Toh 232The Noble Mahāyāna Sūtra “The Great Cloud”

Summary

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

Acknowledgements

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

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

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

Introduction

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

These themes are shared with the famous Mahāparinirvāṇa-mahāsūtra, which exerted a
tremendous influence on doctrinal developments in Chinese and East Asian Buddhism in the fifth and sixth centuries. Indeed,
Chinese bibliographers classified The Great Cloud with a handful of other sūtras that they
considered to be related to the Mahāparinirvāṇa-mahāsūtra, arguably the earliest extant work
on buddha nature (tathāgatagarbha). Several Tibetan authors, too, beginning in the fourteenth
century with Dolpopa Sherab Gyaltsen, listed the sūtra among those related to buddha nature or those of definitive
meaning.

The Great Cloud is also thematically related to The Golden Light (Suvarṇaprabhāsa, Toh 555–557), and a dialogue that occurs in chapter 37 between the
brahmin Kauṇḍinya and a Licchavi youth is also found in the various Tibetan and Chinese recensions of that discourse.

The Great Cloud opens with a long introduction that enumerates the various assemblies of
human and nonhuman beings who were in attendance when the discourse was spoken. This section, which takes up the entirety of
the first fascicle and continues into the second fascicle, is one of the longest and most detailed introductions to be found
in any Mahāyāna sūtra. The scripture goes on to introduce the primary interlocutor, a bodhisattva named Great Cloud Essence,
who emerges from the assembly to ask the Buddha a long series of questions on a variety of topics related to the conduct of
bodhisattvas. The Buddha praises the bodhisattva’s questions and responds by introducing The Great
Cloud, which is described as the “steadfast treasury of the sacred Dharma.” Great Cloud Essence asks for more
teachings on this topic, and the Buddha grants his request, which prompts a great display of miraculous signs, eliciting
praise for the Buddha’s qualities from the entire assembly.

In the second chapter, the Buddha explains that The Great Cloud contains four hundred
“samādhi gateways” that all bodhisattvas should master, and he gives an extensive explanation of the first samādhi and its
qualities. These qualities correspond to the questions asked by Great Cloud Essence in the first chapter. The Buddha then
proceeds to enumerate the remaining samādhis and repeats all the qualities enumerated for the first samādhi, explaining that
they apply likewise to all the other samādhi gateways.

These two long chapters are followed by a series of short sections. Chapters 3 through 36 each follow the same general
structure: Great Cloud Essence asks the Bhagavān to enumerate a series of techniques or “gateways”—dhāraṇī gateways,
liberation gateways, Dharma gateways, etc.—related to a single theme. The Buddha then lists those gateways, and a member of
the audience steps forth, makes offerings, and offers a short praise of the Buddha’s teachings.

In the penultimate chapter, chapter 37, Great Cloud Essence asks again about the four hundred samādhi gateways, and
the Buddha responds with a long discussion of the various practices to be performed by bodhisattvas who cultivate the
teachings of The Great Cloud. An important theme of this section is that bodhisattvas must engage
harmoniously with the world. As in The Teaching of Vimalakīrti, the Buddha recommends that bodhisattvas gather disciples by using skillful means to give the appearance of
engaging in all manner of activities that might be considered contrary to the Dharma, such as having a family, accumulating
wealth, and associating with non-Buddhists and people of questionable ethics.

Following this discussion, we are introduced to another interlocutor, the brahmin Kauṇḍinya, who steps forth to
question the Buddha specifically about the Buddha’s cousin Devadatta. Kauṇḍinya condemns the conduct of Devadatta and the
so-called “group of six monks,” who are always finding ways to break the rules of pure conduct set forth by the Buddha.
However, Great Cloud Essence, speaking on behalf of the Buddha, chides Kauṇḍinya for his views and explains that Devadatta and
the group of six are really bodhisattvas displaying skillful means. Following this, Kauṇḍinya requests the Buddha to grant him
the boon of a relic that he can venerate. A Licchavi youth steps forward from the audience and explains to Kauṇḍinya just how
rare it is for a buddha relic to appear in the world. Then, a goddess named Stainless
Light steps forth and asks the Buddha about the brahmin and the Licchavi. The Buddha proceeds to explain that these
two beings have been karmically connected for many eons, describe their former activities, and give a prophecy of their future
attainment of buddhahood. The Buddha then gives further prophecies for these two individuals and for the goddess Stainless Light and the bodhisattva Great Cloud Essence. Most notably, Kauṇḍinya is to
be reborn as the Mauryan king Aśoka.

The final chapter, chapter 38, continues this theme of prophecies, as a host of gods questions the Buddha about the
future fate of this discourse. The Buddha explains that in the future there will be many people who will question the
authenticity and legitimacy of this discourse and its teachings. However, there will arise one monk who will defend the sūtra
and spread its teachings, and due to his dedication, the teachings will not disappear. The Buddha goes on to describe the
merits that will come from practicing the teachings of this discourse. A series of marvels then occurs, including the
appearance of a great light from the western region, and, when questioned by Great Cloud Essence, the Buddha describes all the
altruistic magical acts that bodhisattvas who cultivate these teachings will display to engage with ordinary beings in
accordance with their individual dispositions and guide them to take up the Buddhist teachings. Finally, the Buddha smiles and
gives a prophecy for the goddess Stainless Light, explaining that she will be born as
a princess who will rule her kingdom as a queen who will carry out many awakened activities before being reborn in the pure
land of the buddha Amitābha, where she will finally attain buddhahood. In China, this prophecy came to be connected to the
reign of Empress Wu in the seventh and early eighth centuries.

The Great Cloud is classified within the “General Sūtra” section of the Tibetan Kangyur.
The Tibetan translation is attributed to the Indian translator Surendrabodhi and the Tibetan translator and editor Yeshe Dé.
The Great Cloud is listed in the ninth-century Denkarma catalog, in which it is included
among the “Various Great Vehicle Sūtras.” It is also recorded in the ninth-century Phangthangma catalog, in the category of “Great
Sūtras.”

The Dégé Kangyur contains three additional sūtras (Toh 233–235) that are all related somehow through content and
intertextual reference to The Great Cloud (Toh 232) that we have translated here. These three
texts all present themselves as individual chapters that belong to The Great Cloud. This may
perhaps be a reference to Toh 232, but the exact relationship and history of the four texts nevertheless remains unclear.

Toh 233 presents itself as the “thirty-seventh chapter” of The Great Cloud, even though
Toh 232 as contained in the Dégé Kangyur already contains a chapter 37 that is altogether different. While Toh 233 contains
thematic elements that connect it to Toh 232, such as the presence of the bodhisattva Great Cloud
Essence and references to the Dharma gateways contained within The Great Cloud, it largely
consists of original material.

Toh 234 is entitled The Great Cloud Chapter on the Array of Winds, The Essence of All
Nāgas and also presents itself as (an unnumbered) chapter of The Great Cloud. This
text is quite close in content to Toh 235 and both texts appear to have been intended largely for ritual and recitation
purposes to achieve timely and appropriate rains. Toh 235 is simply titled The Great Cloud
, but in the colophon a more specific title is
given, as From “The Great Cloud,” the Sixty-Fourth Chapter “The Array of Winds That Send Down Rainfall”
Together With its Ritual Manual. Despite this supplementary text being presented as the “sixty-fourth chapter” of
The Great Cloud, Toh 232 itself in all its extant versions only contains thirty-eight
chapters. Further research is therefore required to establish the relationship and shared history of these four interrelated
texts.

This scripture was also translated into Chinese (Taishō
387) in the early fifth century by Dharmakṣema (385–433), who also translated the Mahāparinirvāṇa-mahāsūtra. The title of the Chinese translation is given as The Great
Vaipulya Discourse on Nonconceptuality
大方等無想經, but the text refers to itself internally as The Great Cloud
大雲經. Scholars have debated whether all or part of the Tibetan translation of this sūtra was made
on the basis of a later version of the Chinese translation. The Chinese and Tibetan versions follow the same overall structure and generally contain the same content,
but there are several discrepancies, and the Tibetan version is much more detailed in certain sections, particularly in the
opening description of the audience that was present when the discourse was spoken. The fact that there is an extant Sanskrit
manuscript of this sūtra, which preserves about 80% of the text, only came to our attention after completing the
translation. At present, this manuscript remains inaccessible to us. The English translation presented here was based
primarily on the Tibetan Degé edition, in consultation with the Comparative Edition (dpe bsdur ma) and the Stok Palace manuscript edition. Dharmakṣema’s Chinese translation was also consulted
throughout.

The Translation

The Noble Mahāyāna Sūtra

The Great Cloud

Chapter 1

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Great Cloud Essence, within the inconceivable domain of this Great Cloud discourse
there are twenty-three liberation gateways of the flow of skillful methods of Dharma for those who are ignorant of how to
enter into the fundamental divisions of the concealed intent of the speech of tathāgatas and bodhisattvas.

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

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

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

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

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways
called storehouse of inconceivable merit of the flowing rain

of the great cloud essence of the tathāgatas and bodhisattvas.

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

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

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

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

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

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

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

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

“Great Cloud Essence, within this Great Cloud discourse there are ten Dharma gateways
called king of the magical manifestation of entry into the inexhaustible enjoyments

of the tathāgatas and bodhisattvas.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“Great Cloud Essence, within this Great Cloud discourse there is the Dharma gateway
called the tathāgata sun of the

tathāgata, foe-destroyer, complete and perfect buddhas.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“The permanent body of the Tathāgata

Is perfectly replete with all the marks of permanence,

Possessing an ocean of infinite virtuous qualities.

I bow my head in homage to the Buddha!

“Bhagavān, your brilliant presence is permanent.

You are handsomely adorned with the marks of permanence.

You are the great hero, the god of gods,

Inconceivable and incomparable.

“Great hero, your permanent body

Is a great ocean of samādhi and virtuous qualities.

You expound this discourse

Of the cloud of Dharma that showers down a great rain.

“Possessing a tranquil body, you are tranquil,

Expounding the cloud of tranquility.

Your brilliant presence is tranquil, your glory is tranquil.

You dwell in a field of perfection.

“Dwelling permanently, your gnosis is permanent.

Your permanent field appears permanently.

You dispel the darkness of those who proclaim your impermanence.

You put an end to notions of your impermanence.

“You are skilled in concealing the intention within your words.

You have compassion toward all sentient beings.

Great king, you possess a multitude of secrets.

Conqueror, you are as brilliant as the moon.

“Today, excellent Lord,

You expound the supreme discourse to the assembly.

Today, handsome Lord,

You bring all divine and worldly beings into harmony.

“Supreme leader, Lord, today you make this proclamation,

Expounding the words of this discourse.

You have today illuminated

Rājagṛha with its Vulture Peak.

“Today your supreme throne is beautified,

Decorated with billions of precious jewels.

Adorned by your infinite virtuous qualities,

The ground is covered with divine brocade.

“It is beautifully painted

With pigments of orpiment, realgar, and cinnabar

And completely decorated

With gold, jewels, beryl, and crystals.

“Vulture Peak is supremely decorated.

All the snowy mountain peaks

Are adorned with utterly blazing brilliance.

“This glorious city

Is adorned with a host of divine jewels.

Even opponents’ houses are beautifully decorated.

Its outskirts are beautified

With many excellent mansions and immeasurable palaces.

“All areas are adorned with the water

Of clear lakes and great, supreme ponds,

And there are many pools with landings by which to enter as one pleases.

“Now, the city of Rājagṛha

Is decorated like a divine city.

Gongs, conch trumpets, bells,

And vīṇās whose strings play without being plucked

Resound with a great sound.

This is truly a wondrous marvel!

“Fragrant breezes arise,

Pleasing to the body and agreeable to the mind.

The sounds of thunder resound in the air,

And many bolts of lightning arise all around,

As water, mixed with precious jewels, begins to flow.

Rain showers down in like manner,

Delightfully cooling sentient beings without causing any harm.

Small critters, scorpions, snakes, and flies

Frolic happily today.

“Saffron, śāla,

Atimukta, tilaka,

Punnāga, ketaka,

Kuravaka, kesara,

Sugandha, nāga,

Agaru, and karnikara—

All these species of trees

Have appeared today within the Kalandkanivāpa in the Veṇuvana.

“Bakula, campaka,

Fir, and priyaṇgu trees,

Lodhra, pear,

Pine, and pārijāta—

All these species of trees

Have appeared today within the Kalandkanivāpa in the Veṇuvana.

“The fragrances of the amṛtala, kapittha,

Panasa, red sandalwood,

And cows-womb trees

Have appeared today within the Kalandkanivāpa in the Veṇuvana.

“Excellent incense trees, paranga,

Angcuka, kesari,

Aśokam, campaka—

Their reddish-yellow glow

Has blazed today within the Kalandkanivāpa in the Veṇuvana.

“Juniper, rose apple, kambhārī,

Gooseberry, mango, and cherry trees,

Tenduka, bakasa,

All sweet and fragrant trees;

Great date palms, clusters of grapevines,

Caragana, orchid trees,

Manikara and karnikara—

Groves of trees such as these

Have appeared today within the Kalandkanivāpa in the Veṇuvana.

“Pure agaru trees,

Mangosteen trees with beautiful leaves,

Saffron and sandwort,

All with many seeds;

Many kinds of sandalwood,

White sandalwood, red sandalwood, and yellow sandalwood—

Groves of trees such as these

Have appeared today within the Kalandkanivāpa in the Veṇuvana.

“Gardens, forests,

Ponds, and great lakes,

Covered with flowers

And seasonal utpala blossoms,

Have appeared today within the Kalandkanivāpa in the Veṇuvana.

“All sorts of precious trees,

Thoroughly wreathed in jewels,

And all sorts of precious utpala flowers

Have appeared today as adornments.

“Today, through the Buddha’s power,

The world realm has been made purer

Than the spheres of the sun and moon.

Such a difficult task has been performed.

“This world realm, which is greatly purified,

Is like a great spherical mirror.

All the many countless sentient beings

Can be perceived clearly, as if they were right here.

“Swans, cranes, geese,

Sundry partridges,

Ducks, peacocks,

Cuckoos, pheasants,

And a myriad of buzzing bees—

Today in Rājagṛha

All these various birds and flying creatures

Call out in their pleasing voices.

“Colored black and green,

Pleasingly colored in blue,

Colored white like a lotus blossom,

Great swans, elephants, and lions

Call out with their lions’ roars,

Beautifying Rājagṛha today.

“The entire land of Jambudvīpa,

With all its countries and cities,

Is pure and vastly abundant; within this, all sentient beings

Partake of divine bliss and enjoyments.

“Their minds joyful, utterly satiated,

All the different varieties of sentient beings,

Having abandoned the many serious karmic misdeeds,

Have become utterly tamed, their minds at peace.

“Today, having come and prostrated

At your excellent feet,

We will readily engage in the various aspects

Of the supreme practices of your close disciples.

“All the myriad sentient beings and gods

Will uphold the words of the sacred Dharma.

With excellent disposition, may we listen

To this utterly supreme, sacred Dharma.

“The inexhaustible retinue of Māra

Is totally shaken today.

Having left behind the trading town of the hell realms,

All the myriad sentient beings and gods

Perform a variety of songs and dances

Here today at your excellent feet.

“All those sentient beings

Who are born as animals,

Always greedily fighting among one another,

Have abandoned worldly conduct to also listen to the Dharma.

“Today, for sentient beings in the hell realms

Who undergo great suffering,

The infernal fires are quelled, and they are greatly cooled.

Having been utterly satiated with pure food and drink,

They return today to blissful sleep.

“Today, all gods and humans

Hear of actions such as these,

And all sentient beings, on account of the proclamation of this sacred Dharma,

Make offerings and engage in its practice—a wondrous marvel.

“When the Bhagavān speaks a single word,

It is understood in various ways, according to however it pleases the mind.

You have expounded the vast, pure Dharma

That allows all sentient beings to experience bliss.

“With all sentient beings’ minds soothed, they are completely tamed.

With minds overjoyed, they generate thoughts of universal loving-kindness.

They confess their wrongdoings to each other

And listen to the Dharma like a child to its mother.

“Moreover, all sentient beings, who regard their selves as supreme,

Have today contemplated, considered, and pondered their own natures.

With compassion toward themselves, they have taken their seats,

Pondering the supreme man’s Dharma teachings, which lead to taming.

“Today you, divine one, seated on your throne,

Will expound the supreme discourse of the cloud of the sacred Dharma.

The many bodies and forms

Of the Tathāgata’s Dharma body

Have all taken their various seats;

May you expound this Dharma!

With faith in you, god of gods,

We all take refuge today!

“Alas! All the gods in their palaces

Are impermanent and inconstant.

Those who do not take refuge and have no protector

Have little merit and engage in wrongdoing.

“Just as the nāgas gather in the ocean,

All the gods rely upon you.

You are a refuge for all those without refuge.

Thus, you are the permanent, great sage.

“You are a protector for all those without protection

And a friend to all those without friends.

You dwell in your constant abode.

Thus, you are unwavering and constant.

“You are the great support for all,

The eternal doctor, the great being,

Possessing the most majestic, excellent methods

For sentient beings stricken by illness.

“Bhagavān, divine one, you are inconceivable!

The Tathāgata’s body of skillful means

Is the god of gods, the great god,

Arising equally within all worlds.

“Great hero, you fully expound

This secret Dharma, the secret of secrets.

You are the king of samādhi and dhāraṇī,

The Tathāgata, the great captain!

“Bodhisattva, with your great brilliance—

Unparalleled and unfathomable—

You make the moon of permanence revolve,

Beautifying many millions of unparalleled eons.

“Your qualities are beyond enumeration.

Jewel-born Tathāgata,

Great glorious one, your brilliance is permanent.

You are an ocean of inconceivable strength.

“You benefit all sentient beings inconceivably,

With loving-kindness and compassion toward all.

You care for all sentient beings with universal loving-kindness,

Just as with your own son Rāhula.

“Today, you watch over all equally

With great power and even greater strength.

Please liberate us now

From this ocean of ignorant existence!

“May we be patient,

And may the Tathāgata be patient with us!

Having listened to these collected teachings of the sacred Dharma,

We have understood the Tathāgata’s greatness.

“Oh, how amazing that this is not known!

For a long time, we have engaged in disgraceful deeds.

Not knowing of the Tathāgata’s permanence,

Sentient beings move on to unpleasant rebirths.

“Oh, how amazing that this is not known!

For a long time, we have engaged in cyclic existence,

Thinking that you had passed into nirvāṇa.

Sentient beings are like moths

Fluttering within the fire of a lamp,

And they think that the sacred Dharma of the Bhagavān

Had, similarly, completely passed into nirvāṇa.

“Thinking in this fashion,

We have cycled through the worldly and godly realms.

Now we have seen things correctly.

Oh! It is a great discovery, an excellent discovery!

“At your brilliant, supreme feet,

We have heard the oceanic statements of the sacred Dharma.

Thus, our aspirations have been fulfilled,

And today we have tasted this nectar.

“Today, we have attended on

All your various great deeds.

Today, our illness has been quelled,

And, not engaging in harmful deeds,

We have diminished our suffering.

We have attained the most supreme bliss,

And feel compassion toward all worlds.

“Bhagavān, please teach!

Bring bliss to all sentient beings!

Buddha, Bhagavān,

Eliminate all illnesses!

“Buddha, Bhagavān, please teach

The constant, sacred Dharma that is a treasury

For all beggarly sentient beings,

An inexhaustible treasury of nectar!

“Buddha, Bhagavān, please expound

The words and statements

That perform the activities of complete purification!

Please establish all the multitudinous sentient beings

Within your permanent, constant assembly!”

This concludes the first chapter of “The Great Cloud,” “The Assembly of All the Gods.”

Chapter 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“There is the samādhi called profound gateway to the abode of gnosis. There is the samādhi
called liberation that abides on the mountain slopes of the buddhas. There is the samādhi called
heroic strength. There is the samādhi called heroic victory. There is the
samādhi called vision of heroic form. There is the samādhi called flower-like fragrant
scent. There is the samādhi called possessing pacifying light rays. There is the samādhi
called infinite appearances. There is the samādhi called gateway to the profound secret
meaning. There is the samādhi called profound liberation that

delights in the meaning. There is the samādhi called liberation of the strength of the
meaning. There is the samādhi called subduer of the śāla tree. There is the samādhi called
gateways as numerous as the grains of sand of the Ganges. There is the samādhi called
unraveling all the knots. There is the samādhi called stability in harmony.
There is the samādhi called apprehending reality.

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

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

peak. There is the samādhi called light of Mount Meru. There is the samādhi called
magical manifestation of the lion.

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

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

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

“There is the samādhi called beautiful oceanic tide. There is the samādhi called
perceiving eye. There is the samādhi called way to overcome stains of
afflictions. There is the samādhi called king who sustains the season of cooling rains.
There is the samādhi called mango flower. There is the samādhi called completely pure
scriptural tradition. There is the samādhi called excellent conduct. There is the samādhi
called conch-shell light. There is the samādhi called king of seasons. There is the
samādhi called exceptionally white complexion. There is the samādhi called excellent
boundary. There is the samādhi called manifesting and abiding in one’s own place. There is
the samādhi called season of water. There is the samādhi called fragrance like the

utpala flower. There is the samādhi called liberation gateway offering fresh elixir.
There is the samādhi called unwavering. There is the samādhi called unmoving. There
is the samādhi called essence of water.

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

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

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

“There is the samādhi called going with the strength of a leader. There is the samādhi called
going victoriously with a flickering white glow. There is the samādhi called king of the
moonlight-blossoming kumuda. There is the samādhi called excellently guarding the
moonlight-blossoming kumuda. There is the samādhi called king of the

pleasing and cooling sandalwood-like wind. There is the samādhi called fully blossoming ketaka
flower. There is the samādhi called endowed with the intellect of the earth
garland
. There is the samādhi called king of the direct encounter with the buddha of the
present age. There is the samādhi called abiding in the excellent time. There is the
samādhi called oceanic support for pleasant rebirth. There is the samādhi called skilled in the
time of all bases
. There is the samādhi called without doubt
regarding all bases
. There is the samādhi called great
medicinal elixir. There is the samādhi called strength of the great medicinal elixir.
There is the samādhi called king of all the branches of the great medicinal elixir. There is the samādhi
called tranquil ocean of great cooling. There is the samādhi called having cooling and calming
strength. There is the samādhi called going to the full strength of tranquility.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

“O Bhagavān, Buddha,

Inconceivable, unfathomable Tathāgata—

As medicine for all sentient beings,

May you shower down various types of great rainfall.”

This concludes the second chapter, on samādhi.

Chapter 3

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

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

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

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

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

“Great unequaled hero of gnosis,

Tathāgata, your body as solid as a vajra,

King of knowledge, master of great illusory emanation—

With these lotus blossoms, I pay homage to you.

“Thunderously proclaiming all these dhāraṇīs,

The Tathāgata has sent down a rain of Dharma.

To accomplish the welfare of all sentient beings,

You teach these various dharmas.”

This concludes the third chapter, on the topic of dhāraṇī.

Chapter 4

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

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

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

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

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

“Ah! Presently, all the śrāvakas

Gave rise to the great, intoxicating causal factor

By which they take form as innumerable great gods

To serve as medicine for all sentient beings.

Having taken to heart the concealed intent of the Tathāgata’s speech,

They will teach it to others!”

This concludes the fourth chapter, on the topic of the concealed intent of the Tathāgata’s speech.

Chapter 5

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

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

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

“Homage to you, unborn one!

The Tathāgata’s body of skillful means

Is born within existence in various forms,

All of which, being stainless, give teachings as munis.

The permanent body of the great hero

Takes oceanic delight in being born within existence.

The unobscured Tathāgata

Joyfully accepts many cycles through existence.”

This concludes the fifth chapter, on the topic of birth within existence.

Chapter 6

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