bodhisattvas abiding in this samādhi who desire [F.200.b] to teach about transworldly conceptions and the conceptions of permanence and self should teach these correctly by way of five aspects. What are these five? They are like a grain seed, like a tree seed, like refined oil, like precious objects, and like an old snakeskin. In the case of these analogies, as long as grains such as rice and so forth are still developing from seeds, they are correctly classified and counted among indeterminate phenomena and are not fit for sentient beings’ use. When they have matured into their natural state, free from their husks, then they are fit for sentient beings’ use, and their seeds can be counted among the category of determinate phenomena.

“Similarly, when one is practicing in a way that is not in harmony with all phenomena, and as long as one has not obtained this samādhi, one should be correctly classified and counted among indeterminate phenomena, and one is not capable of saving sentient beings. When one has attained the nature that is free from the husk of the afflictions of views, of doubts, of the conception of passing into parinirvāṇa, and of belief in55 the nature that is impermanent and unstable, from then onward one will eliminate the doubts of all sentient beings and become their protector. The grain of the nature that is permanent, eternal, stable, and tranquil will have matured, and the concept of sentient beings will be established. In this fashion, all phenomena are like a grain seed.

“For the next analogy, Great Cloud Essence, it is like the fruits of the palm tree, the amṛtala, bamboo, and so forth. From the time they emerge as shoots and for as long as they have not matured into fruit, they are correctly classified and counted among indeterminate phenomena and are not fit for sentient beings’ use. When they have matured into their natural state, free from their outer peel, then they are fit for sentient beings’ use, and their seeds can be counted as determinate phenomena.

“Similarly, when one is practicing in a way that is not in harmony with all phenomena, and as long as one has not obtained this samādhi, one should be correctly classified and counted among indeterminate phenomena, and one is not capable of saving sentient beings. When one has attained the nature that is free from the outer peel of the afflictions of views, of doubts, [F.201.a] of the conception of passing into parinirvāṇa, and belief in the nature that is impermanent and unstable‍—from then onward one will eliminate the doubts of all sentient beings and become their protector. The seed of the nature that is permanent, eternal, stable, and tranquil will have matured, and the conception of sentient beings will be established.

“For the next analogy, Great Cloud Essence, it is like the refined oils produced from sugarcane, sesame, millet, sorghum, and cow’s milk. From the time those things emerge as sprouts or from the udder and as long as they have not been refined into oil, they are correctly classified and counted among indeterminate phenomena and are not fit for sentient beings’ use.

“Similarly, when one is practicing in a way that is not in harmony with all phenomena, and as long as one has not obtained this samādhi, one should be correctly classified and counted among indeterminate phenomena, and one is not capable of saving sentient beings. When one has attained the oily nature that is free from the outer peel of the afflictions of views, doubts, the conception of passing into parinirvāṇa, and of belief in the nature that is impermanent and unstable, from then onward one will eliminate the doubts of all sentient beings and become their protector. The seed of the nature that is permanent, eternal, stable, and tranquil will have matured, and the conception of sentient beings will be established.

“For the next analogy, Great Cloud Essence, it is like a leadsmith, coppersmith, jeweler, goldsmith, or anyone else who makes precious things, who finely grinds up rocks, stones, pebbles, and so forth, pulverizing and then firing them in an oven. Until those are blended into a single nature or become a precious object, they should be correctly classified and counted among indeterminate phenomena and are not fit for sentient beings’ use. When they have attained the nature that is free from rocks, stones, and pebbles, [F.201.b] then they are fit for sentient beings’ use and can be correctly included among phenomena that possess the eternal, stable, and permanent nature of precious objects.

“Similarly, when one is practicing in a way that is not in harmony with all phenomena, and as long as one has not obtained this samādhi, one should correctly be classified among indeterminate phenomena, and one is not capable of saving sentient beings. When one has attained the nature that is free from the faults of the afflictions of views, of doubts, of the conception of passing into parinirvāṇa, and of belief in the nature that is impermanent and unstable, from then onward one will eliminate the doubts of all sentient beings and become their protector. The seed of the nature that is permanent, eternal, stable, and tranquil will have matured, and the conception of sentient beings will be established.

“For the next analogy, Great Cloud Essence, it is like the old skin of an aged snake. As long as it has not been discarded, it is correctly classified among indeterminate phenomena. Similarly, when one has attained the nature that is free from the covering of the afflictions of views, of doubts, of the conception of passing into parinirvāṇa, and of belief in the nature that is impermanent and unstable, which is like an old snakeskin, from then onward one will eliminate the doubts of all sentient beings and become their protector. The seed of the nature that is permanent, eternal, stable, and tranquil will have matured, and the conception of sentient beings will be established.

“Therefore, Great Cloud Essence, sons or daughters of noble family who wish to have a correct view regarding self, sentient being, life force, and person, which bodhisattvas who abide in this samādhi cultivate through these five aspects, [F.202.a] should consider the meaning of this. For I say that whoever does not view these correctly does not see the truth, and sentient beings such as those are bound up with worldly phenomena based on confusion.”

“Bhagavān, what did the Tathāgata mean by this statement, that these five analogies indicate56 what is real? If the Tathāgata says that, then I would ask him to explain the reason for this statement. This poses a great contradiction for sentient beings. Why? The Bhagavān has said that ‘all worldly activities are impermanent phenomena.’ According to this statement, when the grain and trees and so forth used in these five examples have matured into fruition, will they not be again destroyed? If they are destroyed, then since sentient beings will also be destroyed, all similar phenomena should also be correctly classified as impermanent‍—this is what I would say. What is destroyed is then born again‍—this is what I would say.

“I do not think that sentient beings are of two kinds, that is, permanent and impermanent.57 All those who die here take rebirth elsewhere‍—this is what I would say. Therefore, all phenomena are impermanent‍—this is what I would say. Within this world, there are no phenomena that can be correctly observed to be permanent. If this is the case, then there cannot be two different types, permanent and impermanent‍—this is what I would say. And yet, how could I say that the Bhagavān himself makes false statements?”

The Bhagavān replied, “Great Cloud Essence, by contemplating in this way, have you not entangled yourself like a silkworm? What if, in a similar fashion, a certain person were to draw a comparison with the moon, saying to another, ‘Oh! Your face resembles a moon!’ Or another person were to draw a comparison with a mountain, saying, ‘Ah, the lord of elephants is like a mountain!’ Tell me‍—would that person’s face become like the moon, or would the great elephant become like a mountain?”

“Here, I would say that they are just drawing comparisons.”

“Great Cloud Essence, [F.202.b] within all worlds there is nothing that can truly be compared with these teachings. It is only because they bear some superficial resemblance that I have drawn comparisons using these five analogies. However, you must understand that there is nothing that compares to bodhisattvas who abide in this samādhi.”

“Bhagavān, what did the Tathāgata mean by saying that liberation is like the extinguishing of an iron lamp?”

“I did not say that liberation is like the extinguishing of an iron lamp. Rather, I was speaking of the exhaustion of the afflictions.”

“Bhagavān, given that you were not speaking of liberation but rather of the exhaustion of the afflictions, according to what understanding did you make such a false statement? What would you say now about the Tathāgata’s statement that all phenomena are like the moon reflected in water and like illusions?”

“This talk of being like the moon in water and like an illusion was also uttered in relation to the exhaustion of the afflictions. I was not speaking of all phenomena. Some phenomena are permanent, and some phenomena are impermanent‍—this is what I have said. How is this? Those sentient beings who are included on the side of liberation possess the character of permanent phenomena. Those who are included on the side of the absence of sentient beings and a life force possess the character of impermanent phenomena‍—this is what I have said.”

“Since you have replied from the standpoint of insubstantiality, what did the Bhagavān Tathāgata mean by teaching about being like the extinguishing of an iron lamp?”

“What substantial entity exists there?”

“There is the container of oil and its nature of iron.”

“Excellent, Great Cloud Essence, excellent! Bodhisattvas who desire to see in this way should similarly see bodhisattvas who abide in this samādhi as having a substantial nature. If the Tathāgata had taught that the container of oil and the nature of iron are extinguished simultaneously with the lamp, and that this is the manner of liberation, then it would follow that the Tathāgata is a proponent of nihilist views. Great Cloud Essence, I have not taught this. [F.203.a] However, that way of teaching according to insubstantiality‍—the teaching on the extinguishing of an iron lamp‍—describes the complete quelling of the afflictions. But the definitive teaching is that a substantial entity exists.”

“I beseech the Bhagavān Tathāgata to explain the previous teaching that even if all the buddhas search with the utmost concentration for billions of eons, they will never find a substantial entity.”58

“So it is, Great Cloud Essence. If all the tathāgatas were to search all realms of existence for countless billions of eons with the utmost concentration, it is unfounded to say that they would find the conception of a sentient being. To give an analogy, it is like a king among his queen and her retinue who is seen leaving his palace to go to another place. It would be unfounded to say that he is still among his queen and her retinue. Similarly, it would be unfounded to say that bodhisattva mahāsattvas who abide in this samādhi, who have abandoned existence as a self or a sentient being and who are free from all afflictions, are still within existence and have become defiled by its faults for the sake of sentient beings’ welfare.

“Therefore, when the Bhagavān says that within all realms of existence there are no phenomena‍—not even those as small as a mustard seed‍—that abide permanently, this teaches that there is no self, no sentient being, no life force, and no person. Yet you should cultivate the conception that the Buddhadharma will abide for an exceptionally long time. Bodhisattvas who abide in this samādhi are not attached, they are not unattached, and they do not abide in phenomena that can be appropriated. They are permanent, eternal, stable, blissful, fearless, free from pride, and free from all afflictions, selves, sentient beings, life forces, and persons. Great Cloud Essence, it is thus that I have spoken of permanence, eternality, and stability.

“Great Cloud Essence, in the vehicle of the śrāvakas, I have taught, ‘Monks, you should uphold that which is to be upheld. [F.203.b] That which is to be upheld is the acceptance of permanence, eternality, stability, and self. You should accept these. The basis of the view is permanence, eternality, and stability, which are the single support.’ When this lucid meaning did not become conspicuous, I clarified it, but this teaching of mine was not understood by the people of the world. Sentient beings of little merit, thinking that ‘liberation is extinction’ and ‘the Tathāgata enters a truly existent parinirvāṇa,’ began forming the conception of parinirvāṇa, viewing living beings as being like moths falling into a lantern.

“Consider this analogy: suppose that all the merchants had gathered in a certain place during the spring and bathed in the water of a great lake, and one of them lost the precious jewel known as endowed with all luminosity within the lake.59 Through the power of that jewel’s brilliance, all the water in the lake, as well as the bones, sand, gravel, and rocks within it, would be completely illuminated, shining even more brilliantly and clearly than the light of the sun and moon. Then, many people would dig with shovels in order to find that jewel. Whatever they found in there, they would think, ‘I have found that jewel!’ and become overjoyed. Then, those sentient beings would all sit down on the banks of the lake, and a feeling of arrogance would arise in each of them. Thinking, ‘We did not find anything,’ all those sentient beings would become dejected at not finding the precious jewel, thinking, ‘Alas! The jewel has not been found.’ Thinking thus, they would begin to harbor the idea that the jewel never existed and develop certainty in that. Yet, suppose one among them who was skilled in methods and intelligent searched for the jewel and was able to find it.

“Similarly, the śrāvakas and pratyekabuddhas, who do not understand the concealed words of all the discourses and samādhis, meditate on the impermanence of everything, the concept of emptiness, and the nonexistence of sentient beings. Because they have not obtained the understanding of the permanence of the Tathāgata, sentient beings cycle through existence like a wheel. However, [F.204.a] those noble sons and daughters who abide in this samādhi have found the precious jewel of the Tathāgata’s concealed words.

“Great Cloud Essence, therefore, wishing to perfectly and correctly behold all the tathāgatas, bodhisattvas who abide in this samādhi should produce the ideas of permanence, self, and sentient beings, and they should produce the idea of liberation. [B10]

“Furthermore, noble child, you should view bodhisattvas who abide in this samādhi as being like the shade of a tree. Why is this? When the tree is there, its shade arises. When there is shade, sentient beings who have become weary while traveling on the road can sit down there and catch their breath. Similarly, those sentient beings who desire the Tathāgata’s Dharma will go to those bodhisattvas60 for refuge. I say that for any sentient beings who view the Tathāgata as having passed into parinirvāṇa, there will not be even the slightest refuge to which they could go. Those who see correctly will not promulgate this doctrine. I say again and again that those sentient beings of the view based on the conception of passing into parinirvāṇa are in fact creating suffering themselves.”

At that time, from the western direction there arose a great golden light that shone brilliantly. That great golden light illuminated the entire great trichiliocosm world-system, causing it to glow with the brilliant light of blazing jewels. At that time, within the entire great trichiliocosm world-system, all sources of light apart from the single brilliant light of the Tathāgata were eclipsed, including all the brilliance of the moon and sun, all the brilliance of Śakra, Brahmā, and the world guardians, and all the brilliance of the nāgas, yakṣas, and garuḍas. The light completely illuminated all stones, trees, forests, mountains, great mountains, and all intermediate spaces within the world. [F.204.b] All sentient beings within the hell realms who were struck by that light had their suffering quelled.

Furthermore, within the great assembly of the Bhagavān and his retinue, sprouting from the ground there appeared six hundred million splendid and beautiful lotus flowers, fine in color and pleasing to behold, with trillions of petals, and spread out everywhere. Above them stretched jeweled nets that were sweet smelling, smooth and soft like kācalindi cloth, and pleasing to touch. Fragrant smells wafted from each of those lotus flowers, pervading the entire great trichiliocosm world-system with their scent. The perfumes of all gods, nāgas, yakṣas, gandharvas, and humans became permeated with that fragrance. All gods, humans, asuras, garuḍas, nāgas, yakṣas, gandharvas, kinnaras, and mahoragas whose noses were reached by the fragrance of those lotus flowers developed the joy of Dharma and became endowed with the causes for hearing the Dharma, thinking, ‘I myself am free from afflictions.’

Then the bodhisattva mahāsattva Great Cloud Essence, beholding that array of the light of the Dharma, joined his palms and addressed the Bhagavān, saying, “Bhagavān, the shining forth of this light throughout the ten directions and the emergence of this array of lotus flowers‍—for whom is this omen intended?”

Then the goddess Stainless Light addressed Great Cloud Essence, saying, “Noble Great Cloud Essence, why do you ask the Bhagavān for whom this omen is intended? Phenomena are signless and dreamlike, and yet you ask this question. It seems that you are again mistaken.”

“Goddess, excellent, excellent! So it is. Goddess, excellent! It is according to the perception that apprehends dreamlike objects according to the view that they possess signs that I ask the Bhagavān.”61

“Noble Great Cloud Essence, [F.205.a] for whose benefit do you form this conception that apprehends things according to the view of signs?”

“It is in order to benefit all sentient beings.”

“It is unfounded to say that one who is incapable of removing their own view of self could remove others’ view of self.”

The Bhagavān replied, “Great Cloud Essence, it is just as the goddess has said. All bodhisattvas who abide in this samādhi see correctly according to the perception of signlessness.”

“Bhagavān, if noble sons or daughters‍—bodhisattvas who abide in this samādhi‍—wish to see correctly in line with the conception that signs do not exist, then how should they see correctly?”

“Great Cloud Essence, bodhisattvas who abide in this samādhi display many forms of themselves throughout the great trichiliocosm world-system.”62

“Bhagavān, how do bodhisattvas who abide in this samādhi display many forms of themselves throughout the great trichiliocosm world-system?”

The Bhagavān replied, “To give an analogy, Great Cloud Essence, it is like an illusionist or an illusionist’s apprentice who, with skill developed through fervent training, displays himself transforming into a corpse amid great fanfare. He also displays himself transforming into various female forms, being captured by wild animals, and with his body melting, disappearing, or being burned, cut, or chopped up. With these forms he is capable of deceiving outsiders, yet when his displays are seen by those who are familiar with the ways in which these various forms are produced through secret methods, those people will not become fearful or unhappy. They will see those apparitions63 as endowed with the self-nature of knowledge-mantras.

“In similar fashion, bodhisattvas who abide in this samādhi, with fervent training on the path of permanence, display themselves in various forms throughout the great trichiliocosm world-system in order to liberate sentient beings. Seeing bodhisattvas who abide in this samādhi display themselves in various forms, those who are familiar with and skilled in these displays will not become afraid, frightened, terrified, fearful, or unhappy. [F.205.b] They will see those displays64 as endowed with the self-nature of the permanence of sentient beings.

“Furthermore, Great Cloud Essence, bodhisattvas who abide in this samādhi display themselves in various forms throughout the great trichiliocosm world-system, and in these forms, they perform countless, unfathomable, innumerable activities that engage harmoniously with the world. Again, they do so within three hundred billion Jambudvīpa continents. In similar fashion, they will grow old and again do so within one billion Jambudvīpa continents.”65

“Bhagavān, in what manner do bodhisattvas who abide in this samādhi display themselves in various forms throughout the great trichiliocosm world-system and perform countless unfathomable activities that engage harmoniously with the world?”

“Bodhisattvas who abide in this samādhi display themselves as appearing to be born from wombs in each and every Jambudvīpa continent, and sentient beings observe that these beings were born through childbirth. Yet, these bodhisattvas66 were not produced through intercourse, and thus they do not possess the self-nature of children.

“In each and every Jambudvīpa continent, they display themselves as appearing to go forth to renunciation, and sentient beings observe that they went forth to renunciation. Yet, these bodhisattvas do not engage in the perception of going forth to renunciation. They display themselves as appearing to perform the act of shaving their heads, and sentient beings observe that they have shaved their heads. Yet, these bodhisattvas do not engage in the conception of that.

“In each and every Jambudvīpa continent, they display themselves as appearing to go to scholars’ houses to learn all the books to be studied, and sentient beings observe that. Yet, these bodhisattvas have already thoroughly completed their training over many eons and have brought all activities to fulfillment after many trillions of eons.

“In each and every Jambudvīpa continent, they display themselves as appearing to go in the manner of geese and lions among humanity, [F.206.a] and sentient beings observe them as going in the manner of geese and lions among humanity. Yet, after many trillions of eons and so forth, these bodhisattvas have already abandoned the conception of them going in the manner of geese and lions.67

“In each and every Jambudvīpa continent, they display themselves with children and spouses, and sentient beings observe them as engaging in desire. Yet, although they do constantly and thoroughly engage in desire for the Dharma, these bodhisattvas do not abide in desire or afflictions.

“In each and every Jambudvīpa continent, they display themselves as appearing to defecate and urinate, and sentient beings observe that they defecate and urinate. Yet, after countless tens of millions of eons these bodhisattvas have abandoned the conceptions of defecating and urinating and do not engage in these conceptions.

“In each and every Jambudvīpa continent, they display themselves as appearing to use tooth-cleaning sticks, and sentient beings observe them as chewing on tooth-cleaning sticks. Yet, after countless tens of millions of eons these bodhisattvas have completely abandoned the tooth-cleaning stick of the afflictions, and their mouths possess the fragrance of the utpala flower.

“In each and every Jambudvīpa continent, they display themselves as appearing to hold parasols and wear shoes, and sentient beings observe that they hold parasols and wear shoes. Yet, after many tens of millions of eons these bodhisattvas have abandoned the conception of the parasols and shoes of the afflictions. Their bodies are pure, and they constantly hold the parasols of samādhi and the joy of Dharma and display many jeweled parasols and shoes of lotus flowers.

“In each and every Jambudvīpa continent, they display themselves as appearing to bathe, and sentient beings observe them bathing. Yet, after many tens of millions of eons these bodhisattvas have abandoned the conception of bathing. They constantly bathe in the water of the Dharma that has arisen from the many discourses, with all sentient beings as the ghats [that lead to their bathing ponds].

“In each and every Jambudvīpa continent, they display themselves as appearing to be naturally susceptible to illness, and sentient beings observe them relying on medicines. Yet, after many tens of millions of eons these bodhisattvas are free from all afflictions and have cleared away all illnesses. Moreover, they cure those sentient beings who have been struck by illness and who are naturally susceptible to desire.

“In each and every Jambudvīpa continent, they display themselves as susceptible to cold and heat, [F.206.b] and sentient beings observe them as susceptible to cold and heat. Yet, after many tens of millions of eons these bodhisattvas have abandoned all fear of cold and heat.

“In each and every Jambudvīpa continent, they display themselves as becoming afflicted with craving and clinging due to hunger and thirst, and sentient beings observe them as suffering hunger and thirst. Yet, after many tens of millions of eons, these bodhisattvas have crossed over the flowing river of fear due to the conception of hunger and thirst, and having done so they constantly conjure up food for those spirits afflicted by hunger and thirst, saying ‘Let there be food!’

“In each and every Jambudvīpa continent, they display themselves as undertaking the practice of the perfection of generosity, and sentient beings observe this, thinking, ‘Ah! They are sentient beings exerting themselves in generosity.’ Yet, over many tens of millions of eons, these bodhisattvas have constantly practiced the various perfections, and as a result they have become primary causes for sentient beings’ accumulation of the ten perfections.

In each and every Jambudvīpa continent, they display themselves in the manner of cakravartin kings, and sentient beings observe them as cakravartin kings, yet they do not engage in the conduct of ordinary cakravartin kings. Rather, they constantly act as kings who turn the wheel of the incontrovertible Dharma, and they enable all sentient beings to do the same.

“In each and every Jambudvīpa continent, they display themselves with the form and characteristics of one who goes forth having discarded a perfect and vast kingdom as if it were so much dry grass. In each and every one, they seem not to have gone forth to renunciation, and in each and every one, sentient beings observe them as not having gone forth to renunciation.

“In each and every Jambudvīpa continent, they display themselves68 as non-Buddhist renunciants who have gone forth to renunciation with false views, and sentient beings observe them as renunciants. Yet it is not the case that they have become renunciants who subscribe to non-Buddhist doctrines. Rather, they have gone forth to renunciation in order to liberate those non-Buddhist renunciants.

“In each and every Jambudvīpa continent, they display themselves first going forth to renunciation as the Tathāgata, and sentient beings observe them as having gone forth to renunciation as the Tathāgata. Yet, over many tens of millions of eons, these bodhisattvas have already fulfilled the activity of the Tathāgata’s going forth to renunciation. [F.207.a]

“In each and every Jambudvīpa continent, they display themselves as correctly observing the twelve austerities,69 and sentient beings observe them as ascetics who engage in austerities. Yet, over many tens of millions of eons, these bodhisattvas have already completed the austerities, and they constantly abide in equipoise.

“In each and every Jambudvīpa continent, they display themselves as sitting on a grass mat at the seat of awakening, and sentient beings observe them as sitting at the seat of awakening. Yet these bodhisattvas are constantly engaged in fulfilling the activities of awakening.

“In each and every Jambudvīpa continent, they display themselves as engaging in meditative absorption, samādhi, and equanimity, and sentient beings observe them as engaging in meditative absorption, samādhi, and equanimity. Yet, these bodhisattvas are constantly practicing the many practices of engaging in equanimity.

“In each and every Jambudvīpa continent, they display themselves as explaining the nine categories of discourses, and sentient beings observe them as the Bhagavān explaining the speech of the nine categories of discourses. Yet, these bodhisattvas are constantly explaining all the various categories of discourses.

“In each and every Jambudvīpa continent, they display themselves as definitively attaining the full measure of the basic precepts, and sentient beings observe them as possessing the full measure of the basic precepts. Yet, these bodhisattvas are constantly engaged in the various discourses belonging to the eighty-four thousand divisions of the Dharma and are constantly upholding all the various basic precepts.

“In each and every Jambudvīpa continent, they display themselves as subduing Māra at the base of the Bodhi tree, and sentient beings observe them as having defeated the armies of Māra. Yet, these bodhisattvas do not give rise to the conception of Māra and have permanently eliminated all the many tens of millions of māras such as the māra of the afflictions, the māra of the aggregates, and so forth.

“In each and every Jambudvīpa continent, they display themselves as attaining the four fruitions, such as the fruition of stream entry and so forth, and sentient beings observe them as having attained the four fruitions. Yet, these bodhisattvas do not give rise to the conception of the four fruitions. Since they conduct themselves in all the various fruitional activities but have not become non-returners, they are constantly reentering the links of conditioned existence in order to liberate all sentient beings. [F.207.b]

“In each and every Jambudvīpa continent, they display themselves as objects worthy of veneration, and sentient beings observe them as objects worthy of the entire world’s veneration. Yet, these bodhisattvas do not act with the pride of one who is an object worthy of veneration. Thinking, ‘I will not engage in the conception of being an object worthy of veneration until such time as all sentient beings have become objects worthy of veneration by attaining unsurpassed, complete, and perfect awakening,’ they engage in unblemished conduct.

“In each and every Jambudvīpa continent, they display themselves as creating schism among the saṅgha, and sentient beings observe them as having created schism among the saṅgha. Yet, over countless tens of millions of eons, these bodhisattvas have never before created schism among the saṅgha but rather have acted to bring benefit to the saṅgha.

“In each and every Jambudvīpa continent, they display themselves as casting aside the dust that has been touched by the Tathāgata’s feet, and sentient beings observe this, thinking, ‘Ah! This is one who merely wears the saffron-colored robes but engages in unbearable deeds.’ Yet, these bodhisattvas do not merely wear the saffron-colored robes. Rather, they benefit all sentient beings and guide them to happiness. Similarly, they moreover display themselves as complaining when they hear the teachings of Dharma at the Tathāgata’s feet, saying, ‘Ah! This recluse Gautama only speaks in words that are hard to understand.’ Sentient beings observe this, thinking, ‘Ah! This is a distracted monk with dull wisdom.’ Yet, over many tens of millions of eons, these bodhisattvas have acted to benefit and please the Tathāgata.

“In each and every Jambudvīpa continent, they display themselves as offering poisoned food to the Tathāgata, violating the basic precepts, and committing unforgivable offenses, and sentient beings observe them as violators of the precepts. Yet, these bodhisattvas cause all sentient beings to uphold the disciplinary precepts.

“In each and every Jambudvīpa continent, they display the many deeds of the tathāgatas, and sentient beings observe them as perfect teachers. Yet, these bodhisattvas are not perfect teachers. They are engaging in the adornments of the Tathāgata.

“In each and every Jambudvīpa continent, they display themselves as śrāvakas and pratyekabuddhas, and sentient beings observe them as śrāvakas and pratyekabuddhas. [F.208.a]

“In each and every Jambudvīpa, they display themselves as passing into parinirvāṇa, and sentient beings observe them passing into parinirvāṇa. Yet, because these bodhisattvas have already forever passed into parinirvāṇa, they will never pass into parinirvāṇa.

“By passing into parinirvāṇa once, these bodhisattvas will not have passed into parinirvāṇa. Rather, it is by passing into parinirvāṇa many times that they will pass into parinirvāṇa. By having passed into parinirvāṇa eight hundred forty billion times, they will pass into parinirvāṇa. By having passed into parinirvāṇa two hundred ten billion times from desire, they will eventually pass into parinirvāṇa, but it is not the case that they can pass into parinirvāṇa solely on the basis of desire. They will pass into parinirvāṇa two hundred ten billion times from anger. They will pass into parinirvāṇa two hundred ten billion times from ignorance. They will pass into parinirvāṇa two hundred ten billion times from an equal combination of desire, anger, and ignorance. By passing into parinirvāṇa in these four ways, they will eventually pass into great parinirvāṇa, which does not depend on desire, anger, ignorance, or an equal combination of the three.

“Thus, by passing into these four great parinirvāṇas over many tens of millions of eons, they fulfill all their activities and, through their power to tame beings, display themselves as passing into parinirvāṇa. However many aspects of nonvirtue exist, that is the number of times they will pass into parinirvāṇa. They will constantly pass into parinirvāṇa for an instant, for a second, and for a minute. Thus, they will pass into parinirvāṇa in many ways, and yet since even the name of parinirvāṇa has never existed, they will never pass into parinirvāṇa.

“In each and every Jambudvīpa continent, they will display themselves performing the deeds of Māra, and sentient beings will observe them as evil Māra. [F.208.b] Yet, these bodhisattvas do not perform the deeds of Māra. While constantly performing as many of Māra’s deeds as there are aspects of nonvirtue such as desire, anger, ignorant fear, and so forth, they do not maintain those deeds of Māra that are extremely harmful.

“In each and every Uttarakuru continent, they display themselves as appearing to be born from wombs, and sentient beings observe that these bodhisattvas were born through childbirth. Yet, these bodhisattvas were not produced through intercourse, and thus they do not possess the self-nature of children.

“In each and every Uttarakuru continent, they display themselves as appearing to go forth to renunciation, and sentient beings observe that they went forth to renunciation. Yet, these bodhisattvas do not engage in the conception of going forth to renunciation. They display themselves as appearing to perform the act of shaving their heads, and sentient beings observe that they have shaved their heads. Yet, these bodhisattvas do not engage in the conception of that.

“In each and every Uttarakuru continent, they display themselves as appearing to go to scholars’ houses to learn all the books to be studied, and sentient beings observe that. Yet, these bodhisattvas have already thoroughly completed their training over many eons and have brought all activities to fulfillment after many trillions of eons.

“In each and every Uttarakuru continent, they display themselves as appearing to go in the manner of geese and lions among humanity, and sentient beings observe them as going in the manner of geese and lions among humanity. Yet, after many trillions of eons and so forth, these bodhisattvas have already abandoned the conception of going in the manner of geese and lions.

“In each and every Uttarakuru continent, they display themselves with children and spouses, and sentient beings observe them as engaging in desire. Yet, although they do constantly and thoroughly engage in desire for the Dharma, these bodhisattvas do not abide in desire or afflictions.

“In each and every Uttarakuru continent, they display themselves as appearing to defecate and urinate, and sentient beings observe that they defecate and urinate. Yet, after countless tens of millions of eons these bodhisattvas have abandoned the conceptions of defecating and urinating and do not engage in these conceptions.

“In each and every Uttarakuru continent, they display themselves as appearing to use tooth-cleaning sticks, and sentient beings observe them as chewing on tooth-cleaning sticks. Yet, after countless tens of millions of eons these bodhisattvas have completely abandoned the tooth-cleaning stick of the afflictions, and their mouths possess the scent of the utpala flower. [F.209.a]

“In each and every Uttarakuru continent, they display themselves as appearing to hold parasols and wear shoes, and sentient beings observe that they hold parasols and wear shoes. Yet, after many tens of millions of eons these bodhisattvas have abandoned the conception of the parasols and shoes of the afflictions; their bodies are pure, and they constantly hold the parasols of samādhi and the joy of Dharma and display many jeweled parasols and shoes of lotus flowers.

“In each and every Uttarakuru continent, they display themselves as appearing to bathe, and sentient beings observe them as bathing. Yet, after many tens of millions of eons these bodhisattvas have abandoned the conception of bathing. They constantly bathe in the water of the Dharma that has arisen from the many discourses, with all sentient beings as the ghats [that lead to their bathing ponds].

“In each and every Uttarakuru continent, they display themselves as appearing to be naturally susceptible to illness, and sentient beings observe them relying on medicines. Yet, after many tens of millions of eons these bodhisattvas are free from all afflictions and have cleared away all illnesses. Moreover, they cure those sentient beings who have been struck by illness and who are naturally susceptible to desire.

“In each and every Uttarakuru continent, they display themselves as susceptible to cold and heat, and sentient beings observe them as susceptible to cold and heat. Yet, after many tens of millions of eons these bodhisattvas have abandoned all fear of cold and heat.

“In each and every Uttarakuru continent, they display themselves as becoming afflicted with craving and clinging due to hunger and thirst, and sentient beings observe them as suffering hunger and thirst. Yet, after many tens of millions of eons, these bodhisattvas have crossed over the flowing river of fear due to the conception of hunger and thirst, and having done so they constantly conjure food for those spirits afflicted by hunger and thirst, saying ‘Let there be food!’

“In each and every Uttarakuru continent, they display themselves as undertaking the practice of the perfection of generosity, and sentient beings observe this, thinking, ‘Ah! They are sentient beings exerting themselves in generosity.’ Yet, over many tens of millions of eons, these bodhisattvas have constantly practiced the various perfections, and as a result they have become primary causes for sentient beings’ accumulation of the ten perfections.

“In each and every Uttarakuru continent, they display themselves in the manner of cakravartin kings, [F.209.b] and sentient beings observe them as cakravartin kings, yet they do not engage in the conduct of ordinary cakravartin kings. Rather, they constantly act as kings who turn the wheel of the incontrovertible Dharma, and they enable all sentient beings to do the same.

“In each and every Uttarakuru continent, they display themselves with the form and characteristics of one who goes forth having discarded a perfect and vast kingdom as if it were so much dry grass. In each and every one, they seem not to have gone forth to renunciation, and in each and every one, sentient beings observe them as not having gone forth to renunciation.

“In each and every Uttarakuru continent, they display themselves70 as non-Buddhist renunciants who have gone forth to renunciation with false views, and sentient beings observe them as renunciants. Yet it is not the case that they have become renunciants who subscribe to non-Buddhist doctrines. Rather, they have gone forth to renunciation in order to liberate those non-Buddhist renunciants.71

“In each and every Uttarakuru continent, they display themselves first going forth to renunciation as the Tathāgata, and sentient beings observe them as having gone forth to renunciation as the Tathāgata. Yet, over many tens of millions of eons, these bodhisattvas have already fulfilled the activity of the Tathāgata’s going forth to renunciation.

“In each and every Uttarakuru continent, they display themselves as correctly observing the twelve austerities, and sentient beings observe them as ascetics who engage in austerities. Yet, over many tens of millions of eons, these bodhisattvas have already completed the austerities, and they constantly abide in equipoise.

“In each and every Uttarakuru continent, they display themselves on a grass mat at the seat of awakening, and sentient beings observe them as sitting at the seat of awakening. Yet these bodhisattvas are constantly engaged in fulfilling the activities of awakening.

“In each and every Uttarakuru continent, they display themselves as engaging in meditative absorption, samādhi, and equanimity, and sentient beings observe them as engaging in meditative absorption, samādhi, and equanimity. Yet, these bodhisattvas are constantly practicing the many practices of engaging in equanimity.

“In each and every Uttarakuru continent, they display themselves as explaining the nine categories of discourses, and sentient beings observe them as the Bhagavān explaining the speech of the nine categories of discourses. [F.210.a] Yet, these bodhisattvas are constantly explaining all the various categories of discourses.

“In each and every Uttarakuru continent, they display themselves as definitively attaining the full measure of the basic precepts, and sentient beings observe them as possessing the full measure of the basic precepts. Yet, these bodhisattvas are constantly engaged in the various discourses belonging to the eighty-four thousand divisions of the Dharma and are constantly observing all the various basic precepts.

“In each and every Uttarakuru continent, they display themselves as subduing Māra at the base of the Bodhi tree, and sentient beings observe them as having defeated the armies of Māra. Yet, these bodhisattvas do not give rise to the conception of Māra and have permanently eliminated all the many tens of millions of māras such as the māra of the afflictions, the māra of the aggregates, and so forth.

“In each and every Uttarakuru continent, they display themselves as attaining the four fruitions, such as the fruition of stream entry and so forth, and sentient beings observe them as having attained the four fruitions. Yet, these bodhisattvas do not give rise to the conception of the four fruitions. Since they conduct themselves in all the various fruitional activities but have not become non-returners, they are constantly reentering the links of conditioned existence in order to liberate all sentient beings.

“In each and every Uttarakuru continent, they display themselves as objects worthy of veneration, and sentient beings observe them as objects worthy of the entire world’s veneration. Yet, these bodhisattvas do not act with the pride of one who is an object worthy of veneration. Thinking, ‘I will not engage in the conception of being an object worthy of veneration until such time as all sentient beings have become objects worthy of veneration by attaining unsurpassed, complete, and perfect awakening,’ they engage in unblemished conduct.

“In each and every Uttarakuru continent, they display themselves as creating schism among the saṅgha, and sentient beings observe them as having created schism among the saṅgha. Yet, over countless tens of millions of eons, these bodhisattvas have never before created any schism among the saṅgha but rather have acted to bring benefit to the saṅgha.

“In each and every Uttarakuru continent, they display themselves as casting aside the dust that has been touched by the Tathāgata’s feet, and sentient beings observe this, thinking, ‘Ah! This is one who merely wears the saffron-colored robes but engages in unbearable deeds.’ Yet, these bodhisattvas do not merely wear the saffron-colored robes. Rather, they benefit all sentient beings and guide them to happiness. [F.210.b] Similarly, they moreover display themselves as complaining when they hear the teachings of Dharma at the Tathāgata’s feet, saying, ‘Ah! This recluse Gautama only speaks in words that are hard to understand.’ Sentient beings observe this, thinking, ‘Ah! This is a distracted monk with dull wisdom.’ Yet, over many tens of millions of eons, these bodhisattvas have acted to benefit and please the Tathāgata.

“In each and every Uttarakuru continent, they display themselves as offering poisoned food to the Tathāgata, violating the basic precepts, and committing unforgivable offenses, and sentient beings observe them as violators of the precepts. Yet, these bodhisattvas cause all sentient beings to uphold the disciplinary precepts.

“In each and every Uttarakuru continent, they display the many deeds of the tathāgatas, and sentient beings observe them as perfect teachers. Yet, these bodhisattvas are not perfect teachers. They are engaging in the adornments of the Tathāgata.

“In each and every Uttarakuru continent, they display themselves as śrāvakas and pratyekabuddhas, and sentient beings observe them as śrāvakas and pratyekabuddhas.

“In each and every Uttarakuru continent, they display themselves as passing into parinirvāṇa, and sentient beings observe them passing into parinirvāṇa. Yet, because these bodhisattvas have already forever passed into parinirvāṇa, they will never pass into parinirvāṇa.

“By passing into parinirvāṇa once, these bodhisattvas will not have passed into parinirvāṇa. Rather, it is by passing into parinirvāṇa many times that they will pass into parinirvāṇa. By having passed into parinirvāṇa eight hundred forty billion times, they will pass into parinirvāṇa. By having passed into parinirvāṇa two hundred ten billion times from desire, they will eventually pass into parinirvāṇa, but it is not the case that they can pass into parinirvāṇa solely on the basis of desire. They will pass into parinirvāṇa two hundred ten billion times from anger. They will pass into parinirvāṇa two hundred ten billion times from ignorance. [F.211.a] They will pass into parinirvāṇa two hundred ten billion times from an equal combination of desire, anger, and ignorance. By passing into parinirvāṇa in these four ways, they will eventually pass into great parinirvāṇa, which does not depend on desire, anger, ignorance, or an equal combination of the three.

“Thus, by passing into these four great parinirvāṇas over many tens of millions of eons, they fulfill all their activities and, through their power to tame beings, display themselves as passing into parinirvāṇa. However many aspects of nonvirtue exist, that is the number of times they will pass into parinirvāṇa. They will constantly pass into parinirvāṇa for an instant, for a second, and for a minute. Thus, they will pass into parinirvāṇa in many ways, and yet since even the name of parinirvāṇa has never existed, they will never pass into parinirvāṇa.

“In each and every Uttarakuru continent, they will display themselves performing the deeds of Māra, and sentient beings will observe them as evil Māra. Yet, these bodhisattvas do not perform the deeds of Māra. While constantly performing as many of Māra’s deeds as there are aspects of nonvirtue such as desire, anger, ignorant fear, and so forth, they do not maintain those deeds of Māra that are exceedingly harmful.

“Just as it is for the continents of Jambudvīpa and Uttarakuru, so it is for all the continents. They display themselves as each of the Four Great Kings, or as Śakra, Lord of the Devas, surrounded by the host of deities from the Heaven of the Thirty-Three, and the deities of the Heaven of the Thirty-Three observe them as Śakra, Lord of the Devas. In a similar fashion, they display themselves72 as the Four World Guardians. In all realms of existence, they display themselves being born from wombs into all manner of existences, and sentient beings in all manner of existences observe these bodhisattvas as appearing in the same forms as themselves. Similarly, they display themselves as possessing all the natures of the twelve links of conditioned existence and as engaging in the conception of the realm of sentient beings. However, they do not abide in the realm of sentient beings but rather in the Dharma realm, and sentient beings observe them as constantly discoursing on the Dharma. [F.211.b]

“Therefore, Great Cloud Essence, bodhisattvas who abide in this samādhi of the tide of the deep, constant ocean are not bound to a single location as their basis of rebirth. They do not engage in the behavior belonging to the domains of the śrāvakas and pratyekabuddhas. To liberate all sentient beings, they carry out myriad activities that engage harmoniously with the world. Constantly engaging harmoniously with all worlds, they display themselves wherever there are beings to be tamed. Therefore, this is called engaging in the conception of signlessness. I say that whoever sees that the conception of objects in terms of signs is inferior is one who sees correctly. Just as the goddess Stainless Light has demonstrated this signless gnosis, so do all the tathāgatas demonstrate it to bodhisattvas who abide in this samādhi.”

At this point, Great Cloud Essence said, “Ah, Bhagavān! This goddess Stainless Light is extremely skilled. With subtle cognition she meditates upon the inconceivable domain of signless gnosis, and she sees perfectly and correctly.”

At that time the Bhagavān, knowing all this, endowed with the powers of omniscience, smiled and emitted rays of blue, yellow, red, white, ocher, clear, and silver light from his mouth. The light spread without limit throughout the infinite world systems, reaching all the way up to the Brahmā world, and then returned to circle three times around the Bhagavān before disappearing into his crown. On that occasion, the earth shook, violently shook, quaked, and violently quaked with a sixfold earthquake.

“To give an analogy, noble child, just as the Uttarakuru continent has been permanently, completely adorned and thoroughly beautified in all directions, in the same fashion the goddess73 sees this great trichiliocosm world-system as beautifully adorned.”

At that time, the bodhisattva mahāsattva Great Cloud Essence rose from his seat, arranged his robe over one shoulder, and prostrated, [F.212.a] touching his head to the Bhagavān’s feet, and then asked the Bhagavān, “Bhagavān, the tathāgatas do not smile without a reason. Why did you smile so? What are the cause and conditions? For what purpose did you produce these rays of light?”

The Bhagavān replied, “When you saw this great light that arose earlier when a bodhisattva from the western lands came down here, I knew that74 you would be amazed and would ask, ‘Bhagavān, for whom is this omen intended?’ For this reason, and for the benefit of all sentient beings, I smiled so.”

“Bhagavān, I beseech you to cause that bodhisattva, that supreme being, to appear.”

“In the western direction there is a tathāgata, foe-destroyer, perfectly complete buddha named Amitābha, who presides over a world system called Blissful. This bodhisattva currently resides there happily. The tathāgata, foe-destroyer, complete and perfect buddha Amitābha, while teaching the Dharma, has sent him off, saying, ‘Presently, in the world system called Endurance, the Bhagavān Śākyamuni is going to teach the great Dharma of all the buddhas known as The Great Cloud, in order to benefit, delight, and please the sentient beings of the Jambudvīpa continent who have little merit. You should go there and take up this samādhi.’ Great Cloud Essence, do you see his essential body?”

“Bhagavān, I see well the nature of his essential body, which appears so great that it is nine million nine hundred thousand yojanas tall. Ah, Bhagavān! What is the name of this bodhisattva with such a great body? If his ordinary body is like this, then what sort of empowered manifestation body does he have? In what manner does he act as physician for all sentient beings? As a physician to all sentient beings, I beseech the Bhagavān to explain.”

The Bhagavān replied, “This bodhisattva who is skilled in means is named Infinite Light. [F.212.b] He has come here in order to hear the prophecy concerning the goddess Stainless Light, to make sentient beings happy, to benefit, delight, and liberate sentient beings, and to pay homage to this samādhi.”

“I beseech the Bhagavān Tathāgata to give a prophecy explaining when the goddess Stainless Light will leave behind her female form.”

“Great Cloud Essence, you should not view this in terms of ‘leaving behind the female form.’ ”

“How then, Bhagavān?”

“She is not a woman. The goddess Stainless Light has performed the activities of a bodhisattva over countless tens of millions of eons. She has taken up a woman’s body through her power to tame sentient beings. Therefore, you should see hers as a body of skillful means. Since bodhisattva mahāsattvas who abide in this samādhi constantly engage in all manner of skillful means, they make the mental aspiration to engage in the conception of a desirable woman’s body. Thus, thinking of attaining a woman’s body they engage in doing so, and yet they are not sullied or contaminated by thoughts of desire.”

“For the benefit of all sentient beings, I beseech the Bhagavān to give a prophecy here explaining in what family and town the goddess Stainless Light will perform her activities.”

The Bhagavān replied, “Seven hundred years after I have passed into parinirvāṇa through skillful means, this goddess Stainless Light will be born in the southern region, into a country called Benighted. Within that great country there will be a river called Fine Blackness. On the southern banks of that river there will be a city called Definitively Possessing Noble Qualities, where there will arise a royal family named Enjoying Bliss. After three generations, within that family there will arise a king named Increasing Majesty. That king will have a beloved and cherished daughter, beautiful to behold, perfumed and beautifully adorned, who by nature upholds the perfect conduct of the family of the Tathāgata. [F.213.a] As his daughter grows, so will the fortune of the capital increase, so that that royal city will become very prosperous and large, and similarly the entire country of Benighted will become larger and more prosperous. All the grains will produce abundant harvests. All the people will speak truthfully. Without sickness or fear, they will all become joyful.

“At that time, her father, the king Increasing Majesty, will see how, through his own merit, all the people are dwelling happily and all the crops are flourishing in his prosperous and large kingdom. He will give his daughter the name Abundant Harvest, to correspond with her virtuous qualities. Then, as the king Increasing Majesty’s merit is gradually exhausted, he will approach the time of his death. All the people from the city, its environs, and the entire land will gather, thinking, ‘Although the young prince is not capable of becoming king, this princess Abundant Harvest could herself be empowered as king, and the prince installed in the palace as king75 in name only. It would be excellent if this were done.”

Then, the princess and the prince will do so, becoming installed as rulers under the assumed names of Mr. and Mrs. Wudi,76 and she herself will rule over her homeland, administering the great kingdom in her female form. She will tame all the evil factions of non-Buddhists, and after erecting monumental stūpas to the Tathāgata in all locations throughout the continent of Jambudvīpa, she will pay homage to them, exalt them, honor them, and make offerings to them. With great parasols, banners, and victory banners adorned with all kinds of jewels, and with sandalwood powder infused with all manner of scents, incense, all sorts of flowers, drums, gongs, kettledrums, lutes, flutes, and hundreds of cymbals, she will make offerings to them, circulating all throughout Jambudvīpa. For the monks who possess discipline and virtuous qualities, she will provide robes, alms, cushions, medicines for curing illness, and all manner of supplies. She will practice the ten perfections [F.213.b] and constantly uphold the five precepts. For all sentient beings who are poor or in servitude, she will give whatever to whomever in order to benefit them by any means, whoever and wherever they are. She will gradually tame many tens of millions of sentient beings, and once she has seen that those sentient beings’ virtuous roots have ripened, she will employ whichever of the infinite skillful means are available to her to proclaim the unparalleled sound of the sublime Dharma teachings of the peerless precious discourses spoken by all the tathāgatas, such as this Great Cloud discourse and others. She will copy these discourses77 and place the unparalleled volumes in all places that have been blessed by the buddhas. After having planted the peerless seed of awakening78 in this fashion, she will finally come to the end of her life. At that time, the queen Abundant Harvest, the great wise woman, the goddess skilled in means and possessing profound knowledge, will leave behind her female form.”

Great Cloud Essence asked, “Bhagavān, in order to engender faith in all sentient beings, will this goddess perform the great miraculous display of passing into parinirvāṇa?”

The Bhagavān replied, “Great Cloud Essence, are you saying that this goddess is not capable of performing such a great miraculous display?”

“No, Bhagavān.”

The Bhagavān continued, “Great Cloud Essence, do not say that this goddess is not capable of exhibiting a great miraculous display. However, through her power to tame beings, she may choose not to. Why is that? After this goddess and others become monks and nuns who possess discipline, it is unfounded to think that here in Jambudvīpa there will be no sentient beings who do not pass into parinirvāṇa. Therefore, Great Cloud Essence, in order to engender faith in all future sentient beings with little merit, I give prophecies for the bodhisattvas in this discourse. At that time, Great Cloud Essence, when this goddess has left behind her female form, she will take birth in the buddhafield of Amitābha, the world system Blissful. As she experiences bliss in that world system, she will gradually attain buddhahood.”

“Bhagavān, when will this goddess who possesses skill in means attain buddhahood? [F.214.a] By what name will she be known? What will that Bhagavān’s world system be like?”

“This goddess will attain unsurpassed, complete, and perfect awakening and realize buddhahood within this great trichiliocosm world-system after five hundred inconceivable eons have passed. She will become a tathāgata, endowed with knowledge and its supporting conduct, a well-gone one, knower of the world, unexcelled charioteer who tames beings, teacher of humans and gods, a bhagavān buddha by the name of Increasing Purity and Truth. This world system of Endurance will become the world system Refined Purity, and the eon will be known as Purity and Truth. The world system Refined Purity will prosper and flourish, and it will be filled with bliss, happiness, good harvests, and many beings and people. At that time, when this world system has become prosperous and flourishing, there will arise a city here in Jambudvīpa called Fragrant Purity populated by ninety-eight trillion people. Within that incomparable city, there will be many incomparable walls, mansions, canopies, and moats. The river Fine Blackness, purified and with all its afflictions pacified, will at that time be called Excellent Purity, and on its banks, near and far, will lie incomparable groves with delightful gardens.

“That world system of Refined Purity will be just like Tuṣita Heaven with all its divine enjoyments and wealth. There will be no mountains, boulders, dirt, pebbles, gravel, and the like. Even the name non-Buddhist will not exist, and the names śrāvaka and pratyekabuddha will not be heard. All men and women will join the bodhisattva saṅgha. There will be no mention or knowledge of the śrāvakas and pratyekabuddhas, but reports of the Great Vehicle discourses will spread far and wide. There will appear sentient beings who will triumph over Māra and all hostile forces. [F.214.b] There will appear many who will attain the discoveries of purity and great acceptance. The ground will be made from all variety of precious jewels, and the Jambu river will be lined with golden flowers and all kinds of lotus blossoms. The Tathāgata’s lifespan will be unfathomable, and similarly the lifespan of all humans will be incalculable. The Tathāgata will abide in the city Fragrant Purity. I say that through that bhagavān’s special aspiration, in the future the entire great throng of sentient beings who simply hear of that tathāgata’s characteristics will, after they pass away from their current body, be born directly within the city Fragrant Purity in the world system of Refined Purity. They will not be destined for the domains of the four unpleasant rebirths.

“Therefore, Great Cloud Essence, I say that you should bear in mind the virtuous qualities of that bhagavān’s world system called Refined Purity, the eon called Purity and Truth, and the tathāgata named Increasing Purity and Truth.”

At this point, an innumerable throng of gods and humans set forth from the great assembly and paid great homage to the Bhagavān, dancing and singing, and they all produced the aspiration to engage in the bodhisattva conduct of the Bhagavān.

“This is the continuum of explanations drawn from the hundred thousand chapters of eight-syllable verse of The Great Cloud, which contains prophecies for as many sentient beings of the future as there are grains of sand.”

After the Bhagavān made this statement, Great Cloud Essence and the rest of the gods, nāgas, yakṣas, garuḍas, kinnaras, mahoragas, humans, and nonhumans all rejoiced and praised the discourse spoken by the Bhagavān.