Toh 152The Noble Great Vehicle Sūtra “The Questions of Sāgaramati”

Summary

Heralded by a miraculous flood, the celestial bodhisattva Sāgaramati arrives in Rājagṛha to engage in a Dharma discussion
with Buddha Śākyamuni. He discusses an absorption called “The Pristine and Immaculate Seal” and many other subjects relevant to
bodhisattvas who are in the process of developing the mind of awakening and practicing the bodhisattva path. The sūtra strongly
advises that bodhisattvas not shy away from the afflictive emotions of beings—no matter how unpleasant they may be—and that
insight into these emotions is critical for a bodhisattva’s compassionate activity. The sūtra deals with the preeminence of wisdom
and non-grasping on the path. In the end, as a teaching on how to deal with māras, the sūtra illuminates the many pitfalls
possible on the path of the Great Vehicle.

Acknowledgements

Translated by the Dharmachakra Translation Committee under the supervision of Chokyi Nyima Rinpoche. The translation was
produced by Timothy Hinkle, who also wrote the introduction. Andreas Doctor checked the translation against the Tibetan and edited
the text.

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

The generous sponsorship of Zhou Tian Yu, Chen Yi Qin, Zhou Xun, and Zhao Xuan, which helped make the work on this
translation possible, is most gratefully acknowledged.

Introduction

The Questions of Sāgaramati begins in a courtyard in the city of Rājagṛha, where the
Buddha Śākyamuni, a celestial bodhisattva named Sāgaramati, and many other gods and bodhisattvas converse on a wide variety of
subjects relevant to the Great Vehicle. Sāgaramati’s arrival in our world is preceded by a great miracle in which the world is
flooded like a vast ocean, a miracle prompted by Sāgaramati’s departure from a distant realm for our world, where he can
receive the Buddha’s teachings in person. The conversation between the Buddha Śākyamuni and Sāgaramati in Rājagṛha touches on
many issues of the bodhisattva path. They converse about the adversities that bodhisattvas must face, the preeminence of
wisdom, how māras are to be defeated, the necessity of understanding the afflictive emotions of sentient beings, the
importance of diligence, the commonalities between all phenomena and buddhahood, the nature of the Dharma, and the importance
of dedication. Much of the dialogue presupposes a duality between agents and objects, but at times Mañjuśrī and other exalted
beings challenge this and articulate the teachings in the light of the wisdom of nonduality.

The sūtra enjoyed considerable popularity in India, as we find it quoted in such prominent scriptures as the Sūtrasamuccaya

attributed to Nāgārjuna (ca. second century ce) and Asaṅga’s (ca. fourth century ce) commentary (vyākya) on the Ratnagotravibhāga
, and extensively
in Śāntideva’s (ca. eighth century) Śikṣāsamuccaya
. Given these
testimonies to a wide circulation of The Questions of Sāgaramati in India, it seems fair to
conclude that the sūtra occupied a significant position within the otherwise extensive corpus of the Great Vehicle tradition
in India. Unfortunately, apart from the above-mentioned shorter quotations, the sūtra is no longer extant in Sanskrit.

This sūtra is one of four listed contiguously in the Degé Kangyur (Toh. 152-155) that contain some form of the name Sāgara in their title. In this sūtra, the interlocutor is Sāgaramati, a celestial
bodhisattva, whereas in the three that follow, it is a nāga king named Sāgara. Despite their similarity in name and their
proximity within the Degé Kangyur, the only connection between these four texts is that two of the three texts called The Questions of the Nāga King Sāgara, Toh 153 and 154, appear to have the same provenance.

Outside India, this sūtra was first translated into Chinese sometime between 414 and 426 by the Indian monk
Dharmakṣema (385–433) as the fifth text in the Mahāsaṃnipāta (Daji, 大集) collection, Taishō 397; another Chinese translation made centuries later,
Taishō 400 produced between 1024–1027, testifies to the longevity of the sūtra’s popularity in East Asia. The sūtra is also quoted in inscriptions found as far as the Kedah province in Malaysia
dated to the fifth to seventh centuries ce.

In Tibet, the sūtra was translated by the Indian preceptors Jinamitra, Dānaśīla, and Buddhaprabha, together with the
Tibetan translator Yeshé Dé. It is included in the Denkarma (ldan dkar ma),
confirming that it was translated into Tibetan by the early ninth century. Over the following centuries Tibetan commentators sustained
the interest shown in this scripture by their Indian predecessors, frequently citing the sūtra in support of their various
positions.

Because the sūtra is quoted (as mentioned above) in the Ratnagotravibhāgavyākhyā
(RGVV), it is sometimes included in lists of
scriptures that are sources for—or otherwise connected with—the Ratnagotravibhāga
and the buddha-nature literature in general. The
passages quoted (

–

) are used in the RGVV to explain
how the afflictions that obscured the buddha-nature during the impure phase of ordinary sentient beings have, in the
intermediate phase of bodhisattvas, been understood for what they really are and thus instead of causing involuntary rebirth
in saṃsāra as before, now assume a more positive form as the compassionate motivation for taking voluntary rebirth in order to
help beings. Although the sūtra makes no mention of the buddha-nature as such, the analogy included in this quoted passage of
the jewel that has been in the mud for a thousand years (

The sūtra is also occasionally included in lists or anthologies of “sūtras of definitive meaning” (nītārtha, nges don) compiled by Tibetan authors, although
with far less frequency than the texts most often found in such lists.

As for translations into English, in 1955 Edward Conze was the first to translate a brief excerpt of the sūtra, and numerous short sections of The Questions of Sāgaramati have
appeared in translations of the works of Asaṅga and various Tibetan commentators. However, apart from such brief translated excerpts, the sūtra has not, to our knowledge, received
sustained attention in modern publications. This translation was prepared from the Degé (sde
dge) block print in consultation with the Comparative Kangyur (dpe bsdur
ma) and the Stok Palace manuscript.

The Translation

The Noble Great Vehicle Sūtra

The Questions of Sāgaramati

Chapter One: Refining the Precious Mind of Omniscience

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was staying at Rājagṛha, domain of the thus-gone ones, in a jeweled
pavilion. It is the home of the thus-gone ones, adorned with accumulations of great merit, produced by great deeds, the result
of the ripening of all qualities of buddhahood; the home of great bodhisattvas; an infinite display; a place blessed with the
thus-gone ones’ magic; an entry point to wisdom’s unobstructed domain; a source of great joy; a gateway to mindfulness,
intelligence, and realization; a place without blame; a place
formed with wisdom; a gateway to unobstructed wisdom; a place that has been praised for limitless eons; and a place that
embodies an immeasurable accumulation of positive qualities.

The Blessed One had perfectly realized the sameness of all phenomena. He had set the wheel of Dharma in motion. He led
a limitless assembly of highly disciplined disciples. He had achieved dominion over all phenomena. He knew how to fulfill the
intentions of all beings. He had achieved the sublime perfection of faculties. He was skilled in destroying the binding force
of habitual patterns. His awakened activities were spontaneous and unceasing.

With him was a great monastic saṅgha of six million monks. All of them had minds of great refinement. They were
diligently destroying the binding force of the habitual patterns of the afflictive emotions. They were the progeny of the
thus-gone Dharma kings. They were immersed in the profound Dharma. They had found release through the Dharma of no
apprehension. They had perfectly gracious behavior. They were worthy of offerings. They were careful in following the word of
the Thus-Gone One.

There was also a great bodhisattva saṅgha there, which was composed of bodhisattva great beings who had attained the
bodhisattva acceptance that nothing is apprehended. They were on the bodhisattva levels where they received empowerment. They
played in the unconditioned super-knowledge of bodhisattvas. They had received the casket containing inexhaustible bodhisattva dhāraṇīs. They had attained mastery of the
bodhisattva absorption of the heroic gait. They had acquired the ability to satisfy all beings with the correct
discriminations of the bodhisattva. Because their bodhisattva activity was spontaneous, they were steady in the pure
motivation that is beautifully adorned with emancipation.

There were limitless, countless, inconceivable, unmatchable, immeasurable, and unfathomable bodhisattva great beings
present, including the bodhisattva great being Inexhaustible Treasury, the bodhisattva great being Limitless Intelligence, the
bodhisattva great being Infinite Eloquence, the bodhisattva great being Non-referential Concentration, the bodhisattva great
being Unsurpassed Diligence, the bodhisattva great being Diligent Intelligence, the bodhisattva great being Continuous
Intelligence, the bodhisattva great being Pinnacle of Nonattached Fearlessness, the bodhisattva great being Discerning Vision,
as well as other limitless, countless, inconceivable, unmatchable, immeasurable, and unfathomable bodhisattva great beings.

At that time the Blessed One gave a teaching on how to engage in bodhisattva conduct and thereby focus on liberation,
the unobscured gateway, and the bodhisattva path. That teaching is the source of the wisdom that manifests all the strengths, fearlessnesses, and qualities of buddhahood. It is a gateway to the seal of
dhāraṇī that masters all phenomena. It is a gateway to gaining certainty through the correct discriminations. It leads to the wisdom of great super-knowledge. It teaches the
irreversibility of the irreversible wheel. It subsumes all vehicles within sameness. It shows how the realm of phenomena is
unadulterated and a single principle. It shows how to know the thoughts and faculties of all beings. It is that which is
essential. It leads to no doubt about the Dharma. It defeats all the regions of Māra. It shows how to appropriately enter and
penetrate the Dharma way. It tames all afflictive emotions and views. It realizes unobstructed wisdom. It teaches knowledge of
the skillful method of dedication. It realizes the wisdom of the sameness of all the buddhas. It shows the gateway of the
blessings of nonattachment. It resolves all doubts about phenomena as they are. It realizes sameness without thought or
conceptuality. It gives rise to understanding of profound dependent origination. It gathers the accumulations of merit and
wisdom. It possesses the ornaments of sameness, which are the body, speech, and mind of the buddhas. It accomplishes
inexhaustible mindfulness, intelligence, understanding, aspiration, and insight. To guide through the vehicle of the hearers
it shows the truths of the noble ones. To guide through the vehicle of the solitary buddhas it teaches knowledge of physical
and mental solitude. To guide through the Great Vehicle it shows how to attain consecration into omniscience. It shows how to
gain mastery over all phenomena.

Such was the Dharma teaching that the Blessed One taught in order to express the qualities of the thus-gone ones. Thus
he spoke it, taught it, explained it, encouraged memorization of it, encouraged recitation of it, made it understood, made it
well understood, made it very well understood, set it forth, defined it, proclaimed it, clarified it, and revealed it.

As the Blessed One extensively and genuinely delivered this Dharma teaching, which is a section of The Great Compilation, and that thoroughly ascertains what is true,
the entire trichiliocosm, from the earth below up to the ground of the jeweled pavilion, became filled with water, as if it
had become a single ocean. The entire trichiliocosm was flooded with water, just as happens during the eon of formation, which
follows the eon of burning, when everything is covered by a mass of water. However, although all the worlds in the
trichiliocosm appeared to be filled with water as in a single ocean, still all the villages, cities, towns, lands, regions,
and palaces could be seen without obstruction. Additionally, all the Jambudvīpas, four-continent worlds, great oceans, Mount
Merus, and gods of the desire realm were clearly visible, just as they normally are.

Lotuses sprang from this mass of water. Their branches were made of beryl, their stalks of sapphire, their leaves of
gold from the Jambu River, their stamens of śrīgarbha gems, and their hearts of emerald. They were draped with nets of pearls.
They had many trillions of petals. In terms of their size, they were many trillions of miles wide. They rose from the base of
the jeweled pavilion up to the height of a palm tree. The entire assembly then appeared arranged on those lotuses. A light
issued forth from the lotuses such that limitless, countless buddha realms throughout the ten directions were pervaded by a
tremendous brightness.

The entire assembly was amazed at this, and said to themselves about the revelation of these omens, “This means an
important teaching is coming!”

Upon seeing this great magical display, the bodhisattva great being Maitreya stood up from his lotus seat, draped his
shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and asked,
“Blessed One, whose prophecy is represented by the worlds of the trichiliocosm being filled with water like a single ocean,
the manifestation of these trillions of lotuses, and this vast magical display like none we have ever heard of or seen
before?”

The Blessed One answered the bodhisattva great being Maitreya, saying, “Maitreya, below this buddha realm, beyond as
many buddha realms as there are atoms in all the worlds of the trichiliocosm, is the world Adorned with Immaculate and
Countless Precious Qualities. There dwells the thus-gone, worthy, perfect buddha Master of the Ocean with Noble and Playful
Super-knowledge. He lives there and is teaching the Dharma. In that buddha realm, the bodhisattva great being Sāgaramati and
countless other bodhisattva great beings are gazing at me, venerating me, and honoring me. They are coming to the Sahā world
to ask questions about the present Dharma teaching. This is
what the omen symbolized.”

Venerable Śāriputra asked the Blessed One, “Blessed One, how can this be? If the bodhisattva Sāgaramati is so far
away, how is he listening to this teaching?”

“Śāriputra,” answered the Blessed One, “the bodhisattva Sāgaramati is listening to this Dharma teaching from that
world in the same way that you are listening to it in my presence. Śāriputra, the bodhisattva Sāgaramati can see me and the
entire assembly just like you can.”

“Blessed One, how amazing! The power of the wisdom of bodhisattva great beings’ super-knowledge is unfathomable. It is
incredible that even from such a distance his eyes can see such forms and his ears can hear such sounds without obscuration.
Blessed One, how could anyone who hears of the unfathomable greatness of the qualities of bodhisattva great beings not develop
the mind directed toward unsurpassed and perfect awakening?”

When the elder Śāriputra made this observation, forty-two thousand gods developed the mind directed toward unsurpassed
and perfect awakening.

At this point, the bodhisattva great being Sāgaramati, accompanied and attended on by countless other bodhisattva
great beings, requested permission to take leave from the thus-gone Master of the Ocean with Noble and Playful
Super-knowledge, which that blessed one granted him. Then, in the blink of an eye, through the Buddha’s playfully engaging in
the bases of miracles, his unconditioned miracles, and the
mindfulness attained by a one-pointed mind, they disappeared from the world Adorned with Immaculate and Countless Precious
Qualities and arrived at the Sahā world.

He appeared in the heart of a lotus elevated to the height of seven palm trees above the base of the jeweled pavilion.
The other bodhisattva great beings also appeared arrayed in the hearts of the lotuses. More and more countless and
immeasurable numbers of bodhisattva great beings followed the bodhisattva great being Sāgaramati from other countless buddha
realms in the lower direction to hear the Dharma. These bodhisattva great beings gathered from worlds throughout the ten
directions and arrayed themselves on the lotuses. They beautified the jeweled pavilion to a great degree as they shimmered,
glimmered, and glittered. The entire assembly was astonished. They joined their palms together in joy, faith, and happiness
and prostrated to these bodhisattvas.

Then, in an act of veneration, the bodhisattva great being Sāgaramati caused a great rain of flowers to fall in front
of the Blessed One. The flowers, which were from the world Adorned with Immaculate and Countless Precious Qualities, were
known as “delightful, pleasing, and lovely to behold.” They were replete with trillions of petals, a full mile across, and
worthy of offering to a thus-gone one. The rain was the product of the bodhisattva’s pure intentions and purified by previous
roots of virtue. The flowers were brilliant, beautiful, luminous, and had the most incredibly pleasing aroma, satisfying the
entire assembly. The rain of flowers filled the jeweled
pavilion to the depth of seven body lengths. The cymbals called “sustenance of isolated concentration” also resounded, causing
the entire assembly to experience a satisfying bliss while resting in concentration.

Once the bodhisattva great being Sāgaramati had venerated the Blessed One in this way, he bowed his head to the feet
of the Blessed One and circumambulated him seven times. Joining his palms before the Blessed One, he expressed well-wishes to
the Blessed One, saying, “Blessed One, the Thus-Gone Master of the Ocean with Noble and Playful Super-knowledge hopes that you
are healthy, and that you are experiencing no adversity, intimidation, or agitation, and that you are strong and happy.” Then,
the other bodhisattva great beings as well bowed their heads to the feet of the Blessed One. After circumambulating him seven
times they returned to their seats.

At that point, the Brahmā of the trichiliocosm, known as Great Compassionate One, was residing in the Brahmā world, a
peaceful place free from any trouble. From there he saw the worlds of the trichiliocosm being filled with water like a single
ocean, the manifestation of the trillions of brilliant and pleasing lotuses, and the jeweled pavilion filled with
bodhisattvas. Seeing this, he pondered, “The eon of burning has not yet occurred, yet this flood has manifested. What could
have caused the appearance of this magical display? I think I
will go before the Blessed One and ask him what the cause and condition of these incredible and miraculous appearances in the
world could be.”

Accordingly, Brahmā Great Compassionate One disappeared from the Brahmā realm, accompanied by a host of 6,800,000
Brahmā gods, and instantly appeared in the sky before the Blessed One in the jeweled pavilion. He bowed with joined palms and
prostrated to the Blessed One. Then he asked, “Blessed One, what is happening? The worlds of the trichiliocosm are filled with
water like an ocean, and trillions of lotuses are floating here and there with sublime beings seated on each of them. Yet,
Blessed One, still all the villages, cities, towns, lands, regions, and palaces can be seen clearly. Additionally, all the
Jambudvīpas, four-continent worlds, oceans, Mount Merus, and gods of the desire realm are clearly visible, just as they
normally are. Blessed One, I am wondering whose blessings this represents? I am amazed. Whose omen is this?”

The Blessed One answered Brahmā Great Compassionate One, saying, “Brahmā, the bodhisattva great being Sāgaramati and
countless other bodhisattva great beings have arrived from the blessed thus-gone Master of the Ocean with Noble and Playful
Super-knowledge’s buddha realm Adorned with Immaculate and
Countless Precious Qualities here to the Sahā world to behold, venerate, and honor me, and to ask questions about the present
Dharma teaching, which is a section of the Great Compilation. The fact that the worlds of the
trichiliocosm appear to be filled with water like an ocean is the manifestation of his blessings.”

“Blessed One, is that Dharma teaching, which is a section of the Great Compilation, still
being taught?”

“Brahmā, the Thus-Gone One’s eloquence is without any interruption. Even when you perceive that the Blessed One is not
saying anything, I am still authentically delivering Dharma teachings to bodhisattvas gathered from throughout the worlds of
the ten directions. Brahmā, the Buddha’s domain is as unfathomable as this.”

“Blessed One, which one is this emanated bodhisattva great being called Sāgaramati?”

“Brahmā,” answered the Blessed One, “do you see the billions of beings prostrating to the jeweled lion throne the
height of seven palm trees on the central heart of that lotus, which is ten miles wide?”

“Blessed One, I do.”

The Blessed One then asked, “Brahmā, do you see the bodhisattva with the golden complexion on the lion throne—the one whose body is adorned with the major and minor
marks of perfection, the one whose body outshines all the other bodhisattvas except for the body of the Thus-Gone One, the one
who is being prostrated to by many bodhisattvas?”

“Blessed One, I do.”

“Brahmā,” said the Blessed One, “he is called the bodhisattva great being Sāgaramati. All of this is his
manifestation.”

Brahmā Great Compassionate One then prostrated to the bodhisattva great being Sāgaramati and exclaimed, “Blessed One,
may all beings witness such miraculous wonders! Any being who hears Bodhisattva Sāgaramati’s name definitely gains a great
boon! Blessed One, even I have received a great boon in hearing the name of this sublime being and seeing his form. Blessed
One, how long will that Dharma teaching, which is a section of the Great Compilation, be
taught?”

“Brahmā,” responded the Blessed One, “for as long as the lifespan of the Thus-Gone One lasts, and even after the
Thus-Gone One has passed into parinirvāṇa, for as long as these bodhisattvas uphold, recite, teach, and spread this Dharma
teaching. Why is this? Because, Brahmā, the awakening of all the blessed buddhas of the past, present, and future is subsumed
within this teaching.”

The bodhisattva great being Sāgaramati then rose into the sky the height of seven palm trees upon his lotus and lion
throne and spoke the following verses in order to bring extensive and genuine joy to the entire assembly, to arouse the
interest of Brahmā Great Compassionate One, to ornament this Dharma teaching, and to demonstrate the power of his insight and eloquence:

“Below, past as many realms as there are atoms in a billion buddha realms,

Lives a perfected bodhisattva, replete with all qualities and beauty.

In his unequaled mind is found the ocean of the guides’ teachings.

From him I heard the Dharma of the sages and took it to heart.

“We have come here to see the one with ten strengths,

To venerate him, and to converse with the foremost bodhisattvas.”

By venerating you, Protector, I prostrate to you, unequaled Dharma king,

And offer to you effulgent and extensive veneration fit for a buddha.

“You do not conceptualize form as form, and for you, feeling is unconditioned.

Even consciousness is eternally pure during the three types of feeling.

You understand that being a leader is not about reputation, birth, or caste.

Insightful Dharma king, you see what is immaculate and authentic.

“You neither take up nor avoid either extreme of self or nonself.

You are inwardly peaceful, your mind is at peace, and you are not drawn outwardly.

The Sage’s mind is like space: without thought, conceptuality, or mental processes.

I honor those who hoist the Dharma banner of the well-gone ones in the ten directions.

“For you gifts are emptiness, like receiving an illusion.

With an unmoving mind, you give away treasures with no hope of return.

For the sake of awakening your view is certain; you entertain no uncertain concepts.

You are the donor free of stinginess who grants beings deliverance from their faults.

“Having found peace, you are free from the torments of speech, mind, and body.

Having no torments, you are freed from vast bondage and gentle, with peaceful faculties.

With the knowledge of selflessness, you do not apprehend awakening, yet do not lose it.

With discipline and insight, you wish to put an end to faulty discipline and remain pure in discipline.

“Realizing the fleeting nature of things, there is nothing to say about objects of knowledge.

With your space-like mind you see all beings as illusions.

Even if your body were to be chopped into bits, it would arouse no anger.

Learned one, maintaining the disciplined conduct of awakening, you advocate patience.

“Realizing that phenomena are like water-moons, bubbles, illusions, and optical distortions,

You see there is no person, life-force, or son of Manu.

Without apprehending awakening or groups of beings you still seek awakening for others’ sake,

And in this way you are fearless and take diligence to its farthest reaches.

“Your mind is not attached to objects and harbors no doubt.

It knows the thoughts of other beings throughout the three times.

Your mind is unknown by the demon of the thinking mind.

Your intelligence is firmly grounded in the perfections, concentration, and super-knowledges.

“The eloquence of one who hears the buddhas’ speech and correctly upholds it

Remains uninterrupted even if one speaks for fathomless eons.

The one who attains buddha qualities without becoming a sentient being exists nowhere.

With that insight—a treasure of the blessed sages’ wisdom—one is heroic in the three worlds.

“Whoever has gone to the other shore of the perfections has neither gone nor not gone.

Perfecting beings’ conduct, one is neither static nor moving.

Perfecting all qualities, one harbors no arrogance about such qualities.

One will bow to the foremost buddha of the Śākyas, the Lord of Sages.

“The pure radiance of the sun overwhelms the light cast by fireflies.

The tall flames at the end of an eon consume the entire earth.

Mount Meru, the king of mountains, puts all other earthly mountains to shame.

A single hair of the leader of the Śākyas outshines any other light in the three worlds.

“Every bodhisattva leader who has come here from many different realms

Is satisfied by your complexion and radiance, Lord.

Their perception accords with the aspirations they have made.

We knew you were here in your field before we ever left our own.

“Wherever beings perceive, there your speech reaches,

Manifesting in all languages present throughout the three realms of existence.

Atomic particles and the thoughts of humans could be counted,

Yet the infinite utterances of the Sage’s voice, like space itself, defy quantification.

“The reaches of space and the extent of humans cannot be reckoned,

And the extent of saṃsāra’s past is absolutely unfathomable.

Even if it were possible for somebody to quantify space or saṃsāra’s extent,

They could never grasp the domain of the buddhas’ wisdom, absorption, and discipline.

“Your praises would be difficult to express even in the course of countless eons.

Guide, Lord of Dharma, immeasurable leader, to you we prostrate.

Beings realize the eminence of buddhas according to their understanding and inclinations.

They will see the Guide as unfathomably intelligent, astonishing, and utterly superior.”

When he had spoken these verses, the bodhisattva great being Sāgaramati descended from the sky. With his palms joined
together, he bowed toward the Blessed One and said, “If I were to request a teaching, would the Blessed One honor my request?
I have a few questions for the blessed, thus-gone, worthy, perfect buddha.”

The Blessed One replied to the bodhisattva great being Sāgaramati, “Noble son, you may ask the blessed, thus-gone, worthy, perfect Buddha whatever you like.
Then I will answer your questions and gladden your mind.”

So, the bodhisattva great being Sāgaramati said to the Blessed One, “Blessed One, there is an absorption of the
bodhisattva great beings called the pristine and immaculate seal. I have heard that if bodhisattva great
beings rest in this absorption, they will fully awaken to unsurpassed and perfect buddhahood. How is this absorption of the
pristine and immaculate seal of the bodhisattva great beings attained? Why is it said to be pristine and immaculate? Blessed
Thus-Gone One, please elucidate this! Once bodhisattva great beings have been introduced to the means by which one enters this
absorption, they will attain it and fully awaken to unsurpassed and perfect buddhahood in a swift manner. Blessed Thus-Gone
One, please elucidate this!”

The Blessed One then responded to the bodhisattva great being Sāgaramati, saying, “Excellent, excellent, sublime
being. Yes, this question is excellent and your concern is appropriate. Thus, noble son, listen well and bear what I say in
mind. I will elucidate how bodhisattva great beings can attain this absorption of the pristine and immaculate seal and swiftly
and fully awaken to unsurpassed and perfect buddhahood.”

“Wonderful, Blessed One!”

The bodhisattva great being Sāgaramati then listened as the Blessed One had instructed, while the Blessed One spoke.

“Sāgaramati, bodhisattva great beings attain stability
due to their roots of virtue. They possess virtuous thoughts, keep to gentle aggregates,
gather accumulations, have sharp faculties, are accepted by spiritual friends, are blessed by buddhas, and are skilled in
debate. They please, serve, honor, respect, and venerate blessed buddhas. They behold the perfect appearance of the blessed
buddhas and hear their speech. They also behold perfect assemblies and listen to their unobstructed wisdom. They witness how
beings are guided through miraculous displays, miraculous discourses, and miraculous teachings, and they develop great
compassion for beings. Having developed the mind directed toward unsurpassed and perfect awakening, they are diligent. They
engage in the pursuit of virtuous qualities and practice to purify the mind by not forgetting the wisdom of omniscience. As
their minds are purified, they attain pure absorption.

“Sāgaramati, I will draw an analogy. When a precious gem of the finest class comes into the possession of a skilled
jeweler, he will refine it so that it becomes perfectly pure, pristine, polished, and flawless. At that point, learned people
with knowledge of precious gems will assemble. Sāgaramati, likewise, once bodhisattvas develop the precious gem of the finest
class, which is the mind directed toward omniscience, they
fully awaken to unsurpassed and perfect buddhahood. Bodhisattva great beings will then purify their roots of virtue and their
learning to the degree that they have eliminated stains, including the stain of arrogance. At that point, once they have
refined the precious gem of the mind directed toward omniscience, they attract the blessed buddhas of the ten directions and
attain this pristine and immaculate absorption seal.

“Sāgaramati, I will draw another analogy: There is a precious gem of the finest class that surpasses the nine types
of precious substances—gold, silver, crystal, beryl, emerald, coral, red pearl, kesara, and śrīgarbha. Surpassing these nine
types of precious substances, this great jewel, which is known as “stainless and immaculate light,” is more precious than any
other gem. It is only found in the possession of a universal monarch, and not with any other ordinary being. The luster of
this precious gem eclipses the luster of any other precious gem. Sāgaramati, likewise the jewel of developing the mind
directed toward omniscience surpasses nine other types of jewels—the jewel of ordinary beings’ virtue, the jewel of faithful
followers, the jewel of Dharma followers, the jewel of those who maintain signlessness, the jewel of stream-enterers, the
jewel of once-returners, the jewel of non-returners, the jewel
of worthy ones, and the jewel of solitary buddhas. It surpasses these nine types of jewels. This jewel of developing the mind
directed toward omniscience is born from a tenth class of jewel, the outlook of great compassion blessed by the buddhas. Once
purified, this jewel will outshine all hearers and solitary buddhas, and illuminate the minds of all beings.

“Sāgaramati, I will draw another analogy: That great precious gem can withstand both refinement and harm without its
core being impaired. As such it can benefit beings who have created merit and developed roots of virtue. Sāgaramati, likewise,
the jewel of developing the mind directed toward omniscience can withstand both refinement and harm without its core being
impaired. As such, this faultless jewel of developing the mind directed toward omniscience can benefit all beings.

“How is the jewel that develops the mind directed toward omniscience refined, Sāgaramati? Through the three vows, one
purifies the path of the ten virtuous actions. Through training in love, one develops love and appreciation for all beings.
Through training in compassion, one becomes diligent in considering beings’ affairs. Through training in joy, one brings all
beings to the Dharma. Through training in equanimity, one will keep an honest mind and never harm beings.

“By eliminating hypocrisy and pretense, one will turn to what is of benefit and one will be motivated to endeavor in
all roots of virtue. By being intelligent, one will come to possess mindfulness and awareness. By taming the mind, the mind becomes pliant. By being easily content, one comes to adopt
ascetic qualities and the ways of living with fewer things. By being easily sustained, one acquires the contentment of the
noble family and bows before teachers and those who are worthy of offerings.

“By eliminating pride, one discards all arrogance and dispute. By coming to certainty, one discards all forms of pride. By eliminating all turbidity, the mind is clarified. Through not praising oneself,
one comes to understand oneself. Through never slandering others, one protects beings.

“By seeing the Dharma as medicine, one is respectful of it. Through experiencing the meaning of the Dharma, one will
pursue it. By becoming immersed in it, one yearns for the Dharma. By living without afflictive emotions, one delights in the
Dharma. By discarding everything that is not Dharma, one seeks the Dharma. By being constantly conscientious, one’s faith in
the Three Jewels is never broken. By trusting in the ripening of karma, one will contemplate all virtues to be performed. By
honesty, one can keep one’s conduct hidden. By eliminating arrogance, one becomes mild. By seeking tranquility, one is freed
from agitation. Through being resolute, one eliminates sloth.

“By being unmoved, one’s mind becomes like a mountain. By removing attachment and anger, one’s mind becomes like the
earth. By purifying one’s thoughts, one’s mind becomes like water. By eliminating conceitedness, one’s mind becomes like fire.
Being baseless, one’s mind becomes like wind. By becoming immaculate, one’s mind becomes like space.

“Because the way of the buddhas lies in being undisturbed, one applies oneself to the monastic way of life. Because
one is physically isolated, one enjoys remote areas. Because one is mentally isolated, one practices the Dharma. Because one
practices correctly, one’s words ring true. Because one maintains bodily cleanliness, one practices what one preaches. Because one is not trampled by the afflictive emotions, one’s
mind is heroic. Because one does not allow any corruption, one’s trainings are authentically upheld. Because one is wary of
even subtle negative actions, one’s discipline is never lax. Because one does not hope for a further birth, one’s discipline
is faultless. Because one only does what is positive, one’s discipline is uninterrupted. Because one trains in the branches of
awakening, one relies on a spiritual friend.

“Because one’s eyes are purified, light is unimpeded. Because one’s ears are purified, sound is unimpeded. Because
one’s nose is purified, smells are unimpeded. Because one’s tongue is purified, tastes are unimpeded. Because one’s body is
purified, tactile sensations are unimpeded. Because one’s mind is purified, mental phenomena are unimpeded.

“Moreover, Sāgaramati, because bodhisattvas cultivate a perception of ugliness, they are free of the pain of
attachment. Because bodhisattvas cultivate love, they are free of the pain of aggression. Because bodhisattvas investigate
dependent origination, they are free of the pain of delusion.

“Because they investigate the faculties, they are free of obscurations. Because their powers are purified, they
dispel obscurations. Because the elements that will come into being are purified, they dispel further emergence. Because they
practice genuinely, they are freed from desire, aggression, dullness, fear, and pride. They are without stinginess in giving
the Dharma and have no mental grasping to the material things they give away.

“Because they have no desire for the Lesser Vehicle, their thoughts are about awakening. Because they hide their
faculties, they are at peace within. Because they see their own faults, they are externally peaceful. Because they dread
saṃsāra, they engage in no evil deeds. Because they are never
satisfied by their accumulation of roots of virtue, their minds are indefatigable. Because they are liberated from the four
floods, they make good use of the great ship of Dharma. Because they have crossed, they are like stairs and bridges. Because
they have passed through bogs and trenches, they live on level ground.

“Sāgaramati, when bodhisattva great beings engage in such cleansing, purification, elevated generosity, and pure
discipline through such practices, they refine the jewel that develops the mind directed toward omniscience.”

The Buddha then spoke these verses:

“Bind the body, speech, and mind.

Train in the ten paths of pure action.

Consider beings with love.

Thus you refine the mind of omniscience.

“Endowed with compassion, energetically act for others.

Endowed with joy, come to the far shore of the Dharma.

Endowed with equanimity, your highest practice is non-harm.

Thus you refine the mind of omniscience.

“Always be honest and discard all hypocrisy.

Help others and discard evil deeds.

With pure motivation, train in every virtue.

Thus you refine the mind of omniscience.

“Develop insight, and be mindful and introspective.

Tame the mind and make it pliant.

Engage in ascetic practices and be easily satisfied.

Thus you refine the mind of omniscience.

“With the contentment of the noble family and kind words,

Always honor your spiritual teachers.

Abandon dispute, falsity, and pride; possess the strengths.

Do not be contemptuous or make mistakes.

“The mind should be resolute, with no excessive pride.

Be without turbidity and utterly limpid.

Gradually enter into self-knowledge.

Do not disparage others; protect beings.

“Be happy to respect the Dharma—just be respectful.

Be focused; discard all afflictive emotions.

Be passionate about the Dharma, and rely on it.

Always come to a decisive conclusion about the Dharma.

“Strive in the Dharma and train in the absence of afflictions.

Abandon what is not Dharma, and seek out the teachings.

Have steadfast faith in the Three Jewels.

Thus you refine the mind of omniscience.

“Always shun what you must, and stop negative actions.

Restrain yourself with conscience before the thus-gone ones.

Have shame and control your faculties.

Thus you refine the mind of omniscience.

“Apply yourself and engage in right actions.

Be cautious and hold neither extreme.

Realize the lessons gained by attending to the learned.

Thus you refine the mind of omniscience.

“Become honest with your conduct.

Without arrogance, be ever friendly.

With the practice of tranquility, eliminate agitation.

Thus you refine the mind of omniscience.

“With a resolute mind, do not degenerate.

Let your insight be like the king of mountains.

Hold to your promises and do not let up for their duration.

Thus you refine the mind of omniscience.

“Be unshaken by pleasure or pain, like earth.

With a pure intention, cleanse stains, like water.

Eliminate conceitedness for good, like fire.

Always be on the move without a fixed abode, like wind.

“Let your mind be immaculate, like space.

Go forth and discover the Buddha’s teachings.

Enjoy solitude where you are peaceful and physically aloof.

Practice the supreme Dharma by being mentally aloof.

“Speak truthfully of virtue and speak genuinely.

Practice exactly what you preach.

Be heroic in virtue, untrammeled by afflictions.

Train thoroughly and hold to the genuine trainings.

“Never allow any laxity in this pursuit.

Be ever wary of even trifling negativities.

Do not let your discipline deteriorate—it is the cause of supreme awakening.

Let your discipline be unadulterated; act for positive qualities.

“Rely on a spiritual friend and do no evil.

Be firm so that you may become a perfect bodhisattva.

In this manner, your eyes will become immaculate,

And you will see the whole world in the same light.

“Such learned ones can hear many different messages

And do not get excited, joyful, or discouraged.

Such intelligent people come to understand the significance of sound.

Their ears thus become totally pure.

“When your nose meets scents, your tongue meets tastes,

Your body meets sensations, and your mind meets mental phenomena,

Do not be arrogant, do not be cowardly, and do not be discouraged.

In this manner, your faculties become pure.

“Unsnared by attachment and unperturbed by anger,

Not stupefied by delusion and sustaining the perception of ugliness,

Take joy in love and utilize circumstances to contemplate Dharma.

Thus you refine the mind of omniscience.

“Eliminate obscuration through purifying the five obscurations.

In this fashion also cultivate the five faculties,

And experience no obscuration or bondage whatsoever.

Immerse yourselves in all five strengths.

“Understand the workings of karma, and emerge from it.

Discard the inappropriate and maintain what is right.

Rely on the four applications of mindfulness.

Possess right abandonment and the bases of miracles.

“Always keep to the branches of awakening;

Become steady and accomplished in the eight branches.

Do not be driven by desire, anger, or fear.

Free yourselves from delusion, and restrain your faculties.

“Do not be stingy with the gift of Dharma.

Conceal nothing from your teachers.

Teach Dharma without expecting wealth.

Thereby, the mind of awakening will become pure.

“Lose all grasping to material things.

Harbor no hope for karmic ripening and abandon all desires.

Practicing generosity, speak kindly, act meaningfully, and practice what you preach.

Thus hundreds of beings will gather before you.

“Never forget the mind of awakening.

Have no hope whatsoever for the Lesser Vehicle.

See buddha qualities completely as they are.

And in this manner be like mountains.

“Pacify all affliction and see the faults of cyclic existence.

Do not dwell on others’ confusion.

Be highly cognizant of the faults of conditioned things.

Be wary of saṃsāra, and do no evil deeds.

“Carry a supply of positive deeds and you will have no sadness.

Aim to purify realms, and allow no degeneration.

Embrace all phenomena, and be bold.

Be fearless about what liberates beings.

“Utilize the ship of Dharma

To liberate beings from the four floods.

Act like stairs and bridges.

That lead embodied beings on the path to nirvāṇa,

“Pass through marsh and trench,

And you will live fearlessly, on level ground.

Show your fearlessness to those who are dazed and struck by fear.

Transcend the self and liberate others.

“Those who are pure in these Dharma ways

Firmly navigate the perfect mind of awakening.

With the pure, supreme mind of awakening,

They will never again be sullied by the stains of afflictive emotions.

“Were it possible to make the sky defiled,

Then it would be possible for this to be demonstrated afterward.

But this natural luminosity that is the perfect mind of awakening

Can never be defiled.”

Chapter Two: Accepting Harm and Gaining Certainty

“Sāgaramati, how does one accept challenges to the jewel of developing the mind directed toward omniscience? What are
the challenges to the jewel of developing the mind directed toward omniscience?

“Sāgaramati, once bodhisattva great beings have engendered the jewel of developing the mind directed toward
omniscience in the aforementioned manner, they will not lose their development of the intention to awaken in the face of
ignoble beings who have corrupt discipline, māras, gods of the echelon of māra, those blessed by māras, threats from Māra’s
messengers, menaces, disturbances, violent disturbances, agitation, violent agitation, threats, or abuse. They will not lose their compassionate diligence that seeks to free all
beings. They will not lose the effort needed to keep the lineage of the Three Jewels unbroken. They will not lose their
training in the roots of virtue that manifest the qualities of buddhahood. They will not lose their accumulation of merit that
manifests the major and minor marks of perfection. They will not lose the effort needed to actualize the purification of
buddha realms. They will not lose their effort to give up concern for body and life and uphold the sublime Dharma. They will
not lose the effort to ripen all beings nor will they lose their lack of attachment to their personal happiness.

“Because they have such abundant motivation, even if all beings were to belittle, blame, slander, or curse them, they
will accept it. They will accept any ridicule, threats, bad words, or cruel words spoken by beings. They will accept all harm
caused by beings. They will accept the burden of all beings. Since they are liberated, they reveal their strength by not
becoming sad, discouraged, depressed, disheartened, or doubtful. They will arouse their strength, develop their diligence,
bring forth their effort, inspire enthusiasm, and not engage in any deluded states of mind. Though mocked, they will not
return it with ridicule. Though struck, they will not strike back. Though shown anger, they will not be angry in return.
Though others may fight with them, they will not fight back. In this manner they don the armor that is considerate of
beings.

“The point is that the Great Vehicle is a vehicle that does not conform to the world. Why is this? Beings always go
along with the stream. I wish to deliberately go against the stream. Beings cannot manage to be harmonious with one another.
I wear the armor that allows me to discard whatever would cause
disharmony with beings. Beings act like heroes when it comes to malice. I seek out acceptance and gentleness. Beings are
always fed up with one another. I seek to appease them by means of insight.

“If all the beings from every point throughout the ten directions were to brandish swords, clubs, and arrows, and
hound me wherever I stood, sat, walked, or lay, still the mind of awakening would arise. The mind of generosity, the mind of
discipline, the mind of patience, the mind of diligence, the mind of concentration, the mind of insight, and the mind of the
roots of virtue that come from study would arise. In such places, then even if beings were to chop my body up into a hundred
pieces, and crush and scatter it like juniper leaves—even if those beings were to do nothing but scold me, slander me,
belittle me, complain about me, and speak nothing but nasty things about me—still I would not allow my mind to become
disturbed. Why is this?

“Since the beginning, countless time has passed in saṃsāra. Wherever I have taken a body—in the realms of hell,
animals, the Lord of Death, or that of humans—I have been stained by the enjoyment of desire. I lacked the study of Dharma and
sustained myself on dangerous forms of livelihood that ended up being fruitless. Even though my
limbs and digits were shredded, cut, divided, and torn into small pieces, I continued pursuing my own ends, and not the ends
of others. So now, if all these beings henceforth shred, cut,
scatter, and crush my body, I will not give up on omniscience. I will not give up on sentient beings. I
will not give up our pursuit of virtuous phenomena. Why is this?

“All the harm of having one’s body cut apart does not represent even one percent of the suffering endured by beings
in hell; no comparison would suffice. Yet I am delighted to stay in the hell realms, and I will not give up on the qualities
of buddhahood. I will not give up on great compassion that aims to free all beings. Why is this?

“The Blessed One has said that there are many obstacles to virtue. There are many who would accompany me to
nonvirtue, and few who would accompany me to virtue. So, I will not be a companion for the journey to nonvirtue. I will be a
companion for the journey to virtue. I will accept all beings. I will not allow malice to crop up in the mind. I will give
away everything that I have, even though others may not give me anything. Even though beings who are filled with malice, rage,
and spite cannot give their things away, I will give what I have with patience and gentleness. I intend to teach the power of
patience, not malice.

“Sāgaramati, unsurpassed and perfect awakening is not difficult to attain for bodhisattvas who are ready to give up
their bodies and life. They intend to eliminate any phenomena that support the development of malice. What are these
phenomena? They are taking joy in the body, being settled in the body, and being attached to the body. If one gives up the
body, malice is also given up.

“Sāgaramati, bodhisattva great beings who share this
outlook accept the harm of beings and do not become depressed or angry. They accept three forms of
harm. What are these three? Physical, verbal, and mental harm.

“What is the bodhisattvas’ acceptance of physical harm, Sāgaramati? When their limbs or digits are cut, they rely on
reality and look into the identity of the being who is cutting their body. Sāgaramati, when the bodies of bodhisattvas who are
skilled in means are cut, they complete their cultivation of the six perfections. Sāgaramati, when the bodies of bodhisattvas
who are skilled in means are cut, how do they complete their cultivation of the six perfections?

“Abandoning the body, giving away the body, and ignoring the body is their perfection of generosity. Filling
themselves with love for all beings and not getting overwhelmed by the physical sensation when the body is cut is their
perfection of discipline. Accepting the cutting of the body for the sake of becoming free, not letting their minds be marred,
and displaying their power of acceptance is their perfection of patience. Utilizing diligence to not lose their passion for
omniscience, holding to the strengthening of mind, embracing saṃsāra, and engaging in roots of virtue is their perfection of
diligence. As their bodies are cast aside, not forgetting the jewel of developing the mind of omniscience, focusing on
awakening itself, and contemplating peace and utter peace is their perfection of concentration. When the body is cut,
contemplating how the body is like grass, a wall, wood, stone, or a visual distortion; engaging with the body as having the
nature of an illusion; and contemplating how the body is actually impermanent, suffering, devoid of self, and peace is their perfection of insight.

“Thus, Sāgaramati, when the bodies of bodhisattvas who are skilled in means are cut, they complete their cultivation
of the six perfections and do not fall away from the Great Vehicle. This is the bodhisattvas’ acceptance of physical harm.

“What is the bodhisattvas’ acceptance of verbal harm, Sāgaramati? It is inviting all meanly spoken words. It is
accepting being scolded, slandered, belittled, complained about, and intimidated. It is not getting angry when somebody says
something negative about them, whether true or false. It is casting aside all forms of holding a
grudge, including the habitual tendencies for doing so.

“Sāgaramati, when bodhisattva great beings who are skilled in means hear mean utterances, mean words, scolding, and
words of intimidation spoken by someone else, they perfect their cultivation of the six perfections. How do bodhisattva great
beings who are skilled in means perfect their cultivation of the six perfections as they hear mean utterances, mean words,
scolding, and words of intimidation spoken by someone else, Sāgaramati?

“Sāgaramati, when bodhisattva great beings hear mean utterances, mean words, scolding, and words of intimidation
spoken by someone else they bring the following to mind: ‘This person has long been stingy and miserly. His life revolves
around this stain of stinginess, such that he has now also developed malice. As such, he does not follow spiritual friends who
can teach him the Dharma, nor does he respect or serve them. As for myself, I must remain inspired to give and not be stingy.
I must continue to rely on, honor, and serve spiritual
friends.’ Thus they are cautious and discard their malice, and this is their perfection of generosity.

“They also have the following thought: ‘This person has nothing but perverse morality and yet he is scolding and
intimidating me. But I will not retreat from how I keep to my trainings of discipline and asceticism. I will not become
malicious. I will uphold the mind of awakening. I will trust in the ripening of karma.’ This is their perfection of
discipline.

“They also have the following thought: ‘This person is aggressive and has so much malice, so he scolds and
intimidates me. Yet I will develop the strength of my patience. I will keep to love.’ This is their perfection of patience.

“They also have the following thought: ‘This person is lazy and devoid of virtuous qualities, so he scolds and
intimidates me. Yet I will remain diligent. I will never be satisfied in my pursuit of roots of virtue. Sooner or later, I
wish to make this person arrive at the seat of awakening, and thus make him fully awaken to unsurpassed and perfect
buddhahood.’ This manner of donning armor is their perfection of diligence.

“They also have the following thought: ‘This person is forgetful and not introspective. He does not consider his
afflictive emotions, so he scolds and intimidates me. Yet I can consider my afflictive emotions. I can be mindful and
introspective. I will one-pointedly remember the mind of awakening. I will don strong armor for the sake of this untamed,
aggressive, uncontrolled, and wild person.’ This is their
perfection of concentration.

“They also have the following thought: ‘This person has faulty insight. He advocates the existence of a self and
believes in the existence of a sentient being. So, he scolds and intimidates me. Yet I will base myself on reality.’ Thus,
examining who is scolding or being aggressive, they fail to find anyone. This acceptance that is free of any apprehension of
self and other is their perfection of insight.

“Thus, Sāgaramati, when bodhisattvas who are skilled in means hear mean utterances, mean words, scolding, and words
of intimidation spoken by someone else, they complete their cultivation of the six perfections and do not fall away from the
Great Vehicle. This is the bodhisattvas’ acceptance of verbal harm.

“What is the bodhisattvas’ acceptance of mental harm, Sāgaramati? All māras, who unwaveringly try to separate others
from the mind of awakening, and all obstructers, who are attached to ideologies, will continually attempt to undermine those
who have set forth with a genuine intention to gain omniscience. Nevertheless, such bodhisattvas do not forget their goal and
even if they were to meet the Buddha in person, he would not be able to diminish their unequaled attitude. Such māras of
incredible magical power will say, ‘You cannot authentically accomplish the Great Vehicle! You should give up cherishing this
goal! Give up your diligence! Awakening is difficult to attain. The qualities of buddhahood are difficult to find. You will
continue to experience the suffering of saṃsāra. The state of nirvāṇa is blissful. Sublime being, you should hasten to
nirvāṇa.’ Thus they try to influence and sway the bodhisattva.

“Sāgaramati, if bodhisattva great beings do not
relinquish their armor, or let themselves become disturbed, when the māras attempt to destroy and undermine their intention,
they will think, ‘I must reach the seat of awakening! I must defeat the māras and their hordes and fully awaken to unsurpassed
and perfect buddhahood! I will definitely turn the wheel of Dharma! I will explain the great message of the Dharma to the
trichiliocosm. I will regale all beings and satisfy them with the gift of Dharma! All buddhas and bodhisattvas, as well as the
gods who are cognizant of their own and others’ minds, realize my intention to awaken. I will accept all challenges to the
mind of omniscience. No buddha, god, or any other being will cheat me of this!’

“Sāgaramati, such is the bodhisattvas’ acceptance of mental harm; thus they cannot be separated from the Great
Vehicle. Sāgaramati, this is how they accept all challenges to the jewel of developing the mind directed toward omniscience.
It is by perfecting the armor of the perfection of patience and the unsurpassable perfection of diligence that bodhisattvas
accept mental harm.”

The Blessed One then expressed these verses:

“Not letting our intention drift from the path of awakening,

Nor from compassion,

We must protect the Three Jewels

And manifest the qualities of buddhahood.

“The exalted thirty-two major marks, and the minor marks of excellence,

And bodies beautified by the ten strengths—

In search of these, we make countless offerings.

We accept myriad types of adversity and become rich with qualities.

“We will refine countless thousands of fields.

We will uphold the supreme Dharma jewel.

We will liberate countless thousands of beings.

Thus, we accept adversity and do not let our intention drift away.

“Even if the beings of the countless realms in the ten directions

Were to gather together, brandishing weapons,

And threaten, insult, and intimidate us,

We shall bear such intimidation and jeers for the sake of qualities.

“Even though they have been verbally abused

Continuously for countless eons in the past,

Great beings will accept this, allowing no anger or rebukes.

Those who realize this fact will purify adversity.

“Beings could band together and, bearing weapons,

Chop our bodies into many tiny pieces.

Yet our minds will not become angry.

When the mind has turned to awakening, such adversity is purified.

“Wherever we are standing, sitting, walking, or lying down,

We always maintain this supreme mind of awakening.

We do not give up our generosity, or our disciplined and virtuous mind,

Even if our bodies are ripped to pieces.

“While the mind is in the realms of hell, animals, hungry ghosts, or humans,

The body is slain meaninglessly for countless eons.

Yet the message ‘discard the body if you yearn for buddha wisdom’

Brings true satisfaction to such beings.

“There are myriad causes of human suffering,

But they are not even a hundredth of the suffering in the hell of immediate retribution.

Still, the victors would delight to spend a hundred eons in the hells,

And will never give up on beings or the Dharma.

“It is said that our bodies are impermanent, short-lived, and like illusions,

And that the four elements are like malevolent serpents.

When we discard the body, they are deprived of their poison;

The poison of the afflictive emotions is pacified, and buddhahood naturally occurs.

“The three realms of existence are the basis for all bodily pleasure,

Yet all its causes of desire are embedded in anxiety.

We must achieve fearlessness by giving up the body.

With this understanding, we come to accept adversity.

“Those who would accompany you to evil are legion,

And in any positive direction, you will likely be your sole companion.

We pledge to not fight or do anything nonvirtuous.

The buddhas speak of patience, so patience will be our companion.

“We take the buddhas of the ten directions as our witness.

Since our minds have not parted from the buddha body,

Our companions are the buddhas and great divine beings.

We shall accept adversity and not become upset.

“Harm is said to come physically, verbally, and mentally.

Heroes who can accept anything never lose their patience.

Physical suffering can come in infinite varieties,

But if you accept what happens to the body, physical harm is purified.

“When the bodies of great beings are cut into tiny pieces and scattered about,

Such skillful beings complete the perfections.

Generosity, discipline, patience, diligence, concentration, and insight:

High and noble beings can uphold them all in a moment.

“Casting aside the body and those afflictions that crave the body,

Is to acquire the perfection of generosity.

When love pervades the world, discipline cannot deteriorate.

By then proceeding toward awakening, discipline is pure.

“Arousing the strength of patience when one’s limbs and digits are cut off

Is to train in the perfection of patience.

Cherishing diligence, avoiding discouragement, and giving self-deprecation no chance

Allows you to scatter bodily concern and perfect diligence.

“Do not lose mindfulness of the mind of awakening.

Be very diligent to clear away the obscuring dust of the afflictions.

When the body is destroyed, you will attain the power of concentration and freedom.

Then you will train in the stainless perfection of concentration.

“Our bodies lack intrinsic nature, and are like dreams or flashes of lightning.

There is no real agent in there, nor one who feels.

We liberate beings who are bound by bodily ties.

This insight is the noble supreme perfection.

“Whoever can keep to this training and regard the Dharma appropriately,

Will be able to accept physical harm and avoid becoming furious.

Even upon hearing blame, insults, and slander,

One will not become angry, but remain gentle, with a loving mind.

“Eliminating rigidity and aggression purifies generosity.

Making the mind more loving purifies discipline.

Strengthening one’s capacity for acceptance purifies patience.

When you desire buddha wisdom, diligence is developed.

“Bringing peace to all facets of mind purifies concentration.

Seeing that sound and language are unidentifiable is the purification of insight.

When one hears human speech, it will cause one to reflect on the Dharma.

Thus they accept harm and have no attachment to the defects of speech.

“Through the myriad views held by māras and non-Buddhists,

This point is hard to realize and so, no matter what such beings prescribe,

Learned beings remain unafraid, unyielding, and increase their strength.

Thus they bear with endless mental challenges.

“Those whose patience and diligence are stable like Mount Meru,

Are the greatest heroes among all beings and will be able to accept adversity.

They train in the ten strengths and come to understand adversity.

Approaching awakening, they will receive their prophecy.

“Sāgaramati, how does one internalize the jewel that develops the mind directed toward omniscience? Sāgaramati,
bodhisattva great beings avoid becoming conceited through the jewel that develops the mind directed toward omniscience. They
do not depend on, settle in, take up, discard, ponder, think about, or conceptualize the mind directed toward omniscience.
They sustain the pacification of conceptuality. They mentally investigate profound subjects. What are these profound subjects?

“They are; the occurrences of dependent origination, the understanding of causes, what is not eternal, what is not
disrupted, what is free from extreme views, what is naturally without a self, and the fact that all phenomena are unreal,
primordially unborn, and nonarising because the self is unreal. They are: devotion to emptiness, trust in signlessness,
confidence in wishlessness, the mind exclusively absorbed in the unconditioned, and utter impermanence. They are: the
contemplations on how form is similar to bubbles, how feeling is similar to bubbles, how perception is nondual
and similar to visual distortions, how formations are like the plantain tree, how consciousness is illusory, how the elements
are unmoving, how the sense faculties are without mutual knowing, and how the mind has no basis.

“They are: not engaging in pride, not thinking oneself superior, realizing sameness to be sameness, the absence of
multiplicity, one taste, staying on the path with a single destination, seeking knowledge of the accumulations on the path,
relying on the truth of the definitive meaning, the mind that follows the truth, engaging without language in all languages,
knowing that no sound relates to the past or the future, and realizing the inexpressible meaning with the knowledge of how
meaning and expression are beyond duality.

“They are: knowledge of suffering—being without self-clinging; knowledge of origin—bringing it to complete
exhaustion; knowledge of cessation—being without conceptual impositions; and knowledge of the path—penetrating the sameness of
the conditioned and the unconditioned.

“They are: mindfulness that considers the body and how it does not transfer from the past to the future, mindfulness
that considers sensations and how they do not exist in terms of birth and destruction, mindfulness that considers the mind and
how it fabricates reference points, and mindfulness that considers phenomena and how they are not the realm of phenomena.

“They are: right abandonment and utter sameness, and the bases of miracles and how one gains power over the mind.

“They are: the faculty of faith and how all desire is transcended, the faculty of diligence and how one escapes
through isolation, the faculty of mindfulness and how it is without mindfulness, the faculty of absorption and how it refrains
from mental engagement, and the faculty of insight and how it transcends conceptual elaborations.

“They are: the strength of faith and how it is not led along by others, the strength of diligence and how it does not
conceive a narrow focus, the strength of mindfulness and how it does not decline, the strength of absorption and how it
contemplates with certainty, and the strength of insight and how it accords with an unshakable cause.

“They are: the branch of awakening of mindfulness and how it neither recalls nor forgets, the branch of awakening of
discrimination and how it understands the sameness of all phenomena, the branch of awakening of diligence and how it neither
takes up nor avoids anything, the branch of awakening of joy and how it does not vacillate, the branch of awakening of pliancy
and how it is present in body and mind, the branch of awakening of absorption and how it masters sameness, and the branch of
awakening of equanimity and how it is nondual.

“They are: right view and how it relinquishes all views; right thought and how it is beyond thought, concepts, and
reasoning; right speech and how it realizes the sameness of all language and sound; right action and how it is beyond all
physical and mental action; right livelihood and how it puts an end to all striving; right effort and how it neither undertakes nor abstains from anything; right mindfulness
and how it does not conceive of virtue or nonvirtue; and right absorption and how it realizes the sameness of all mental
reference points.

“They are: reaching the culmination of peaceful tranquility and purifying the view of special insight.

“They are: the meaning of the unborn, the meaning of impermanence, the meaning of the primordially unborn, the
meaning of suffering, the meaning of stillness, the meaning of selflessness, the meaning of pacification, and the meaning of
peace.

“They are: generosity that is gentle, discipline that cools, patience that has the property of exhaustion, diligence
that fully discriminates, concentration that pacifies affliction, and insight that accurately knows the nature of things.

“They are: love that is primordially pure toward all beings, compassion that is vast as space, joy that is beyond
joy, and equanimity that ends all strife.

“They are: how all phenomena are pure of the three spheres, the emptiness of the past, the isolation of the future,
and the lack of self in the present.

“Sāgaramati, these profound subjects are discontinuous, beyond linguistic description, and like space. To realize,
understand, engage, investigate, contemplate, assess, quantify, reflect upon, and diligently inquire into these phenomena is
to internalize the jewel that develops the mind directed toward omniscience. When one internalizes the jewel that develops the
mind directed toward omniscience in this manner, one will spontaneously gain dominion over all phenomena.

“Sāgaramati, I will draw an analogy. The celestial mansions of the sun and the moon move naturally and thus
illuminate all of Jambudvīpa. However, these gods—the sun and the moon—do not conceptualize that ‘we would like to proceed
or recede.’ Rather, they proceed solely due to the
ripening of beings’ merit. Likewise, Sāgaramati, bodhisattva great beings who have internalized this knowledge enact the
benefit of beings naturally in immeasurable buddha realms. However, these bodhisattva great beings display these acts without
performing any conditioned action.

“In this manner, Sāgaramati, the internalized knowledge of bodhisattva great beings seeks out the perfections of
concentration and insight. Why is this? When bodhisattvas rest in equipoise, they see the phenomena of special insight, yet
when they are not resting in equipoise they do not. This type of vision is insight, and insight functions to make it evident.
What does it make evident? It makes the true character of all phenomena evident. What is the true character of all phenomena?
It is devoid of any engagement with the basis of the character. What is the basis of the character of all phenomena?
Cognizance is the basis of the character of all phenomena. The true character of this cognizance is said to be the true
character of all phenomena.

“When the continuity of all feeling is cut, there is no experience nor nonexperience. In this context, what are
experience and nonexperience? What we are calling experience is birth. What we are calling
nonexperience is cessation. When one undergoes neither experience nor nonexperience, one also
undergoes neither birth nor cessation. When one undergoes neither birth nor cessation, one settles in reality, does not
disturb the realm of phenomena, does not vacillate from suchness, and does not destroy the limit of reality. What we are
calling the realm of phenomena
is realized as dependent origination.
Suchness is to understand thusness. The limit of reality is to realize true
nonduality.

“Sāgaramati, bodhisattva great beings who cognize this knowledge directly are said to have reached full
internalization of knowledge.”

When the Blessed One gave this teaching on training, adversity, and internalization, one trillion two hundred billion
gods and humans developed the mind directed toward unsurpassed and perfect awakening, while six hundred thousand beings gained
acceptance.

The Blessed One then spoke these verses:

“The mind of awakening

That realizes all phenomena is proclaimed.

At that point the wisdom of realization

Finds no attachment to any phenomena.

“When the learned ones master profound subjects

They lose all their anxiety.

With no anxiety or fear,

They proceed to greater nobility.

“With the manner of focusing on causes,

One understands dependent phenomena.

The knowledgeable are then in agreement

In that extreme views are not to be held.

“The mind will not get caught in

Either eternalism or nihilism.

The unfathomable limit of reality,

The middle limit, will be realized.

According to me, the nature of this limit entails

That all phenomena are of the essence of selflessness.

The nature of all phenomena

Is primordially unborn and unceasing—

“Unborn, non-arising,

Empty, ungraspable, immaculate,

Signless, nonconceptual,

Alike and akin to space.

“When the mind does not hope for any of these,

Desire and attachment are relinquished.

The nature of form is directly understood

As being like a bubble.

“Feeling is like bubbles and

Perception has the quality of a visual distortion.

Formations are like the core of a plantain tree,

And consciousness is like an illusion.

“The four elements undergo no motion,

Like the element of space.

The sense sources

Are material substances and are each other’s referents.

“Mind is not within

And cannot be observed without.

For the mind there is no ‘mine.’

Consciousness does not exist anywhere.

“When phenomena are not mentally engaged,

Self-aggrandizement is eliminated.

Everything is truly mastered as sameness

And as truth itself.

“It is not various, but a single taste,

Singular, and traversing a path of sameness.

Thus the path consciousness is realized,

And the significance of the true meaning is seen.

“Mind realizes the meaning,

And masters the fact that language lacks language.

Sounds do not continue,

From the past to the future.

“Those who are learned in both meaning and words

Realize all phenomena to be nondual.

This inexpressible meaning

Is realized authentically.

“Suffering is known to be unborn;

Origin is the mind of sameness;

Cessation is taught to be the cessation of consciousness;

And the path is unconditioned knowledge.

“Body, feeling, mind,

And phenomena are realized as Dharma.

The foundation of mindfulness is shown

To be without mindfulness and nonconceptual.

“The realm of phenomena is not a realm.

Truth is equalized through sameness.

Abandonment does not abandon anything—

Thus is true abandonment taught.

“The attainment of the power of mind

Is shown to be the bases of miracles.

The complete transcendence of attachment

Is the faculty of faith.

“Isolation from all phenomena

Is the faculty of diligence.

Utilizing mindfulness and non-mindfulness

Is the faculty of mindfulness.

“Not mentally considering phenomena

Is the faculty of absorption.

Transcending all conceptual thought

Is the faculty of insight.

“Realization of reality

Is not approached through the faith of others.

The absence of movement in the mind—

That is what the power of faith is like.

“Authentic knowing unwaning—

That is what the power of mindfulness is like.

The treasury of the power of absorption

Is taking joy in the gentle mind.

“Non-thought and non-conception—

That is what the power of insight is like.

The branches of awakening are revealed

In order to realize all phenomena.

“The authentic view is claimed to be

The Dharma of sameness beyond difference.

The cultivation of nondual phenomena

Is the cultivation of the unborn path.

“Unborn entails impermanence;

Unarisen—suffering;

Unmoving—selflessness;

Peace—the abode of peace.

“Generosity is a gentle mind.

Discipline is a peaceful mind.

Patience is the realization of the exhaustion of phenomena.

Diligence is discriminating realization.

“Concentration is absolute peace.

Insight is to know reality.

Love is described as the fact

That all beings are primordially pure.

“Compassion is like space.

Joy is to delight in action.

Equanimity is described as

Bringing an end to all endeavors.

“The knowledge that all phenomena

Are stripped of the three spheres

Is the genuine certainty of phenomena

That cuts the knot of views.

“Genuine certainty is revealed

In concentration and insight.

Dharma knowledge is described

As the experience of the immeasurable.”

Chapter Three: The Teaching on the Absorption

The Blessed One then spoke to the bodhisattva great being Sāgaramati: “Along these lines, Sāgaramati, when
bodhisattva great beings become completely pure, they have a genuinely good motivation and, even if all beings were to rise up
to challenge them, they would not be angered. They develop the wisdom of deep certainty and the insight free from doubt. At
that time, they sustain the fundamental state of the pristine and immaculate absorption seal. What is the fundamental state of
this absorption? It is great compassion that knows no anger
toward any being.

“Even if they were honored by all beings, they would not be elated. Even if all beings were to fail to honor them,
they would not be depressed. That they would neither become elated nor depressed is due to their knowledge, not pride. That
they would neither become elated nor depressed means they possess the Dharma, not dullness.

“Because all phenomena arise from consciousness, the wisdom of the bodhisattvas precedes all their physical actions.
Wisdom precedes all their verbal actions. Wisdom precedes all their mental actions. Any action they engage in—whether
physical, verbal, or mental—is preceded by wisdom and inspired by wisdom.

“What are those physical actions of bodhisattvas that are preceded by wisdom? They are those bodily actions that are
displayed, which ripen and guide beings. They are any such activities that guide others; these activities are spontaneously
enacted and require no mental imputation. Such bodhisattvas overcome all physical flaws, attachments to the body, physical
changes, physical posturing, physical disturbances, and concepts about the body. Like slicing up a palm tree from the canopy
on down to the root, such a body will possess unborn qualities in the future.

“Such a body is pure. It is well adorned with appropriate defining qualities. Its hands and feet are soft and pliant.
It is a powerful body that accords with the cause of merit. It lacks no faculties. All limbs and digits are complete. It is
satisfied with its form but not puffed up; it is not proud of its greatness. Bearing all such qualities, it still bows to and pays respect to all beings no matter how
inferior and flawed their forms may be. Through the nature of their own bodies, bodhisattvas develop knowledge of the
identical nature of all beings’ bodies. With regard to the body, knowing its nature it is a Dharma body, not a material body.

“What is the nature of that body? It is a body that consumes the food of concentration rather than material food. It
consumes food in order to accord with the world and out of heartfelt care for beings, not because it feels physically weak.
Because it is a Dharma body, it is sustained by the Dharma, not by material substances.

“What does it mean to be sustained by the Dharma? It means to refrain from doing anything unsuitable for the sake of
survival and not to violate the way of the noble ones. What is the way of the noble ones? It is to be without attachment,
anger, stupidity, or any afflictive emotions. It is to uphold, care for, and be stable in one’s training. This is the noble
way.

“In this manner, because the physical actions of bodhisattvas are preceded by wisdom, they have all the strengths of super-knowledge and miracles. These bodhisattvas spontaneously illuminate all buddha
realms. There, spontaneously and without imputation, they possess the same body, marks, splendor, and ornaments that the
beings in those buddha realms possess.

“They have bodies that shine. When their bodies emit light, its radiance fills countless and fathomless buddha
realms. This light engenders joy. It brings pleasure to beings who have gone to the lower realms of the hells. It makes them
blissful. It brings relief to beings who are tormented by the afflictions. This light satisfies beings and brings them physical and mental joy. With their bodies
they demonstrate buddha activity for others. This is how the physical actions of bodhisattvas are preceded by wisdom.

“Sāgaramati, what are the bodhisattvas’ verbal actions that are preceded by wisdom? Sāgaramati, for bodhisattvas
their speech occurs while having eliminated all faults of delusory language. Sāgaramati, what are these faults of delusory
language? Sāgaramati, bodhisattvas are free from sixty-four faults of delusory language and their speech occurs having
eliminated them. What are these sixty-four faults?

“Sāgaramati, bodhisattvas’ use of language is not harsh, not sullied, not gritty, not gravelly, not too loud, not too
soft, not too forceful, not foul, not rushed, not blabbering, not sudden, not mumbling, not
unclear, not pointed, not discouraging, not annoying, not childish, not vacillating, not inflaming, not injurious, not
untimely, not unmeasured, not covetous due to attachment, not spiteful due to aggression, not dull and stupid due to delusion,
not base, not disharmonious and abusive, not divisive, not deceptive, not puffed up, not condescending, not possessive, not displeasing, not
hostile, not untrue, not misleading, not scornful, not disingenuous, not suddenly being false, not slanderous, not rude, not
gossipy, not divisive among friends, not too sharp, not too gentle, not ordinary, not unguarded, not inappropriate, not
inciting malice, not instigating conflict or debate or dispute, not attempting to take over others property, not malleable,
not unstable, not secretive, not concerned with entertainment, not contrary to the Dharma, not advertising secrets, not
harmful to beings, not praising of oneself, not condemning others, not ridiculing or rebuking others, not contradictory to the
Buddha, Dharma, or Saṅgha, not denigrating the noble ones, and not indecisive. These are the sixty-four faults of delusory
language, of which they are entirely free.

“Sāgaramati, bodhisattvas’ verbal actions are free of and are pure of these sixty-four faults of delusive language.
Their speech teaches continuously, genuinely, and truly. It teaches by presenting the truth, being in accord with the truth,
using the languages of all beings, and teaching in accord with the outlook of all beings. It satisfies all beings, inspires the faculties of beings, pacifies all afflictive
emotions, is blessed by the buddhas, does not contradict the Dharma, accords with the cause of merit, is distinct, is famous
and immaculate like the moon, does not arouse attachment, defeats opposition, expresses qualities, does not arouse aggression,
is profound and hard to fathom, does not arouse dullness, fills the ten directions and stimulates understanding, is never
pointless, engages all topics, and is unconditioned. Sāgaramati, this is how the verbal actions of bodhisattvas are preceded
by wisdom.

“Sāgaramati, how are the mental actions of bodhisattvas preceded by wisdom? Sāgaramati, bodhisattva great beings can
understand the mental processes and movements of all beings’ minds through a single mental act of their own. While resting in
equipoise, they display all forms of conduct, yet do not arise from absorption. Their mental
actions are not known by māras. Their mental acts are not comprehensible to hearers or solitary buddhas. Such bodhisattvas do
not conceive of anything that would be injurious to themselves, to others, or to both. Their mind, cognition, and
consciousness are not obstructed by any phenomenon. They see with a wisdom that is cognizant of all phenomena. Their mind,
cognition, and consciousness experience feelings free from knowing and they do not manifest the cessation of feelings until
the qualities of buddhahood are brought to perfection. Sāgaramati, this is how the mental actions of
bodhisattvas are preceded by wisdom.

“Sāgaramati, this is the fundamental point of the pristine and immaculate absorption seal: their physical actions are preceded by wisdom, their verbal actions are
preceded by wisdom, and their mental actions are preceded by wisdom. Sāgaramati, when bodhisattva great beings engage in
physical, verbal, and mental actions that are preceded by wisdom, they attain the pristine and immaculate absorption seal.

“Sāgaramati, because ten qualities are pristine, this absorption is said to be pristine. What are these ten
qualities?

“⁽¹⁾ The actions that they engage in are pristine because their intentions and motivation are pure. ⁽²⁾ Their
bodhisattva conduct is pristine because their six perfections are pure. ⁽³⁾ Their conduct aimed at goodness is pristine
because all their virtuous qualities are pure. ⁽⁴⁾ Their actions that bring the major and minor marks of perfection to
completion are pristine because their unstinting offerings are pure. ⁽⁵⁾ Their actions that assure recollection
and eloquence are pristine because their skill in accomplishing the teachings just as they hear them, and helping others to
understand them, is pure. ⁽⁶⁾ Their mindfulness, absorption, and undistracted consciousness are pristine because of the way in
which they are free from all confusion, obscuration, discontinuity, and ebullience. ⁽⁷⁾ Their knowledge of the phenomena
related to awakening is pristine because their conscientiousness is pure. ⁽⁸⁾ Their knowledge of tranquility and special
insight is pristine because their mind, cognition, and consciousness are pure. ⁽⁹⁾ Their wisdom that arrives at the ten levels
is pristine because their transcendence of inappropriate directions, discontinuities, and desire is pure. ⁽¹⁰⁾ Their wisdom
that is the ornament of the seat of awakening is pristine because their virtuous qualities are pure through having eliminated
all nonvirtuous qualities. Sāgaramati, because these ten qualities are pristine, this absorption is said to be pristine.

“Sāgaramati, why is it called an immaculate seal? These twenty factors are the gateway to this immaculate seal. It is
because of these twenty factors that this absorption is called an immaculate seal. What are these twenty factors?

“⁽¹⁾ It is the immaculate seal that is inwardly pure because it is purified of self-clinging. ⁽²⁾ It is the
immaculate seal that is outwardly pure because it is purified of clinging to ‘mine.’ ⁽³⁾ It is the immaculate seal that is
purified of the essential nature of the transitory collection because it is purified of all views. ⁽⁴⁾ It is the pure and
immaculate seal of the selflessness of all beings because it is primordially pure. ⁽⁵⁾ It is the pure and immaculate seal that
realizes all phenomena as the same because it is of one taste. ⁽⁶⁾ It is the pure and immaculate seal of emptiness,
signlessness, and wishlessness because all forms of liberation are pure. ⁽⁷⁾ It is the pure and
immaculate seal of space because it is completely pure. ⁽⁸⁾ It is the pure and immaculate seal of the dispositions of beings
and the realm of phenomena because it is nothing that can be separated. ⁽⁹⁾ It is the pure and immaculate seal of clear vision
because its super-knowledge is pure. ⁽¹⁰⁾ It is the pure and immaculate seal that shines like the sun because its eternal
light is pure. ⁽¹¹⁾ It is the pure and immaculate seal of wisdom that sees the three times without attachment because it is
pure in being free of all attachment. ⁽¹²⁾ It is the pure and immaculate seal of the gateway to understanding because neither
consciousness nor wisdom exists. ⁽¹³⁾ It is the pure and immaculate seal of the unconditioned because it purifies the
essential nature of conditioned phenomena. ⁽¹⁴⁾ It is the pure and immaculate seal that realizes dependent origination because
it analyzes conditions. ⁽¹⁵⁾ It is the pure and immaculate
seal that follows the strengths, fearlessnesses, and qualities of buddhahood because
it is pure, untrammeled knowledge. ⁽¹⁶⁾ It is the pure and immaculate seal that is characterized by the realization of buddha
qualities because it is pure in terms of former training. ⁽¹⁷⁾ It is the pure and immaculate seal of great love and compassion
because it never gives up on anyone. ⁽¹⁸⁾ It is the pure and immaculate seal that defeats māras and opposing forces because it
is pure in being free from all extremes. ⁽¹⁹⁾ It is the pure and immaculate seal that defeats all the binding forces of
habitual afflictions because the nature of phenomena is pure. ⁽²⁰⁾ It is the pure and immaculate seal that realizes the
gateway to all buddha qualities in a single moment of mind because the effort to complete all that is to be taken up has been
purified. Sāgaramati, it is because of these twenty factors of the immaculate seal that this absorption is called the
immaculate seal.

“Sāgaramati, when bodhisattvas sit at the seat of awakening, the absorption that they acquire is called the pristine
and immaculate seal. As soon as they acquire this absorption, they evince eight unique forms of
great strength. What are these eight? The first unique great strength is that all the worlds of the trichiliocosm turn into
diamond. Second, every tree grows various leaves, flowers, and fruits and then leans, bows, and prostrates in the direction of
the tree of awakening. Third, for that moment, no being is harmed by any affliction. Fourth, all beings in the lower realms
behold the bodhisattva at the seat of awakening and, seeing
him, they are filled with every kind of pleasure. Fifth, the space between all the world systems is pervaded with a
golden-colored light. Sixth, the earth shakes violently, yet no being whatsoever is harmed. Seventh, the blessed buddhas
throughout the ten directions show themselves and provide fearless encouragement, saying, ‘Great Captain, may you be
victorious! May you be victorious!’ Eighth, all buddha qualities are realized in a single moment of mind. Sāgaramati, as soon
as they acquire this pristine and immaculate absorption seal, they evince these eight unique forms
of great strength. Thus, through the power of this absorption, fathomless causes of positive qualities manifest.”

The Blessed One then spoke these verses:

“This Dharma is immaculate, pure, virtuous, and naturally luminous.

It is space-like and primordially unmanifest.

It is unborn, non-arising, baseless, and unceasing.

Thus is the unwavering and immaculate seal of the victors.

“This fundamental point is the indivisible dhāraṇī—

The unified cultivation of love and compassion.

Even if one were served by all beings, there would be no elation.

And when not honored, there is no loss—it is a mind of sameness.

“Wisdom arises from this quality of sameness.

It defeats the darkness of dullness and eliminates stupidity.

Because one possesses wisdom, there is no pride.

Knowing the quality of sameness with certainty, one is pure.

“Whatever actions of body, speech, or mind the learned perform,

They bring happiness to beings with their comprehensive knowledge.

Many beings perceive their pure forms

And aspire to the unsurpassed and flawless wisdom of the victors.

“Their conduct is always restrained and undeluded.

It is spontaneous and ultimately involves no thought or concept.

Every physical fault that one could speak of

Has for them ended and is primordially unborn.

“Their bodies are powerful and adorned with marks.

The soles of their feet are smooth, having arisen from merit.

Though their bodies are gorgeous, complete in all faculties,

The learned do not get puffed up about their appearance and have no arrogance.

“They respect, serve, and bow to many beings,

Who suffer due to deprivation and poverty.

They have no pride, wishing that they may uphold the Dharma.

These students of the Dharma will attain sublime awakening.

“Knowing the nature of their own bodies,

They realize the same in the bodies of all beings.

They attain the flawless Dharma body, which is not physical,

And thus they are freed from all afflictive emotions.

“Eternally possessed of absorption, they are sustained by concentration.

For these resplendent ones, physical embodiment is an impossibility.

They consume food for beings’ sake, not to maintain their strength.

They sustain their lives with Dharma for the sake of deathlessness.

“Always maintaining the noble way, they are at utter peace.

They separate themselves from attachment, aggression, and dullness.

They keep their trainings hidden, and are calm and harmonious.

The learned ones give themselves away and do no evil.

“Through miraculous power, they travel to trillions of realms.

There they teach the Dharma, acting in accord with beings’ bodies.

Their bodies take on the appearance

Of the forms, marks, and characteristics that beings possess.

“From their bodies, a very pure light springs forth.

It pervades infinite fields throughout the ten directions.

This light carries the splendor of merit, and is pleasing on contact,

Pacifying the torture of beings’ afflictions.

“The suffering of thousands of beings in hell

Is alleviated immediately upon contact with this light.

They achieve joy in body and mind,

And this causes their liberation from the hells.

“In these and other ways their physical actions are refined.

These limitless bodies are empowered by wisdom.

These gentle and wise beings enact buddha activities.

Their flawless physical actions are like this.

“Their words are pure and their voices pleasing to hear,

Satisfying all beings—divine and otherwise.

When they speak, their explanations always carry meaning,

And the unconditioned nectar of this vehicle emerges.

“All the many faults related to the voice

Are disrupted by their pure merit.

Because for them all languages and sounds are the same,

They satisfy beings with all their verbal statements.

“Their speech is constant, even, and true.

Their proclamations are unobscured, and they rest in equipoise.

Everything that they say later comes to pass.

With their knowledge that accords with truth they are pure.

“They have no afflictions and they have pacified desire.

Having eliminated this, their voice conveys qualities and they are free of faults.

Vast, hard to fathom, and utterly terminated,

They benefit others and pervade thousands of buddha realms.

“They speak words that are not based in concepts.

As a natural expression, they declare how freedom can be found.

Like the earth itself, they always satisfy the faculties of beings.

Their supreme statements they make are informed by knowledge.

“Obscurations have been permanently removed from their minds.

They know all the minds of beings in a single moment of mind.

They do not regress from undistracted absorption.

The minds of these perfect leaders are unknown to māras.

“Their minds, cognitions, and thoughts are deeply profound

Such that solitary buddhas and hearers would find them difficult to fathom.

They neither harm themselves nor others, and inspire no attachment.

They have even minds free of anger or arrogance.

“These wise ones engage with others in harmony with their class.

Yet they do so without feeling, intention, or thought.

While reaching the abode of awakening for the sake of deathlessness,

They do not block feelings nor do they dwell conceptually on pleasure.

“Wherever these ten qualities have been permanently purified,

A perfect leader manifests this absorption.

When the conduct of engagement is practiced,

All are ennobled and purified by the paths of goodness.

“The perfections are accomplished on their corresponding levels,

Leaving one ennobled by the vastness of virtue.

Merit results in the purification of the major marks.

With eloquence the dhāraṇīs become endless.

“The learned always accomplish the teachings they have heard.

The mindful equipoise of learned beings is never confused.

In them no subtle karmic ripening or confusion can be seen.

Instead, all obscurations are purified.

“All the vast and infinite factors of awakening

Are present in these conscientious ones.

With perfect tranquility, they always understand due to special insight.

Thus they reach the ten levels and eliminate attachment.

“They speak perfectly because they experience the heart of awakening.

Eliminating all nonvirtue, they will achieve victory over the enemy.

Due to their virtuous qualities, they are elevated like Mount Meru,

And attain this unfathomable and immaculate light.

“Attaining this absorption, these learned ones act meritoriously,

And attain the twenty supreme qualities of purification.

Like the sun, they brighten the lives of all beings,

And reach the victor’s wisdom—unsurpassed awakening.

“Before the tree, they achieve the inconceivable eight strengths

And act for the welfare of beings in thousands of realms.

They bestow the fearlessness of the buddhas and are the heroes of beings.

Taming the māras, they reach supreme awakening.

“Having completed their training in the victors’
seal,

All of these qualities reach an unfathomable extent.

Thus, those who yearn for such a garland of qualities

Should quickly become diligent in maintaining the mind of awakening.”

Then the Blessed One spoke to the bodhisattva great being Sāgaramati: “Therefore, Sāgaramati, bodhisattva great beings who yearn to attain this pristine and
immaculate absorption seal should ensure their minds are pristine and immaculate through maintaining a limpid and undisturbed
mind. A limpid mind is the mind that has a luminous nature, wherein there is no opportunity for adventitious afflictive
emotions to occur. Its quality of luminosity is unchanging. It is completely free from mental engagement. It is free of
attachment and thus unpolluted. It is free of aggression and nonconceptual. It is free of dullness and free of darkness. It
arises from a state that is pure, pristine, immaculate, and liberated.

“In the same way it is liberated, so are all phenomena—they are the same as suchness. In the same way it is
liberated, so are all phenomena—they are the same as the realm of phenomena. In the same way it is liberated, so are all
phenomena—they are the same as the limit of reality. In the same way it is liberated, so are all phenomena—they are the same
as emptiness, signlessness, wishlessness, the unconditioned, the non-arising, the unborn, and the unceasing. In the same way
it is liberated, so are all conditioned phenomena—they are the same as the sameness of unconditioned phenomena.

“This wisdom that accords with sameness, and that does not pick up or put down anything, is called the limpid mind.
Even when this teaching is introduced to other beings and people, there is no disturbance in terms of either self or other.
Such is the limpid mind. When bodhisattvas’ minds are limpid and undisturbed, they will attain the pristine and immaculate
absorption seal.”

“Blessed One, this absorption is profound!” exclaimed Sāgaramati.

“Yes, Sāgaramati,” answered the Blessed One, “because its depths cannot be seen.”

“Blessed One, this absorption is hard to see!”

“Yes, because it is free from duality.”

“Blessed One, this absorption is difficult to realize!”

“Yes, because it cannot be approached through pride and self-aggrandizing.”

“Blessed One, this absorption is difficult to understand!”

“Yes, because it is realized as the sameness of consciousness and wisdom.”

“Blessed One, this absorption is lucid!”

“Yes, because it is the attainment of unobscured liberation.”

“Blessed One, this absorption is so subtle!”

“Yes, because it cannot be analogized.”

“Blessed One, this absorption is essential!”

“Yes, because it attains the vajra-like wisdom.”

“Blessed One, this absorption is indivisible!”

“Yes, because the past and the future are indivisible.”

“Blessed One, this absorption is unobstructed!”

“Yes, because it transcends all the paths of attachment.”

“Blessed One, this absorption is so illuminating!”

“Yes, because it is free of the darkness of dullness.”

“Blessed One, this absorption is so pure!”

“Yes, because it is devoid of affliction.”

“Blessed One, this absorption is so immaculate!”

“Yes, because it is free of the dust of attachment.”

“Blessed One, this absorption is unmoving!”

“Yes, because it does not move within the three realms.”

“Blessed One, this absorption is conceptually unstructured!”

“Yes, because it is free from all conceptual structuring.”

“Blessed One, this absorption does not fluctuate!”

“Yes, because it is final.”

“Blessed One, this absorption reaches everywhere!”

“Yes, because it is alike and akin to space.”

“Blessed One, what types of diligent actions will lead one to the attainment of this pristine and immaculate
absorption seal?”

“To draw an analogy, Sāgaramati, if someone wanted to wage war on the sky, they should don the armor of the sky.
Sāgaramati, when one desires to attain the pristine and immaculate absorption seal, one should don the armor of the sameness
of all phenomena. Why is this? Sāgaramati, attainment is determined by one’s preparations.

“Sāgaramati, consciousness is the seed of the conditioned. Non-cognition is the seed of the unconditioned, and this
absorption is the seed of non-cognition. This absorption cannot be perceived by the eye consciousness, nor by the
consciousness of the ear, nose, tongue, body, or mind. This
absorption cannot be realized by cognizing or feeling it; this absorption has the characteristic of being without feeling and
cognition. Because it realizes all phenomena to be sameness, it is called perfect buddhahood.

“Sāgaramati, I did not understand pollution through some other characteristic. Nor did I understand purification
through some other characteristic. Why is this? The basic characteristic of pollution is the same as purification. Their basic
characteristic is that they are naturally pure. The basic characteristic of being naturally pure is to be without
characteristics. Being without characteristics is signlessness. There is nothing in signlessness that can be discerned.

“Sāgaramati, no phenomenon can be cognized nor is to be cognized. Language does not occur where no phenomenon can be
cognized nor is to be cognized. Where no language occurs, things are just as they are. How are things just as they are? As it
was before, so will it be after. Thus, all phenomena are said to be empty throughout the three times. Why are they described
as emptiness? They have not been made, will not be made, are not being made, and are not in a process of making. Thus, they
are called emptiness.

“What does not being made refer to? It refers to being unconditioned. Because they are not being
made, there are no phenomena that have been made. That is why it is said there is nothing that will be made. What does
being unconditioned refer to? It refers to being without any physical, verbal, or mental formations.
That is what is meant by being unconditioned. What is not
made is unconditioned: it is unborn, indestructible, baseless. What is unborn, indestructible, and baseless has no basis. In
what way is it baseless? It is not based on anything that has been formed. Thus, it is said to be without a base. In this
regard, a consciousness that gravitates toward form is baseless. A consciousness that moves toward feeling,
perception, formation, or consciousness is likewise baseless. A baseless consciousness is replete with
wisdom. One who is replete with wisdom is prevented by wisdom from becoming conceited. One who is prevented from becoming
conceited cannot become arrogant. One who cannot become arrogant does not debate. One who does not debate does not become
inflamed. One who does not become inflamed is not pained. One who is not pained does not smolder. One who does not smolder is
at peace. One who is at peace is utterly peaceful. One who is utterly peaceful is deeply at peace. One who is deeply at peace
is called a sage—who is called a teacher.

“Sāgaramati, these points are so profound, so difficult to see, and so difficult to realize. Anyone who hears these
teachings and is inspired by them will be liberated from error, and the perpetuation of affliction, grasping, and bondage.
They will uphold the Dharma treasury of the blessed buddhas of the past, present, and future. They will be great captains who
teach limitless paths to beings. They will be the foremost physicians who heal the formless disease of afflictive emotions.
They will venerate the thus-gone ones with the finest
offerings. Before long, they will attain the pristine and immaculate absorption seal. They will find certainty in the Great
Vehicle. They will make good use of the great raft of Dharma. They will free limitless beings from the great river of saṃsāra.
They will not be said to be under the influence of māras. These sublime beings will defeat all māras and opposing forces.”

Chapter Four: Teaching Through Analogies

The bodhisattva great being Sāgaramati then asked the Blessed One, “Blessed One, how do bodhisattvas defeat māras and
obstructers?”

“Sāgaramati,” answered the Blessed One, “when bodhisattva great beings are no longer interested in any clinging, they
defeat māras and obstructers. When they are no longer interested in marks and reference points, they defeat māras and
obstructers. Sāgaramati, there are four māras: the māra of the aggregates, the māra of the afflictions, the māra of the Lord
of Death, and the māra of the gods.

“Regarding this, the māra of the aggregates is defeated by contemplating how phenomena are illusory. The māra of the
afflictions is defeated by reflection on emptiness. The māra of the Lord of Death is defeated by contemplating the unborn and
non-arising. The māra of the gods is defeated by the path that halts all imputations made out of pride.

“Moreover, the māra of the aggregates is defeated by understanding suffering. The māra of the afflictions is defeated
by abandoning the origin. The māra of the Lord of Death is defeated by actualizing cessation. The māra of the gods is defeated
by cultivating the path.

“Moreover, the māra of the aggregates is defeated by realizing formations to be suffering. The māra of the
afflictions is defeated by realizing formations to be impermanent. The māra of the Lord of Death is defeated by realizing
phenomena to be selfless. The māra of the gods is defeated by realizing that nirvāṇa is peace.

“Moreover, Sāgaramati, when bodhisattvas discard the stains of their inner afflictions, practice giving without
forgetting the mind of awakening, and dedicate this toward omniscience, they destroy the māra of the aggregates. When
bodhisattvas practice giving without consideration for, or attachment to, the body and dedicate this to omniscience, they
destroy the māra of the afflictions. When bodhisattvas practice giving with the thought, ‘Ah, I shall make good use of these
possessions of mine that are otherwise impermanent and ordinary,’ and dedicate this to omniscience, they destroy the māra of
the Lord of Death. When bodhisattvas develop great compassion for all beings, practice giving in order to attract all beings
and liberate them, and dedicate this to omniscience, they destroy the māra of the gods.

“Moreover, Sāgaramati, bodhisattvas destroy the māra of the aggregates by maintaining discipline without any desire
to prolong their rebirths in saṃsāra. Bodhisattvas destroy the māra of the afflictions by maintaining discipline within the
view of selflessness. Bodhisattvas destroy the māra of the Lord of Death by maintaining discipline in order to undermine aging
and death with pure discipline. Bodhisattvas destroy the māra of the gods by maintaining discipline with the intention that
they will establish all beings that have corrupt discipline in the discipline of noble beings.

“Moreover, Sāgaramati, bodhisattvas destroy the māra of the aggregates by cultivating patience without apprehending a
self. Bodhisattvas destroy the māra of the afflictions by cultivating patience without apprehending beings. Bodhisattva
destroy the māra of the Lord of Death by cultivating patience without apprehending saṃsāra. Bodhisattvas destroy the māra of
the gods by cultivating patience without apprehending nirvāṇa.

“Moreover, Sāgaramati, bodhisattvas transcend the māra of the aggregates by practicing diligence while disengaging
from the body. Bodhisattvas transcend the māra of the afflictions by practicing diligence while disengaging from the mind.
Bodhisattvas transcend the māra of the Lord of Death by practicing diligence in the midst of the unborn and non-arising.
Bodhisattvas transcend the māra of the gods by practicing diligence for the sake of ripening beings and upholding the Dharma
without being saddened by saṃsāra.

“Moreover, Sāgaramati, bodhisattvas transcend the māra of the aggregates by practicing concentration without
sustaining the aggregates. Bodhisattvas transcend the māra of the afflictions by practicing concentration without sustaining
the elements. Bodhisattvas transcend the māra of the Lord of Death by practicing concentration without sustaining the sense
sources. Bodhisattvas transcend the māra of the gods by dedicating these aspects of practicing concentration to awakening.

“Moreover, Sāgaramati, bodhisattvas find victory over the māra of the aggregates by utilizing insight to become
learned in the aggregates. Bodhisattvas find victory over the māra of the afflictions by utilizing insight to become learned
in the elements. Bodhisattvas find victory over the māra of the Lord of Death by utilizing insight to become learned in the
sense sources. Bodhisattvas find victory over the māra of the gods by utilizing insight to become learned in dependent
origination and thus not actualizing the limit of reality.

“Moreover, Sāgaramati, the māra of the aggregates has no chance when bodhisattvas aspire to the emptiness of all
phenomena. The māra of the afflictions has no chance when bodhisattvas trust that all phenomena are signless. The māra of the Lord of Death has no chance when bodhisattvas
have no doubt that all phenomena are the wishless state. The māra of the gods has no chance when bodhisattvas have no doubt
that phenomena are unconditioned, and do not become arrogant even if they gather roots of virtue.

“Moreover, Sāgaramati, when bodhisattvas cultivate the application of mindfulness of body to the body and do not
form the concepts that go along with the body, they defeat the māra of the aggregates. When
bodhisattvas cultivate the application of mindfulness of feelings to feelings and do not form the
concepts that go along with feelings, they defeat the māra of the afflictions. When bodhisattvas cultivate the application of
mindfulness of mind to the mind and do not form the concepts that go along with the mind, they
defeat the māra of the Lord of Death. When bodhisattvas cultivate the application of mindfulness of mental phenomena to mental
phenomena and do not form the concepts that go along with mental phenomena, protecting their
intention to awaken, they defeat the māra of the gods.

“Sāgaramati, all of the māras’ activities are motivated by the workings of the self. Thus, bodhisattvas do not
motivate themselves by the workings of the self. The self is not a self, but is selfless, so there is no phenomenon than can
generate the self. Cognizing this with discriminating wisdom, bodhisattvas don the armor of the Great Vehicle for the sake of
ignorant beings, not because they impute self or other. When wearing this armor, they will ask themselves how to make this
armor meaningful. They think the following: ‘I am not wearing
this armor so that I may dismantle the self, nor am I am wearing it so that I may dismantle a being, a life force, sustenance,
a person, or personhood. Instead, I will abandon the entire basis for beings to sustain the view of self, beings, life force,
sustenance, people, or personhood. What is this basis? The basis is being mistaken. The aggregates, elements, and sense
sources are the basis. As their minds are mistaken in this regard, beings perceive what is impermanent to be permanent, what
is suffering to be happiness, what is not a self to be a self, and what is ugly to be attractive. Now, so that they may come
to understand perception, I will teach them the Dharma.’

“What does it mean to understand perception? It is to be without grasping or clinging. When one does not
grasp, one does not cling. When one does not cling, there is no delusion. When there is no delusion, one understands
perception.”

“Does one then understand past, present, or future perceptions?” asked Sāgaramati.

“Neither past, nor present, nor future perceptions! Why is this? Past perceptions are
exhausted. Present perceptions do not remain. Future perceptions have not yet come. One understands
perception when one no longer observes perceptions in any of the three times. Then, having this
understanding of perception, the conduct of bodhisattvas is pure. They completely understand the conduct of all
beings.

“Sāgaramati, bodhisattvas’ conduct will be impure to the degree that they fail to understand the conduct of beings.
When they understand the conduct of beings, their
bodhisattva conduct will be pure. They will teach the Dharma in accord with their understanding of these modes of conduct.
They will teach in order to reverse the different kinds of beings’ conduct.

“Sāgaramati, there are those who have desirous thoughts who also are involved in aggression. There are those who have
aggressive thoughts who also are involved in desire. There are those who have aggressive thoughts who also are involved in
stupidity. There are those who have stupid thoughts who also are involved in aggression. There are those who have stupid
thoughts who also are involved in desire. There are those who have desirous thoughts who also are involved in stupidity. There
are those who have desirous and aggressive thoughts who also are involved in stupidity. There are those who have aggressive
and stupid thoughts who also are involved in desire. There are those who have stupid and desirous thoughts who also are
involved in aggression.

“Sāgaramati, there are some who engage in desire who should eliminate aggression. There are some who engage in
aggression who should eliminate desire. There are some who engage in aggression who should eliminate stupidity. There are some
who engage in stupidity who should eliminate aggression. There are some who engage in stupidity who should eliminate desire.
There are some who engage in desire who should eliminate stupidity. There are some who engage in desire or aggression who
should eliminate stupidity. There are some who engage in aggression or stupidity who should eliminate desire. There are some
who engage in stupidity or desire who should eliminate aggression.

“Sāgaramati, there are those who are first desirous and then aggressive. There are beings who are first aggressive
and then desirous. There are beings who are first aggressive
and then stupid. There are beings who are first stupid and then aggressive. There are beings who are first stupid and then
desirous. There are beings who are first desirous and then stupid. There are beings who are first desirous and aggressive and
then stupid. There are beings who are first aggressive and stupid and then desirous. There are beings who are first stupid and
desirous and then aggressive.

“Sāgaramati, there are those who are desirous of form and averse to sound. There are those who are desirous of sound
and averse to form. There are those who are desirous of smell and averse to taste. There are those who are desirous of taste
and averse to smell. There are those who are desirous of touch and averse to mental phenomena. There are those who are
desirous of mental phenomena and averse to touch.

“Sāgaramati, there are beings who can be guided by disengaging from form, but not from sound. There are beings who
can be guided by disengaging from sound, but not from form. There are beings who can be guided by disengaging from smell, but
not from taste. There are beings who can be guided by disengaging from taste, but not from smell. There are beings who can be
guided by disengaging from touch, but not from mental phenomena. There are beings who can be guided by disengaging from mental
phenomena, but not from touch.

“Sāgaramati, there are beings who can be guided by disengaging from body, but not from mind. There are beings who can
be guided by disengaging from mind, but not from body. There are beings who can be guided by disengaging from body and mind,
and there are those who cannot be guided by disengaging from body or mind.

“Sāgaramati, there are beings who can be guided by the message of impermanence, but not by the messages of suffering,
selflessness, or peace. There are beings who can be guided by the message of suffering, but not by the messages of impermanence, selflessness, or peace. There are beings who can
be guided by the message of selflessness, but not by the messages of impermanence, suffering, or peace. There are beings who
can be guided by the message of peace, but not by the messages of impermanence, suffering, or selflessness.

“Sāgaramati, there are beings who can be guided by miracles based on speech, but not by miracles based on
instruction. There are beings who can be guided by miracles based on instruction, but not by miracles based on speech. There
are beings who can be guided by miracles based on miraculous powers, but not by miracles based on speech or instruction. There
are beings who can be liberated by miracles based on speech. There are beings who can be liberated by miracles based on
instruction. There are beings who can be liberated by miracles based on miraculous powers.

“Sāgaramati, there are beings for whom practice will come swiftly but liberation slowly. There are beings for whom
practice will come slowly but liberation swiftly. There are beings for whom both practice and liberation will come slowly.
There are beings for whom both practice and liberation will come swiftly.

“Sāgaramati, there are beings who can be liberated by causes, but not by conditions. There are beings who can
liberated by conditions but not by causes. There are beings who can be liberated by both causes and conditions. There are also
beings who cannot be liberated by either causes or conditions.

“Sāgaramati, there are beings who can be liberated by seeing inner flaws, but not by seeing outer flaws. There are
beings who can be liberated by seeing outer flaws, but not by seeing inner flaws. There are beings who can be liberated by
seeing both inner and outer flaws. There are beings who cannot
be liberated by seeing either inner or outer flaws.

“Sāgaramati, some beings can attain liberation through the path of ease, but not through the path of hardship. Yet,
for some it will occur through the path of hardship, and not of ease. For some a combination of hardship and ease will bring
it about. Still, there are some who cannot attain freedom through either the path of ease or hardship.

“Sāgaramati, some beings can be guided through directives, and others though support, being cut down , being
accepted, beauty, ugliness, aggression, love, cursing, and dependent origination. Some beings can be guided by pleasant
destinies, others by hellish destinies, and still others by transverse destinies.

“There are also some beings who can be guided by teachings on the applications of mindfulness, teachings on the right
abandonments, teachings on the bases of miracles, teachings on the faculties, teachings on the strengths, teachings on the branches of awakening, teachings on the path, teachings on
tranquility, or teachings on special insight. Some beings, Sāgaramati, can also be guided by teachings that describe the
truths of the noble ones.

“In this way, Sāgaramati, the conduct of beings is unfathomable. The thoughts of beings are unfathomable. The
experience of beings is unfathomable. Thus, when bodhisattvas
enter into unfathomable penetrating knowing, they are able to penetrate the unfathomable forms of
conduct of unfathomable beings.

“Sāgaramati, to draw an analogy, suppose a person was caught in a net called ‘completely lassoed.’ Were that person
to draw on the power of the spell called ‘deliverer from all lassoes,’ then as soon as they became ensnared, they could
utilize that spell to instantly cut through all the fetters. They would then be free to go where they pleased. Likewise,
Sāgaramati, penetrating the thoughts of all beings, bodhisattvas who are skilled in means can cut all the binding afflictive
emotions of beings with the power of the spell of the perfection of insight. Though they have not yet reached the wisdom of a
buddha, they enact buddha activity, and thus remain close to beings.”

Venerable Śāradvatīputra then remarked to the Buddha, “Blessed One, the extent of beings’ limitless modes of conduct
and the unfathomable wisdom of the buddhas is incredible. Blessed One, it truly amazes me that when novice bodhisattvas first
hear of the extent of beings’ limitless modes of conduct and the unfathomable wisdom of the buddhas, they are not intimidated,
scared, or unnerved.”

The Blessed One responded to the Venerable Śāradvatīputra, “Tell me, Śāradvatīputra, when lion cubs hear a lion’s
roar, are they intimidated, scared, or unnerved?”

“Blessed One, they are not.”

The Blessed One continued, “Likewise, Śāradvatīputra, when novice bodhisattvas hear the Thus-Gone One’s lion’s roar,
they are not intimidated, scared, or unnerved. They are
not frightened by hearing of beings’ limitless modes of conduct.

“Śāradvatīputra, to draw another analogy, even though a fire may be small, it will not be intimidated by any amount
of trees and grass. It will never think that it is unable to burn them. Likewise, Śāradvatīputra, even the feeble light of a
novice bodhisattva’s insight is not intimidated by beings’ afflictive emotions. They do not worry that they lack the power to
pacify afflictive emotions. Accurately investigating beings’ afflictive emotions only becomes a cause of deeper insight.

“Śāradvatīputra, to draw another analogy, imagine a scene in which fire becomes opposed to all trees, leaves, and
branches. They might all prepare to fight and have a great dispute, thinking, ‘We will start a war in seven days.’ The grass
and trees would then gather other grasses and trees, commanding them to support and join rank. Together they might then amass
to a pile the size of Mount Meru. Now, someone might then go before the fire and ask, ‘Why have you not assembled an army? Do
you think you alone can be victorious over all these grasses and trees?’ The fire would then reply, ‘I do not have to assemble
an army. And why not? Because these opposing forces of grass and trees are my support—the more they are, the stronger I
become. If they were not there, I would also swiftly perish.’

“Likewise, Śāradvatīputra, the more bodhisattvas send their limitless fire of insight toward the limitless
afflictions of all beings, the stronger these bodhisattvas become. Accurately investigating the afflictions of all beings becomes a cause of deeper insight.
If bodhisattvas were to become concerned only with eliminating their own afflictions and shied away from eliminating the
afflictions of all beings, they would swiftly fall to the level of either a hearer or a solitary buddha. Śāradvatīputra, from
this teaching you should understand that the more bodhisattvas examine beings’ afflictive emotions through appropriate mental
engagement, the stronger they become. If someone can hear this without being intimidated, that person must be recognized as a
bodhisattva who is skilled in means.

“Śāradvatīputra, to draw another analogy, a young poisonous snake can hunt without any assistance. Likewise,
Śāradvatīputra, novice bodhisattvas can amass the branches of awakening without any assistance. Even on their own, they can
themselves amass the branches of awakening.

“Śāradvatīputra, to draw another analogy, even a hundred thousand fireflies cannot outshine the light of the sun.
Likewise, Śāradvatīputra, the entirety of afflictions cannot outshine the light of a bodhisattva’s insight.

“Śāradvatīputra, to draw another analogy, even a small amount of a healing antidote to poison can ameliorate a wide
variety of poisons. Likewise, Śāradvatīputra, even a small amount of a bodhisattva’s healing insight can ameliorate a wide
variety of poisonous afflictive emotions.

“Śāradvatīputra, to draw another analogy, water falling from the sky has a consistent taste but will end up taking on
a great variety of tastes in different containers. Likewise, Śāradvatīputra, bodhisattvas accomplish the consistent taste of
liberated wisdom but give diverse Dharma teachings according to the diverse faculties of beings.

“Śāradvatīputra, to draw another analogy, wherever
the gold of the Jambu River is found, all other precious jewels appear dull. Likewise, Śāradvatīputra, anywhere the precious
bodhisattvas are, all hearers and solitary buddhas appear dull.

“Śāradvatīputra, to draw another analogy, when a universal monarch is present, all lesser kings will pay obeisance to
him. Likewise, Śāradvatīputra, when the children of the Dharma King develop the mind of awakening, the entire world of gods,
humans, and asuras will pay them homage.

“Śāradvatīputra, to draw another analogy, wealth does not come to beings who have not created the merit for it.
Likewise, Śāradvatīputra, the mind of awakening will not arise in those who have not developed roots of virtue.

“Śāradvatīputra, to draw another analogy, molasses does not come about without sugarcane seeds. Likewise,
Śāradvatīputra, bodhisattvas will not accomplish unsurpassed and perfect awakening without the seed of the mind of awakening.

“Śāradvatīputra, to draw another analogy, given the healing skill of the king of physicians, there is nothing that
does not appear as medicine. Likewise, Śāradvatīputra, for bodhisattvas who experience the perfection of insight there is no
phenomenon that is not seen in terms of awakening.

“Śāradvatīputra, to draw another analogy, Rāhu, lord of the asuras, cannot permanently interrupt the progression of
the chariots of the sun and moon. Likewise, Śāradvatīputra, not even all the māras could completely interrupt a bodhisattva’s
diligent progression along the path of awakening.

“Śāradvatīputra, to draw another analogy, gods who play around in the form realm live in celestial mansions in the
sky. Likewise, Śāradvatīputra, for bodhisattvas who play around in the profound, all phenomena are equivalent to space and are like unsurpassed and perfect awakening.

“Śāradvatīputra, to draw another analogy, even though space can enter into anything that functions as a container,
space neither grows nor shrinks. Likewise, Śāradvatīputra, the extent of a bodhisattva’s strength of dedication determines the
extent to which they take hold of the qualities of buddhahood. Yet the qualities of buddhahood neither increase nor
decrease.

“Śāradvatīputra, to draw another analogy, an archer’s strength will determine how far an arrow travels when shot into
space. Yet in space the arrow meets no end. Likewise, Śāradvatīputra, the extent of a bodhisattva’s strength of faith
determines the extent to which they aspire to the qualities of buddhahood. Yet, they will not reach any end of the qualities
of buddhahood.

“Śāradvatīputra, to draw another analogy, vessels not fashioned by a potter cannot rightly be called vessels.
Likewise, Śāradvatīputra, roots of virtue not dedicated toward awakening cannot rightly be called perfections.

“Śāradvatīputra, to draw another analogy, anyone who beholds a universal monarch will no longer put their hopes in
lesser kings. Likewise, Śāradvatīputra, anyone who beholds the Thus-Gone One, the Dharma King, will no longer put their hopes
in any hearer or solitary buddha.

“Śāradvatīputra, to draw another analogy, no jewels come from the water in an ox’s hoof print. Likewise,
Śāradvatīputra, the Three Jewels do not arise from the hearers’ discipline.

“Śāradvatīputra, to draw another analogy, all jewels come from the great ocean. Likewise, Śāradvatīputra, the Three
Jewels of Buddha, Dharma, and Saṅgha all come from the bodhisattvas’ oceanic discipline and learning.

“Śāradvatīputra, to draw another analogy, in the time following a prince’s birth, he is not called either the king or
not the king. Likewise, Śāradvatīputra, a novice bodhisattva
is not called the buddha or not the buddha.

“Śāradvatīputra, to draw another analogy, a precious jewel cannot perform its function without being polished.
Likewise, Śāradvatīputra, novice bodhisattvas are not without fear of the Dharma teachings.

“Śāradvatīputra, to draw another analogy, when a precious jewel has been polished, its luster arouses delight.
Likewise, Śāradvatīputra, bodhisattvas who have undergone lengthy training and have no fear of the Dharma teachings arouse the
delight of all beings.

“Śāradvatīputra, to draw another analogy, even a tiny precious gem should not be disregarded. Why is this? Even
though it is tiny, if it is placed in any dwelling, house, or home, it will completely illuminate it. Likewise,
Śāradvatīputra, even novice bodhisattvas should not be denigrated. Why is this? Once they attain awakening, the brilliance of
their buddhahood will expand to fill all buddha realms.

“Śāradvatīputra, to draw another analogy, priceless precious jewels cannot be assessed. Likewise, Śāradvatīputra,
bodhisattvas who are irreversibly destined for awakening cannot be proud.

“Śāradvatīputra, to draw another analogy, when the fruit of a tree are ripe, the branches will bend under their
weight. Likewise, Śāradvatīputra, bodhisattvas who have perfected all positive qualities bow before all beings.

“Śāradvatīputra, to draw another analogy, the fire that burns this great earth at the end of an eon does not come
from anywhere. Likewise, Śāradvatīputra, the bodhisattva’s wisdom fire that consumes all afflictions, which arise through the
force of habit and then leads to fully awakening to
unsurpassed and perfect buddhahood, does not come from anywhere.

“Śāradvatīputra, to draw another analogy, space is the essence of the worlds of the trichiliocosm, whether they are
burnt or not. Likewise, Śāradvatīputra, the essence of all phenomena is awakening, whether a bodhisattva fully awakens to
perfect buddhahood or not.

“Śāradvatīputra, bodhisattvas who hear this presentation of analogies taught by the Thus-Gone One for the sake of
gathering bodhisattvas, and are inspired by it, will all become exactly what has been analogized here.”

When the Blessed One had taught this garland of analogies, twenty-four thousand beings developed the mind directed
toward unsurpassed and perfect awakening. The Blessed One then spoke the following verses:

“A buddha’s awakening is supremely difficult to see.

It is profound, subtle, immaculate, and not even slightly real.

Thus, when someone wishes for awakening,

They should not be obstructed by phenomena.

“Wisdom is pure and uncontrived,

Totally illuminating and lucid.

Sublime awakening can be reached

By maintainig this immaculate seal.

“Across the limits of both past and future,

The mind is pure and its nature luminous.

Any afflictive emotion causes the mind to be disturbed,

So they should be properly abandoned.

“There is no agent or one who feels.

Phenomena are unreal and leave no trace.

There is no individual and the self is shown to be selfless—

In essence it is like a dream, or like space.

“Phenomena are not determined by physical actions,

Nor imputed by the speech or the mind.

Truly they are uncreated and not due to anything extraneous.

They cannot be described in any way.

“They are like space, an immaculate essence—

Formless, indescribable,

Not cognizable by the eye, the ear, the nose,

The tongue, the body, or the mind.

“They have no characteristics; all characteristics miss the mark.

They are peaceful and not really there, like a reflection of the moon.

Neither mind nor thoughts can move toward them.

They cannot be conceived or perceived.

“They cannot be known by the action of wisdom,

Nor by the action of consciousness.

This Dharma cannot be explained through language.

The Buddha’s compassion is unsurpassable.

“When beings who have made preparations

And been accepted by a spiritual friend

Hear this Dharma,

Vast and pure is their joy.

“Māras, who can create no troubles for such beings, wonder,

‘What is he thinking? What is he doing?’

When one has transcended conceptual mind and its domain,

How can the māras ever create obstacles?

“When the four māras have been transcended,

One’s family, intellect, and merit

Will be firmly based in the domain of buddhahood,

And one will engage in awakened conduct.

“One who is aware of all beings’ conduct

Will engage in supreme awakened action.

When hearing of these many kinds of conduct,

One can teach the Dharma of their characteristics.

“Beings’ conduct is diverse

And they are always basing it on one another.

Understanding the different types of conduct,

Great beings always deliver definitive teachings.

“Some beings are predominantly desirous,

And many have a potential for aggression.

They are tormented by their aggression

And harmed by their great stupidity.

“When beings’ diverse conduct has been understood,

And its marks, conditions,

And reference points have been mastered,

One can then teach their characteristics.

“Wise beings who are learned and lucid

Can slice through the ropes

That tie others down in strong nets,

Thus freeing them to proceed to better states as they wish.

“Thus, bodhisattvas are heroic and learned.

Knowing the thoughts of all beings,

They destroy all their afflictions

And help them to remove their obscurations.

“The sun’s light needs no assistance,

Nor does a poisonous snake.

A lion’s roar does not need to be helped.

Bodhisattvas likewise require no accompaniment.

“With no companion, alone, and by themselves,

They accomplish many buddha qualities;

Come to possess diligence, power, and strength;

And defeat beings’ afflictions.

“Just as the strength of a fire will grow

The more grass is added to it,

Likewise, the more bodhisattvas experience afflictions,

The stronger the fire of their insight blazes.”

Chapter Five: Practicing Diligence

The Blessed One then spoke to the bodhisattva great being Sāgaramati: “Sāgaramati, bodhisattvas must practice
diligence. Bodhisattvas must always persevere and show great determination. They should not give up their dedication.
Sāgaramati, unsurpassed and perfect awakening is not difficult to discover for bodhisattvas who practice diligence. And why
not? Sāgaramati, where there is diligence there is awakening. Awakening is far and distant from those who are lazy. Those who
are lazy have no generosity, discipline, patience, diligence, concentration, insight, personal benefit, or benefit for others.
Sāgaramati, one should understand from this lesson that unsurpassed and perfect awakening is not difficult for bodhisattvas
who practice diligence.

“Sāgaramati, at one point in the past, seven
immeasurable eons ago, there was an eon called Flower Origin. At that time there was a world called Astounding Sight in which
the blessed buddha Dīptavīrya appeared. He was a thus-gone, worthy, perfect buddha, someone learned and virtuous, a well-gone one, a knower of the world, a charioteer who guides beings, an unsurpassed being, and a teacher of gods and humans.

“Why was that eon called Flower Origin? Sāgaramati, when the worlds of that trichiliocosm burned and were
subsequently destroyed by water, eighty-four thousand radiant and beautiful lotuses with tens of trillions of petals appeared
and filled that mass of water. When the gods of the pure realms saw those lotuses, they were satisfied, happy, delighted,
joyful, and at ease. Experiencing such joy and pleasure, they saw these flowers to be indicative of the extent of the perfect
buddhas to appear in the world. Thus, they exclaimed, ‘Amazing! This eon Flower Origin will not be empty of blessed buddhas.’
And that is how Flower Origin came to be called Flower Origin.

“Why was that world called Astounding Sight, Sāgaramati? When countless and fathomless numbers of bodhisattvas came
from the buddha realms of the ten directions to behold this universe, they immediately achieved an absorption called ‘joyful
appearance’ and were satisfied with every kind of pleasure. This world was that pure. Thus, this world was called Astounding
Sight. Sāgaramati, in this world the seven precious materials
existed by the thousands. The jeweled trees and jeweled mansions were luminous. This world was free from female lust and
pregnancy. Instead, everyone there was born miraculously, seated cross-legged in lotuses. Nobody in this world practiced any
other vehicle than the Great Vehicle. The gods and humans subsisted by enjoying food and drink at their wish, like the gods of
the Heaven of Joy. They sported with super-knowledge and flew through space.

“The blessed thus-gone Dīptavīrya’s bodhisattva saṅgha was composed of 360 million ordained bodhisattva great beings.
The limitless lay and ordained practitioners were all engaged in the Great Vehicle.

“Sāgaramati, the blessed thus-gone Dīptavīrya gave extensive teachings on diligence, encouraging these bodhisattvas,
saying, ‘Sublime beings, you must practice diligence. You must persevere and show fierce determination. You must not lose your
dedication.’

“At that point, Sāgaramati, the bodhisattva great being Solid Armor was among the bodhisattva assembly. He asked the
Blessed One, ‘Blessed One, how should a bodhisattva practice diligence? Please describe the diligence that the Thus-Gone One
has encouraged in the bodhisattvas.’

“Sāgaramati, the blessed thus-gone Dīptavīrya answered the bodhisattva Solid Armor, saying, ‘Noble son, there are four types of diligence that assemble the
virtuous qualities of bodhisattvas. What are these four? They are endeavor, commitment, contemplation, and accomplishment.
Noble son, these four types of diligence assemble the virtuous qualities of bodhisattvas. What then are endeavor, commitment,
contemplation, and accomplishment?

“ ‘Noble son, endeavor is developing the mind directed toward awakening. Commitment is cultivating all roots of
virtue. Contemplation is the means of benefiting all beings. Accomplishment is accepting that which brings this about.

“ ‘Also, endeavor is seeking out study. Commitment is displaying learnedness. Contemplation is appropriate mental
engagement. Accomplishment is the right view of noble beings.

“ ‘Also, endeavor is eliminating the mind of stinginess. Commitment is giving up all one’s things. Contemplation is
dedicating everything to awakening alongside all beings. Accomplishment is not hoping for ripening.

“ ‘Also, endeavor is professing great charity. Commitment is perceiving all beggars as spiritual friends.
Contemplation is weariness with one’s impermanent possessions. Accomplishment is not regretting giving.

“ ‘Also, endeavor is seeking out the wealth of Dharma. Commitment is having a pure livelihood. Contemplation is
having the sense that one is living meaningfully. Accomplishment is not becoming proud about being generous.

“ ‘Also, endeavor is eliminating the stain of corrupt discipline. Commitment is not letting up on discipline and
asceticism. Contemplation is ripening beings who have corrupt discipline. Accomplishment is not becoming proud about the qualities of discipline.

“ ‘Also, endeavor is purifying the body. Commitment is purifying the speech. Contemplation is purifying the mind.
Accomplishment is purifying phenomena.

“ ‘Also, endeavor is giving malice no chance. Commitment is understanding the power of patience. Contemplation is
protecting self and other. Accomplishment is not becoming proud about patience.

“ ‘Also, endeavor is maintaining faith in the face of criticism and aggression. Commitment is not becoming familiar
with criticism and aggression. Contemplation is eliminating inner pain. Accomplishment is not apprehending self or other.

“ ‘Also, endeavor is eliminating the stain of laziness. Commitment is disengaging from the stain of diligence.
Contemplation is ripening lazy beings. Accomplishment is engaging in these actions.

“ ‘Also, endeavor is accomplishing one’s tasks. Commitment is mastering one’s tasks. Contemplation is not putting
one’s hopes in other vehicles. Accomplishment is not losing faith in karmic ripening.

“ ‘Also, endeavor is mindfulness. Commitment is understanding. Contemplation is intelligence. Accomplishment is
aspiration.

“ ‘Also, endeavor is knowledge. Commitment is a way. Contemplation is a gateway. Accomplishment is the occurrence of
those.

“ ‘Also, endeavor is mastering language. Commitment is using language. Contemplation is eliminating language.
Accomplishment is realizing the Dharma to be indescribable.

“ ‘Also, endeavor is relying on a spiritual friend. Commitment is abandoning evil companions. Contemplation is
equanimity toward friends and enemies. Accomplishment is not acting contrary to what one espouses.

“ ‘Also, endeavor is the mind that goes forth. Commitment is to disregard joy and displeasure. Contemplation is investigating what virtue is. Accomplishment is attaining
wisdom without relying on anything else.

“ ‘Also, endeavor is staying in seclusion. Commitment is disliking distractions. Contemplation is delighting in
solitude. Accomplishment is living without afflictions.

“ ‘Also, endeavor is having few desires. Commitment is being content. Contemplation is being easily sated.
Accomplishment is knowing the right measures.

“ ‘Also, endeavor is training in higher discipline. Commitment is not relaxing one’s discipline. Contemplation is
training in higher motivation. Accomplishment is training in higher insight.

“ ‘Also, endeavor denotes the perfections of generosity and discipline. Commitment denotes the perfections of
patience and diligence. Contemplation denotes the perfections of concentration and insight. Accomplishment denotes the
perfections of wisdom and skill in means.

“ ‘Also, endeavor is giving. Commitment is speaking pleasantly. Contemplation is acting meaningfully. Accomplishment
is being in tune with the truth.

“ ‘Also, endeavor is great love. Commitment is great compassion. Contemplation is great joy. Accomplishment is great
equanimity.

“ ‘Also, endeavor is purifying realms. Commitment is perfecting the major and minor marks of perfection.
Contemplation is upholding the sublime Dharma. Accomplishment is ripening beings.

“ ‘Also, endeavor is understanding the māra of the aggregates. Commitment is transcending the māra of the
afflictions. Contemplation is abandoning the māra of the Lord of Death. Accomplishment is defeating the māra of the gods.

“ ‘Also, endeavor is understanding suffering. Commitment is abandoning its origin. Contemplation is cultivating the
path. Accomplishment is actualizing cessation.

“ ‘Also, endeavor is the application of mindfulness to the body. Commitment is the application of mindfulness to
sensations. Contemplation is the application of mindfulness to mind. Accomplishment is the application of mindfulness to
phenomena.

“ ‘Also, endeavor is faith. Commitment is diligence. Contemplation is mindfulness and concentration. Accomplishment
is insight.

“ ‘Also, endeavor is abandoning nonvirtuous phenomena. Commitment is perfecting virtuous phenomena. Contemplation is
making the body and mind pliant. Accomplishment is attaining unconditioned miracles.

“ ‘Also, endeavor is the branches of awakening. Commitment is the path. Contemplation is tranquility and special
insight. Accomplishment is knowledge and liberation.

“ ‘Also, endeavor is engaged conduct. Commitment is the conduct aimed at the good. Contemplation is a refined mind.
Accomplishment is irreversible wisdom.’

“Moreover, Sāgaramati, the blessed thus-gone Dīptavīrya said to the bodhisattva Solid Armor, ‘Noble son, diligence
purifies body and mind. Diligence understands name and form. Diligence ends self-grasping and grasping to what is “mine.”
Diligence casts aside grasping and bondage. Diligence eliminates obscurations and upheavals. Diligence abandons regret and
doubt. Diligence eliminates knots and pain. Diligence transcends reference points and discontinuity. Diligence discards both
ordinary pride and excessive pride. Diligence transcends
ground and location. Diligence discards attachment and aggression. Diligence purifies ignorance and the craving for existence.
Diligence is not motivated by attachment and aggression. Diligence is free of stupidity and lack of discrimination. Diligence
understands inner and outer sense sources. Diligence sees that the aggregates and elements are primordially unborn. Diligence
pacifies, quells, and calms the mind. Diligence does not observe any phenomena when it contemplates them. Diligence is nondual
and inseparable. Diligence fully understands reality. Diligence is without proliferation or inactivity. Diligence is without
acquisition or abandonment. Diligence does nothing, yet neither is it without action. Diligence is without raising up or
setting down. Diligence is without taking up or discarding. Diligence is without bondage or liberation. Diligence is
untrammeled and does not trammel upon others. Diligence is neither arrogant nor careless. Diligence neither views nor beholds.
Diligence neither pacifies nor blazes. Diligence neither guards nor does not guard. Diligence does not arrive, nor does it not
arrive.’

“Sāgaramati, when the blessed thus-gone Dīptavīrya gave extensive teachings on diligence, ten thousand beings
attained the acceptance that phenomena are unborn. Having
heard this teaching on diligence, the bodhisattva Solid Armor pursued virtuous qualities and practiced diligence. Practicing
diligence, ten million years passed without him giving up his dedication, whereupon he attained the lesser level of
acceptance. Practicing diligence, he exerted himself in the pursuit of virtue, and while doing so, he passed away. Dying and
transmigrating, he was miraculously born in the presence of that very Thus-Gone One and heard this condensed Dharma teaching
from him. Thus, he diligently sought the Dharma and while doing so, he passed away. Sāgaramati, this bodhisattva pleased
eighty-four thousand buddhas with this teaching and used everything that occurred in the Flower Origin eon to practice
diligence. Thus, he diligently sought virtuous qualities and while doing so, he passed away.

“Sāgaramati, you should not think that the bodhisattva Solid Armor is someone unknown to you. If you are uncertain,
vacillating, or doubtful, do not think that way. Why not? Sāgaramati, it was I who was at that time the bodhisattva Solid
Armor. Sāgaramati, by putting forth this quality of effort, I distinguished myself from hundreds of thousands of other
bodhisattvas. Sāgaramati, if it took me such effort and that much hardship to awaken to buddhahood, what can be said about
those who are lazy and have weak diligence? How could they gain awakening? They are far, very far from it. Sāgaramati, the point of this anecdote is that practicing diligence brings
purification, being lazy does not. Sāgaramati, one should understand from this anecdote that where there is diligence and
carefulness, there will be awakening.”

When the Blessed One had related this story from the past, expressing the meaning of diligence, five thousand
bodhisattvas gained acceptance that phenomena are unborn. Seven thousand gods and human beings developed the mind directed
toward unsurpassed and perfect awakening. The Blessed One then expressed this in verse:

“I recall that in the past,

In the Flower Source eon—a time beautiful to behold—

In the supreme world, Astounding Sight,

There was the blissful Dīptavīrya.

“He was the last of eighty-four thousand

Victors to appear in that eon.

His world was like the Heaven of Joy,

Replete with food and drink at one’s wish.

“There were no women, nor time spent in the womb.

All the beings there were born miraculously.

The Lesser Vehicle was unheard of.

Everyone entered the Great Vehicle of superior beings.

“Bodhisattvas came from all directions

To behold Astounding Sight.

They all received the absorption of joyful appearance,

Experiencing a novel form of bliss.

“This famous assembly

Comprised 360 million humans

And many other humans and gods,

Who had entered the supreme buddha vehicle.

“The great sage who was an ocean of wisdom qualities

Repeatedly sang the praises of diligence.

Then he, learned and steeped in diligence,

Arose and asked of the Victor this question:

“ ‘How do bodhisattvas practicing diligence

Come to maintain the power of diligence?

Explain this point to me, O Blessed One,

And I will earnestly apply it.’

“The Dharma Lord understood his intention,

And taught the qualities that come through diligence:

Endeavor, commitment,

Contemplation, and accomplishment.

“ ‘Endeavor,’ he said, ‘is the mind of awakening.

Commitment, accomplishing thousands of virtues.

Contemplation, the means of benefiting beings.

Accomplishment, accepting the Dharma that brings this about.

“ ‘Endeavor is respectfully seeking learning.

Commitment, to teach properly.

Contemplation, speaking appropriately.

Accomplishment, the correct view.

“ ‘Endeavor is eliminating the stain of stinginess.

Commitment, giving up all possessions.

Contemplation, the mind of perfect awakening.

Accomplishment, not hoping for ripening.

“ ‘Endeavor is accomplishing great giving.

Commitment, being loving toward beggars.

Contemplation, considering the impermanence of possessions.

Accomplishment, being without regret after giving.

“ ‘Endeavor is seeking out the wealth of Dharma.

Commitment, having pure livelihood.

Contemplation, knowing that one is living meaningfully.

Accomplishment, not becoming proud about being generous.

“ ‘Endeavor is eliminating the stain of corrupt discipline.

Commitment, not letting up on discipline and asceticism.

Contemplation, being generous with those with corrupted discipline.

Accomplishment, to be disciplined but without pride.

“ ‘Endeavor is purity.

Commitment, purifying the body.

Contemplation, purifying the mind.

Accomplishment, purifying phenomena.

“ ‘Endeavor is giving malice no chance.

Commitment, showing the power of patience.

Contemplation, protecting self and other.

Accomplishment, never being proud.

“ ‘Endeavor is keeping the faith when criticized.

Commitment, completely disregarding criticism.

Contemplation, inner peace.

Accomplishment, apprehending neither self nor other.

“ ‘Endeavor is eliminating the stain of laziness.

Commitment, having the strength and might of diligence.

Contemplation, ripening lazy beings.

Accomplishment, accepting the things they do.

“ ‘Endeavor is accomplishing one’s tasks.

Commitment, mastering one’s tasks.

Contemplation, not putting hope in other vehicles.

Accomplishment, not wasting actions.

“ ‘Endeavor is being mindful and aware.

Commitment, penetrating the realization of the Dharma.

Contemplation, protecting one’s intelligence.

Accomplishment, constantly being motivated toward that.

“ ‘Endeavor is understanding; commitment, the way of discipline;

Contemplation, the gateway to the Dharma;

Accomplishment, understanding their occurrence.

These are the applications of diligence.

“ ‘Endeavor is mastering language.

Commitment, giving teachings.

Contemplation, eliminating sound.

Accomplishment, the ineffability of phenomena.

“ ‘Endeavor is relying on a spiritual friend.

Commitment, abandoning evil companions.

Contemplation, studying reality.

Accomplishment, being free from contradictions in one’s qualities.

“ ‘Endeavor is to go forth into the Buddha’s teachings.

Commitment, discarding all joys.

Contemplation, living a life of virtue.

Accomplishment, not contradicting the teachings.

“ ‘Endeavor is achieving joy in remote areas.

Commitment, discarding distractions.

Contemplation, delighting in solitude.

Accomplishment, living without afflictions.

“ ‘Endeavor is having few desires and accepting advice.

Commitment, being content.

Contemplation, being gentle.

Accomplishment, knowing appropriate limits.

“ ‘Endeavor is training in higher discipline.

Commitment, not relaxing one’s discipline.

Contemplation, training in higher motivation.

Supreme accomplishment, training in higher insight.

“ ‘Endeavor is generosity and discipline.

Commitment, patience and diligence.

Contemplation, concentration and insight.

Accomplishment, wisdom and means.

“ ‘Endeavor is giving material things and Dharma.

Commitment, speaking pleasantly.

Contemplation, acting meaningfully.

The heart of accomplishment, being consistent with the meaning.

“ ‘Endeavor is pure love.

Commitment, having compassion.

Contemplation is having joy for the Dharma.

Accomplishment of wisdom is equanimity.

“ ‘Endeavor is purification.

Commitment, perfecting the major marks of excellence.

Contemplation, upholding the sublime Dharma.

Accomplishment, ripening beings.

“ ‘Endeavor is eliminating the māra of the aggregates.

Commitment, destroying the māra of the afflictions.

Contemplation, destroying the māra of the Lord of Death.

With the essential accomplishment, what can the māras do?

“ ‘Endeavor is understanding suffering.

Commitment, eliminating the basis of saṃsāra.

Contemplation, cultivating the path.

Accomplishment, experiencing cessation.

“ ‘Endeavor is mindfulness of the body, free from ties.

Commitment, not having views about sensations.

Contemplation, mindfulness of mind.

Sublime accomplishment, mindfulness of phenomena.

“ ‘Endeavor is the strength and faculty of faith.

Commitment, the strength and might of diligence.

Contemplation, the faculties of mindfulness and absorption.

Accomplishment, the faculty of insight.

“ ‘Endeavor is abandoning nonvirtues.

Commitment, not wasting virtues.

Contemplation, refers to body and mind.

Accomplishment, manifesting miracles.

“ ‘Endeavor is being learned and cultivating the branches of awakening.

Commitment, realizing the path.

Contemplation, tranquility and special insight.

The essential accomplishment, insight and liberation.

“ ‘Endeavor is engagement; commitment, conduct.

Contemplation is purifying the mind.

Reversing all experience related to signs

Is described as the way of accomplishment.

“ ‘The noble ones praise supreme diligence as

Achieving pliancy of body and mind,

Transcending causation and views,

And understanding name and form.

“ ‘When “I” and “mine” are put to a stop,

Then one is liberated from all bondage,

Origination is eliminated, and one is free from the five obscurations.

The learned will discard all doubt and regret.

“ ‘When all knots and pain are lost,

When there are no obscurations or upheavals,

When pride and manifest pride are discarded,

This is a function of diligence’s power.

“ ‘The learned praise diligence as being

The elimination of all signs,

Disengaging from all elaborations,

And discarding all afflictions.’

“When they heard the qualities of diligence

As extolled by Dīptavīrya,

Ten thousand glorious ones

Achieved acceptance of the unborn.

“Having heard this teaching, five thousand beings

Trained in patience in that buddha realm.

Seven thousand humans, gods, asuras, and kinnaras

Set forth toward supreme awakening.

“Back then, it was I who was that monk of stable diligence,

The one who had reached supreme diligence.

Practicing diligence, I relinquished my body,

And thus, I passed away from that existence.

“More than eighty-four thousand times

I let this body wither.

For an eon, I pleased a guide

And distinguished myself from other bodhisattvas.”

Chapter Six: Teaching on the Qualities of Buddhahood

Then, Mahābrahmā Great Compassionate One asked the bodhisattva great being Sāgaramati, “Noble son, what does the
term qualities of buddhahood refer to?”

Bodhisattva Sāgaramati responded, “Brahmā, ‘the qualities of buddhahood’ refers to all phenomena. Why is this? Brahmā, a thus-gone
one does not awaken to perfect buddhahood in a restricted and limited manner. Rather, a thus-gone one awakens to perfect
buddhahood in an unrestricted and unlimited manner due to
realizing the sameness of all phenomena. Brahmā, realizing all phenomena to be sameness is awakening. Therefore, Brahmā, all
phenomena are qualities of buddhahood. Brahmā, all phenomena are precisely the qualities of buddhahood. The essence of all
phenomena is the essence of all the qualities of buddhahood. The qualities of buddhahood are realized to be disengaged because
all phenomena are disengaged. Because all phenomena are empty, the qualities of buddhahood are realized as emptiness. Brahmā,
because all phenomena are dependently originated, realizing dependent origination is awakening. The qualities of buddhahood
are seen by a thus-gone one in the same way that all phenomena are seen.”

“Noble son,” asked Mahābrahma Great Compassionate One, “do the qualities of buddhahood not transcend the three
realms?”

“Brahmā,” replied Sāgaramati, “the essential quality of the three realms is to possess the qualities of buddhahood.
Why is this? Brahmā, in the sameness of the qualities of buddhahood, there is no better or worse. Analogously, Brahmā, in
space there is no better or worse. Likewise, Brahmā, the qualities of buddhahood are equal to space, wherein there is nothing
better or worse. Brahmā, the nature of all phenomena is that they are empty by their very nature, meaning there is nothing
better or worse. Brahmā, a noble son or daughter who wishes to realize the qualities of buddhahood should realize the
qualities of buddhahood in a nonconceptual manner. Furthermore, Brahmā, the qualities of buddhahood do not persist in objects,
nor in any direction. They are unborn and unceasing. They are not like the colors blue, yellow, red, white, green, crystal, or silver; in fact, they have no color, shape, or
characteristics. They are signless. Brahmā, the meaning of signlessness is the meaning of the
qualities of buddhahood. The meaning of the
qualities of buddhahood is the meaning of the words ‘without death or transmigration.’ The meaning of the words
without death or transmigration is the meaning of peace. The meaning of peace is
the meaning of disengaged. The meaning of disengaged is the meaning of empty. The meaning of
empty is the meaning of unenduring. The meaning of unenduring is the meaning of
thatness. The meaning of thatness is the meaning of unborn. The meaning of unborn is
the meaning of unceasing. The meaning of unceasing is the meaning of unenduring.

“Of this we can say:

“To express the meaning of signlessness

Is to refer to the sublime qualities of buddhahood.

To express the meaning of the qualities of buddhahood

Is to refer to ‘no death or transmigration.’

“The meaning of no death or transmigration is peace,

And that was proclaimed to be the meaning of disengagement.

The meaning of disengagement is the meaning of empty,

And that is the meaning of unenduring.

“The meaning of unenduring is thatness,

And the meaning of that is suchness,

Which was proclaimed to be the meaning of

Being without birth or cessation.

“The meaning of unceasing is the meaning of unenduring.

The meaning of this quality of being unenduring

Is that all phenomena endure in the same manner

As the realm of phenomena.

“The qualities of buddhahood endure

In the same way as all phenomena.

“The qualities of training also endure

In the same way as the qualities of buddhahood.

The qualities of nonattachment have the same meaning

As they do not endure in any other way.

“The qualities of the solitary buddhas

Endure likewise in sameness.

Yet among the phenomena that endure in this way,

The qualities of buddhahood are unsurpassed.

“For the qualities of buddhahood

Endure neither in objects nor directions.

They cannot be divided

In terms of birth and destruction.

“Shape and color will never be found

Anywhere in these qualities.

The qualities of buddhahood are revealed as being

Without signs or identifying marks.

“The nature of all phenomena

Is the very mode of the qualities of buddhahood.

Thus, they are revealed as sameness,

Without distinction or characteristics.

“Those who yearn to realize the qualities of buddhahood

Must look to all phenomena.

When one is free of the slightest apprehension,

That is truly seeing.

“Both buddhahood and its qualities

Are realized at the seat of awakening

By the great sage

To be equal with all phenomena.

“The qualities of buddhahood are precisely what are seen

By a buddha at the seat of awakening.

The qualities of buddhahood that are taught

Are forever the same due to their sameness.

“Phenomena are the same, with no dissimilarity.

They are immaculate and like space.

This is realized through a buddha’s wisdom.

Thus, he says, ‘This is the nature of awakening.’

“Whatever is dependently originated

Is without any inherent nature.

What lacks an essential nature

Never actually arises.

“The one who knows the limit

In which the world is sameness without limit,

Is someone whose wisdom has reached the limit,

And so knows all phenomena.

“Any phenomena from the past,

Any phenomena in the future,

And any phenomena of the present

Are asserted to be the qualities of buddhahood.

“In this way, the wisdom of buddhahood

Is without attachment within the three times.

The Dharma of the sages is taught

Where there is no attachment to syllables.

“The ten strengths,

The four fearlessnesses,

The unique qualities of buddhahood—

All eighteen of these—

“And any other qualities

Are all contained within this.

Thus, all phenomena can be claimed

To be the qualities of buddhahood.”

Mahābrahma Great Compassionate One further asked the bodhisattva great being Sāgaramati, “Noble son, do you directly
perceive these qualities?”

“Brahmā, do you think that the qualities of buddhahood can be counted among form?”

“No, they cannot.”

“Brahmā, can phenomena that are formless, unidentifiable, unobstructing, and uncognizable be directly
perceived?”

“Noble son, they cannot.”

“In this way, Brahmā, the qualities of buddhahood are imperceptible. Why is this? Because there is not even the
slightest duality. Brahmā, all phenomena are nondual. All that is perceptible is of that very characteristic. Brahmā, what is
perceptible and the qualities of buddhahood are not different. Whatever is perceptible is also whatever is a quality of
buddhahood. Whatever is a quality of buddhahood is also whatever is perceptible.”

“Noble son, are the qualities of buddhahood not perceptible to the thus-gone ones?”

“Brahmā, if there were any quality of buddhahood, which would be established as a quality of the thus-gone ones or
the buddhas, it would also be perceptible to the thus-gone ones.”

“Noble son, are the qualities of buddhahood totally nonexistent?”

“Brahmā, any phenomenon that is not established cannot be asserted as being existent or nonexistent. Any phenomenon
that cannot be asserted as being existent or nonexistent is not perceptible.”

“Well then, what do we mean by the term qualities of buddhahood?”

“Brahmā, I will draw an analogy. Even though we still use the term space to refer to space, it
is not established in any way. Likewise, Brahmā, even though we use the term qualities of buddhahood to
refer to the qualities of buddhahood, they are not established in any way.”

“Noble son, it is incredible that novice bodhisattvas are not intimidated when they hear this teaching, for they don
armor for the sake of attaining these very qualities of buddhahood.”

“Brahmā, beings who have been blessed by the buddhas develop the mind of awakening and are not intimidated when they
hear of the profound qualities of buddhahood. Brahmā, if one grasps and clings, then one will be intimidated. If one does not
grasp or cling, then one will not be intimidated. If one exists or desires, then one will be intimidated. If one does not
exist or desire, then one will not be intimidated. If one clings to ‘I’ or ‘mine,’ then one will be intimidated. If one does
not cling to ‘I’ or ‘mine,’ then one will not be intimidated.”

“What power do bodhisattvas possess such that they are not intimidated by the profound qualities of buddhahood? What
is this bodhisattva power?”

“Brahmā, this bodhisattva power, which prevents bodhisattvas from being intimidated by the profound qualities of
buddhahood, is eightfold. What are these eight? ⁽¹⁾ Aspiring to the qualities of buddhahood, they have the power of
unobstructed faith. ⁽²⁾ Recognizing their similarity with the teacher, they have the power of the spiritual friend that comes
from respect. ⁽³⁾ Perfecting transcendental qualities, they have the power of insight that comes from study. ⁽⁴⁾ Perfecting
immeasurable merit, they have the power of service that comes from merit. ⁽⁵⁾ Having defeated all māras, they have the power
of wisdom that comes from approaching reality. ⁽⁶⁾ Without any apprehension about the fact that all phenomena are selfless,
they have the power of great compassion that comes from great love. ⁽⁷⁾ Never forgetting the mind of awakening, they have the
power of mind that comes from certainty. ⁽⁸⁾ Attaining the acceptance that phenomena are unborn, they have the power of
acceptance that comes from not being led around by others. Brahmā, if bodhisattvas have this power that is replete with these
eight qualities, then they will not be intimidated by the
profound qualities of buddhahood.”

Then the Blessed One expressed his approval of Sāgaramati: “Sāgaramati, you have explained well these bodhisattva
powers. Excellent, excellent! There are no qualities of buddhahood that could intimidate a bodhisattva who has this kind of
power. All the sounds of this teaching by Sāgaramati are terrifying. Ultimate awakening is inexpressible. Why is this? What is
inexpressible cannot be explained and does not conform with letters. If the mind and mental phenomena themselves cannot be
formed, how could they possibly conform to letters? This profound teaching is beyond language, unexplainable, inexpressible,
and unspeakable. However, even though this is understood, it can still be taught to other beings and people through knowledge
of language. Just consider how the great compassion of the blessed buddhas can be introduced to an unfathomable number of
beings. Sāgaramati, to draw an analogy, imagine that somebody painted an image with various colors on space, which is
formless, inexpressible, unobstructing, and uncognizable. Imagine that this person painted horses, elephants, chariots,
infantrymen, and mounts, or that they painted an image of gods, nāgas, yakṣas, and gandharvas. Sāgaramati, do you think that
being would have done something difficult?”

“Blessed One, that person would definitely have done something difficult. Well-Gone One, he or she would have done
something extraordinarily difficult!”

“Sāgaramati,” said the Blessed One, “that the blessed buddhas express the inexpressible to other beings and people
once they have understood the inexpressible qualities of buddhahood, and thus bring forth a recognition and understanding in them, is even more difficult than
that. It is even harder than that to not be intimidated, apprehensive, or fearful about these profound qualities
of buddhahood. Sāgaramati, beings who are not intimidated by these profound qualities of buddhahood have already developed
roots of virtue and served the victors of the past. Sāgaramati, those who understand these profound sūtras that do not conform
to the world, and then carry, uphold, and widely teach them to others, uphold the Dharma treasury of the Thus-Gone One. They
uphold the side of virtue of all beings.

“Sāgaramati, if a bodhisattva were to fill the limitless buddha realms that can be seen with a buddha’s eyes with
all manner of jewels and offer them to the thus-gone ones as an act of veneration, do you think, Sāgaramati, that they would
develop a lot of merit on that basis?”

“Blessed One, it would be a lot. Well-Gone One, it would be limitless. That mass of merit would be so limitless that
it could hardly be described.”

“Sāgaramati,” said the Blessed One, “you should trust and realize this: If bodhisattvas, who arouse great compassion
for beings and who seek to preserve the teachings of the thus-gone ones and maintain the lineage of the Three Jewels,
understand that this profound sūtra accomplishes the wisdom of the thus-gone ones, and then uphold, carry, and master it, they
will develop even more merit than that. That being the case,
what can be said of accomplishing it in actuality? Why is this? Sāgaramati, all material giving depends on the world. Giving
Dharma, on the other hand, transcends the world entirely.

“Sāgaramati, upholding the sublime Dharma means that one will acquire four kinds of care. What are these four? One
will acquire the care of the buddhas, the care of the gods, the care of merit, and the care of wisdom.

“Sāgaramati, there are four things that distinguish bodhisattvas who are sustained by the buddhas. What are these
four? ⁽¹⁾ They will never cease seeing the thus-gone ones, ⁽²⁾ no māra will ever affect them, ⁽³⁾ they will achieve
recollection and become inexhaustible, and ⁽⁴⁾ they will attain super-knowledge and the irreversible level.
Sāgaramati, these are the four things that distinguish bodhisattvas who are being cared for by the buddhas.

“Sāgaramati, there are four ways in which bodhisattvas who are sustained by the gods will be purified. What are
these four? ⁽¹⁾ The gods will purify their assembly, ⁽²⁾ inspire them to study the Dharma with a one-pointed mind, ⁽³⁾ ensure
that no external adversity occurs, and ⁽⁴⁾ create faith in all who do not have faith in them. Sāgaramati, these are the four
ways in which bodhisattvas who are being cared for by the gods will be purified.

“Sāgaramati, there are four ways in which bodhisattvas who are sustained by merit will be adorned. What are these
four? ⁽¹⁾ Their bodies will be adorned by accomplishing the major and minor marks of perfection. ⁽²⁾ Their speech will be
adorned by pleasing all beings. ⁽³⁾ Their realms will be adorned by displaying all kinds of actions. ⁽⁴⁾ Their rebirths will be adorned by attaining rebirth as Śakra, Brahmā, and
the world protectors. Sāgaramati, these are the four ways in which bodhisattvas who are being cared for by merit will be
adorned.

“Sāgaramati, there are four ways in which bodhisattvas who are sustained by wisdom will illuminate. What are these
four? ⁽¹⁾ By teaching the Dharma that is appropriate for each individual, they will illuminate the faculties of beings. ⁽²⁾ By
preparing the medicine of Dharma, they will illuminate the diseases of the afflictions. ⁽³⁾ By traveling to other buddha
realms, they will illuminate super-knowledge. ⁽⁴⁾ By knowing all phenomena just as they are, they will illuminate the realm of
phenomena. Sāgaramati, these are the four ways in which bodhisattvas who are being cared for by wisdom will illuminate.

“Sāgaramati, thus a bodhisattva great being who yearns to possess these beneficial qualities should strive to uphold
the sublime Dharma. Sāgaramati, the distinct qualities of a bodhisattva who strives to uphold the sublime Dharma are
limitless.”

The Blessed One then expressed this in verse:

“Upholding the sublime Dharma of the Thus-Gone One

Brings multifaceted benefits.

Here I will state just a fraction of them,

Like plucking a single drop of water from the ocean.

“Those who uphold the sublime Dharma of the Thus-Gone One

Show their gratitude for thus-gone ones.

These reliable guards of the victors’ treasury

Venerate the buddhas of the ten directions.

“One may fill the many realms seen with buddha eyes

With jewels and offer them to the Thus-Gone One,

Yet that merit will eventually be exhausted and not increase,

Unlike the mass of merit that comes from upholding the Dharma.

“Material generosity, honoring the victors,

And other mundane actions will never bring liberation.

Yet, in seeking out the transcendental Dharma,

The learned transcend worldly phenomena.

“Those who uphold the sublime Dharma of the Thus-Gone One

Are cared for by the victors,

Just as they are cared for by the gods, nāgas, kinnaras,

Merit, and wisdom.

“Those who uphold the sublime Dharma of the Thus-Gone One

Become mindful, intelligent, and wise.

Their insight expands, and they possess all-embracing wisdom.

The learned discard afflictions and their habitual patterns.

“Those who uphold the sublime Dharma of the Thus-Gone One

Are free from faults in the eyes of the māras.

They have no regret or worry,

And eliminate all bondage and even the slightest obscuration.

“Those who uphold the sublime Dharma of the Thus-Gone One

Do not take rebirth in the many thousands of realms.

They will behold the victors in all their lifetimes,

And in seeing them, achieve faith.

“Those who uphold the sublime Dharma of the Thus-Gone One

Are great Dharma personages who recall previous lifetimes.

They go forth lifetime after lifetime.

With their pure conduct they make their lives meaningful.

“Those who uphold the sublime Dharma of the Thus-Gone One

Study discipline and then practice the Dharma of the noble ones.

The learned swiftly achieve the five super-knowledges,

And attain excellent concentration and freedom.

“Those who uphold the sublime Dharma of the Thus-Gone One

Master the realization of the profound Dharma.

They have no doubt about emptiness—the buddhas’ experience.

They aspire to the selflessness of beings.

“Those who uphold the sublime Dharma of the Thus-Gone One

Achieve the correct discriminations.

They are fearless, have sharp insight, and no attachment.

They resolve the doubt of all beings.

“Those who uphold the sublime Dharma of the Thus-Gone One

Are learned beings who achieve recollection.

They do not forget what they have heard even over a thousand eons.

They lose all attachment and come to possess eloquence.

“Those who uphold the sublime Dharma of the Thus-Gone One

Always delight the learned.

They are pleasing to gods, nāgas, and kinnaras.

They are praised by the buddhas as if they were their only child.

“Those who uphold the sublime Dharma of the Thus-Gone One

Become Śakra, Brahmā, world protectors,

Universal monarchs, and the lords of humanity.

They awaken to buddhahood in bliss and joy.

“Those who uphold the sublime Dharma of the Thus-Gone One

Will possess a body with the thirty-two marks.

Even the limbs of these learned beings will be faultless.

One will never tire of gazing upon them.

“Those who uphold the sublime Dharma of the Thus-Gone One

Will find no scarcity of spiritual friends

To show them the Dharma seal.

They will listen, never knowing the exhaustion of the Dharma treasury.

“Those who uphold the sublime Dharma of the Thus-Gone One

Will have pure body, speech, and mind.

Their discipline, absorption, and insight will be refined,

And their liberation and wisdom will be pure.

“Those who uphold the sublime Dharma of the Thus-Gone One

Will never forget the mind of awakening.

Their conduct will not contradict the perfections.

They will embrace hundreds of virtues.

“Even if the beneficial qualities of these bodhisattvas

Were continuously described for an eon,

The benefits of upholding the Dharma

Could never be fully described.”

Chapter Seven: Entrustment

Then, the bodhisattva great being Light King of Qualities, who was seated amongst the assembly, addressed the
Blessed One: “Blessed One, you have said that all phenomena that you understand are indescribable. In that case, Blessed One,
since all phenomena are indescribable, how is the Dharma to be upheld?”

“Noble son,” answered the Blessed One, “that is true. You have described it accurately. Any phenomenon that I
understand is indescribable. However, noble son, while all phenomena are indescribable and unconditioned, using linguistic definitions to apprehend, perceive, teach, demonstrate,
define, elucidate, distinguish, clarify, or teach such phenomena is what is meant by upholding the Dharma. Moreover, noble
son, when Dharma teachers uphold, teach, or practice a sūtra such as this, that is also upholding the Dharma. Likewise, when
others attend such Dharma teachers and rely upon them while extending them honor, reverence, service, respect, praise, care,
protection, shielding, and shelter, that is also upholding the Dharma. Likewise, so is providing them with clothing, food,
bedding, medicine, or provisions; as is offering them approval, protection, preservation of their virtues, praise, or
concealment of their unflattering sides. Moreover, noble son, having faith in emptiness, trusting signlessness, believing in
wishlessness, and gaining certainty that suchness is the unconditioned state is also upholding the sublime Dharma. Moreover,
noble son, seeking to avoid debate, yet using proper Dharma arguments to defeat those who argue against the Dharma, is also
upholding the sublime Dharma. Moreover, noble son, giving Dharma to others with a mind free of anger, an intention to gather
and free beings, and a mind free of concern for material things, is also upholding the sublime Dharma. Moreover, noble son,
disregarding one’s body and life and staying in solitude to preserve, conceal, and practice sūtras such as this is also
upholding the sublime Dharma. Moreover, noble son, even a single step or a single inhalation or exhalation of the breath that
comes from the cause of having either studied or taught the Dharma is also upholding the sublime Dharma. Moreover, noble son, not grasping to or
appropriating any phenomena is also upholding the sublime Dharma. Light King of Qualities, based on this explanation, you
should understand this point.

“Noble son, countless eons ago in the past, in the eon called Noble Bliss, in the world Pure Light there was a
thus-gone, worthy, perfect buddha named Teacher of the Power of Great Wisdom. He was learned and virtuous, a well-gone one, a
knower of the world, a charioteer who guides beings, an unsurpassed being, a teacher of gods and humans, and a blessed buddha.
Noble son, the world Pure Light was made of beryl and was incredibly pure. A light filled the ten directions. The bodhisattva
great beings there played in the great power of super-knowledge. It was a place where everyone was freed within the profound
Dharma. Their enjoyments were like those of the god Sunirmita, and in their divine bodies they listened to the Dharma of that
Blessed One. In that realm, householders and monastics were not involved in distinct activities. The blessed thus-gone Teacher
of the Power of Great Wisdom advised everyone to strive to uphold the sublime Dharma without any concern for body or life. In
this way he gave extensive advice for upholding the sublime Dharma.

“At that point the bodhisattva great being Dharma Teacher was present in the assembly. He asked the blessed thus-gone Teacher of the Power of Great
Wisdom, ‘Blessed One, how should bodhisattvas uphold the sublime Dharma? Which Dharma should bodhisattvas uphold?’

“The blessed thus-gone Teacher of the Power of Great Wisdom then said to the bodhisattva Dharma
Teacher, ‘Alas, noble son, this mind leaps at objects. So, to reverse and guard against this, focusing the mind and
becoming disciplined, peaceful, tranquil, and gentle is to uphold the sublime Dharma. Why is this? The eye, forms, and visual
consciousness are not the Dharma. The ear, sounds, and auditory consciousness; the nose, smells, and olfactory consciousness;
the body, objects of touch, and tactile consciousness; and the mind, mental phenomena, and mental consciousness are not the
Dharma. So, upholding the sublime Dharma is recognizing the eye and form to be empty, and neither thinking about the eye or
form, nor maintaining visual consciousness. Skillfully using pure wisdom to help others understand this is to uphold the
sublime Dharma. Likewise, upholding the sublime Dharma is recognizing the ear and sounds, nose and smells, tongue and tastes,
body and objects of touch, and mind and mental phenomena to be empty, and neither thinking about them, nor maintaining their
corresponding consciousnesses. Skillfully using pure wisdom to help others understand this is upholding the sublime Dharma.
Moreover, not grasping at or appropriating any phenomena that
occur is upholding the sublime Dharma. Not grasping or appropriating any views that cause one to persist in mistaken views is
to uphold the sublime Dharma. Not grasping at or appropriating the veils of unknowing or stupidity that stain the mind is
upholding the sublime Dharma.

“ ‘Moreover, noble son, needing to establish or abandon something is not the Dharma or the Vinaya. Not establishing
or abandoning anything is the Dharma and the Vinaya. Any Dharma that involves establishing or abandoning something is the
conditioned path, and accomplishing and abandoning are not the Dharma or the Vinaya.

“ ‘What is it that neither needs to be established nor abandoned? It is that which is indescribable, unborn, and
non-arising—that neither needs to be established nor abandoned. What does not need to be established or
abandoned is the Dharma and the Vinaya.

“ ‘Why is this the Dharma? Why is this the Vinaya? It is the Dharma and the Vinaya because it prevents afflictions
that are naturally unborn from arising. The Dharma and the Vinaya are unborn and unceasing. What is unborn and unceasing is
inexhaustible. Likewise the inexhaustible and unborn Dharma and Vinaya are ungraspable insofar as they are non-arising. Not
grasping is upholding the sublime Dharma.’

“Noble son, once the blessed thus-gone Teacher of the Power of Great Wisdom had given this teaching, thirty-two
thousand bodhisattva great beings attained the acceptance that phenomena are unborn. When the bodhisattva Dharma
Teacher heard this teaching, it left him satisfied, happy, delighted, and joyful.

“In such a happy and joyful state of mind he said, ‘Blessed One, what the Thus-Gone One has said about the way in
which bodhisattvas uphold the sublime Dharma is amazing. Yet, if I were to offer my understanding of what was expressed by the
Blessed One, then I think that phenomena are not the Dharma. Dharma is whatever is beyond phenomena. Why is this? Blessed One,
when there is clinging to any phenomenon, that is not the Dharma. When there is no clinging, that is the Dharma.

“ ‘Blessed One, anything that involves a dualistic perception of Dharma and non-Dharma is not the
Dharma. Blessed One, anything that involves knowledge of perceptions is the Dharma. When described ultimately,
Dharma and non-Dharma cannot be observed. Where there is no perception of Dharma or non-Dharma, nothing can be
counted as Dharma. Where there is nothing that can be counted as Dharma, there are no limits. Where there are no limits, that
is the limit of reality. Why is this? ‘The limit of space is the limit of reality. For space, there is no limit of
destruction. As there is no limit of destruction for space, there is likewise no limit of destruction for any phenomenon. For
this reason, all phenomena can be called the limit of space. Blessed One, any bodhisattva who hears this
teaching on the limit of reality and claims it to be true will not take the position that phenomena are divisible. Blessed
One, I do not see any perceived phenomenon that can be said to be upholding the sublime Dharma. However, Blessed One, when I say this, am I in accord with the teachings of
the Thus-Gone One, and those who teach the Dharma, and the Dharma itself? Is my explanation a true teaching?’

“ ‘Noble son,’ answered the Blessed One, ‘it is true. That is an explanation that accords with the teachings of the
Thus-Gone One, and those who teach the Dharma, and the Dharma itself. What you have taught is a true teaching.’

“Noble son, when the bodhisattva Dharma Teacher gave this teaching, ten thousand gods from the divine
assembly gained acceptance of phenomena concurring with reality. Light King of Qualities, if you are wondering, doubting, or
of two minds about whether he who at that time was the bodhisattva Dharma Teacher is somebody unknown to you, do
not think any further. Why so? Because, Light King of Qualities, you were at that time the bodhisattva Dharma
Teacher! Therefore, Light King of Qualities, I entrust my unsurpassed and perfect awakening accomplished through
countless billions of eons to you. I entrust it to you before this assembly so that you may uphold it, keep it, realize it,
and teach it widely to others.”

As soon as the Blessed One made this announcement, six hundred million bodhisattvas rose from their seats and
proclaimed with one voice, “We will also uphold the Thus-Gone One’s awakening!”

The Blessed One then asked of all of them, “Noble children, what Dharma will you live by, such that you will uphold
this awakening that I have gained through countless billions of eons of practice?”

Then, a bodhisattva present in the assembly named Lord of Mountains promised the Blessed One, “Blessed One, given that no one could uphold the sublime Dharma while being
concerned with their body or life, I will uphold the Blessed One’s sublime Dharma while ignoring my body and life.”

The bodhisattva King of Splendors promised, “Blessed One, given that no one could uphold the sublime Dharma while
hoping for gain, praise, or accolades, I will uphold the Thus-Gone One’s sublime Dharma while casting aside gain, praise, and
accolades, and avoiding relying on those who are not noble ones.”

The bodhisattva Great Crest promised, “Blessed One, given that no one could uphold the sublime Dharma while holding
the notion of Dharma and non-Dharma, Blessed One, I will uphold the sublime Dharma while mastering the nondual sameness of all
phenomena.”

The bodhisattva Śrīgupta promised, “Blessed One, given that no one could uphold the sublime Dharma if they were
outdone by the afflictions, Blessed One, I will uphold the sublime Dharma by outdoing the afflictions with the insight and
wisdom of the noble ones.”

The bodhisattva Lamp Holder promised, “Blessed One, given that no one could uphold the sublime Dharma while enmeshed
in the darkness of stupidity, Blessed One, I will uphold the sublime Dharma while attaining the light of the wisdom of
nonattachment, and escape the darkness of stupidity with regard to all phenomena.”

The bodhisattva Lightning Gaze promised, “Blessed One, given that no one could uphold the sublime Dharma with wisdom
that relies on others, Blessed One, I will uphold the sublime Dharma by mastering the wisdom that directly perceives all phenomena, without relying on anything else.”

The bodhisattva Hidden promised, “Blessed One, given that no one could uphold the sublime Dharma with
ordinary faculties and a confused mind, Blessed One, I will uphold the sublime Dharma while hiding and taming all faculties,
sense doors, and sense sources.”

The bodhisattva Vimalaprabhā promised, “Blessed One, given that no one could uphold the sublime Dharma with a notion
of discrete beings and phenomena, Blessed One, I will uphold the sublime Dharma while mastering an unbiased attitude toward
all beings and the sameness of all phenomena.”

The bodhisattva Viśeṣagāmin promised, “Blessed One, given that no one could uphold the sublime Dharma with a mind
that is distracted and not settled in equipoise, Blessed One, I will uphold the sublime Dharma with a mind that is
undistracted from equipoise.”

The bodhisattva Sārthavāha promised, “Blessed One, given that no one could uphold the sublime Dharma while following
wrong paths and without understanding the rites that bring proper knowledge of the path, Blessed One, I will uphold the
sublime Dharma with understanding of the rites that bring proper knowledge of the path and while delivering beings from wrong
paths onto the true path.”

The bodhisattva Excellent Intelligence promised, “Blessed One, given that no one could uphold the sublime Dharma
while lost in the anxious mind of doubt, Blessed One, I will uphold the sublime Dharma by eliminating all anxiety, abandoning
all doubt, and scattering the pain of fear.”

The bodhisattva Vairocana promised, “Blessed One, given that no one could uphold the sublime Dharma if they did not
live by the Dharma and if they let their practice decline,
Blessed One, I will uphold the sublime Dharma while living by the Dharma, making my practice meaningful, and establishing all
beings in right endeavor.”

The bodhisattva Seer of Light promised, “Blessed One, given that no one could uphold the sublime Dharma with
misguided insight and without the light of Dharma, Blessed One, I will uphold the sublime Dharma with the light of Dharma and
with skill in definitive wisdom gained through insight.”

The bodhisattva Non-aggressive Intellect promised, “Blessed One, given that no one could uphold the sublime Dharma
with an aggressive mind and without the intention to protect beings, Blessed One, I will uphold the sublime Dharma with a mind
that has no aggression and consistently protects beings.”

The bodhisattva Intellect of Pure Conduct promised, “Blessed One, given that no one could uphold the sublime Dharma
without becoming skilled in the faculties of beings and understanding the types of beings’ conduct, Blessed One, I will uphold
the sublime Dharma by seeking knowledge of the faculties and conduct of beings.”

The bodhisattva Vyūharāja promised, “Blessed One, given that no one could uphold the sublime Dharma while
entertaining notions of a self, or beings, or phenomena, due to having conceptual notions about phenomena, Blessed One, I will
uphold the Thus-Gone One’s sublime Dharma by eliminating all thought, concept, and conceptuality; purifying the three spheres;
and not entertaining notions of a self, or beings, or phenomena.”

The bodhisattva Siṃhaketu promised, “Blessed One, the world is terrified of the thought that all phenomena are
unborn and non-arising. Blessed One, as I understand that all
phenomena are unborn and non-arising, I will uphold the Blessed One’s sublime Dharma while being free from fear or anxiety and
without entertaining any notions of ‘near’ or ‘far’ about any phenomenon.”

The bodhisattva Maitreya promised, “Blessed One, those who perceive awakening to be something far off cannot uphold
the sublime Dharma. Blessed One, bodhisattvas who intend to attain unsurpassed and perfect awakening and then see that
awakening is neither devoid of, nor involved in, body and mind, will be able to uphold the Thus-Gone One’s sublime
Dharma.”

The bodhisattva Guṇarājaprabhāsa promised, “Blessed One, one cannot uphold the sublime Dharma while not
maintaining qualities, or while lacking qualities, or while lacking passion for the qualities of the Thus-Gone One. Thus,
Blessed One, I will uphold the sublime Dharma by never lacking qualities, and by maintaining authentic bodhisattva qualities,
and seeking out the qualities of the Thus-Gone One.”

The bodhisattva Youthful Mañjuśrī promised, “Blessed One, whenever a worldly person says, ‘I will uphold the sublime
Dharma,’ that is wonderful. Why is this, Blessed One? When the Blessed One sat at the seat of awakening, he neither attained
nor realized any Dharma. So in this regard there is nothing to uphold. Blessed One, I will uphold the nature of compassion so
that I may abandon apprehending any beings and avoid grasping at any phenomena. I do not conceptualize any phenomena and I do
not avoid conceptualizing any phenomena.”

The Blessed One then expressed his approval of Youthful Mañjuśrī, saying, “Excellent, Mañjuśrī, excellent. That is correct. It is exactly as you have described it. I did
not attain anything when I sat at the seat of awakening. I arose from the seat of awakening without having attained
anything.”

Mañjuśrī then said, “Blessed One, you say that you sat at the seat of awakening and arose from the seat of awakening
without having attained anything. However, if you sat there, then awakening becomes twofold: the Blessed One on one hand, and
the seat of awakening on the other. Blessed One, awakening is not divisible into two!”

“Mañjuśrī,” responded the Blessed One, “because I am immersed in the essential nature of the seat of awakening, I
sat at the seat of awakening. My nature is also the nature of the seat of awakening, the nature of awakening itself, the
nature of all beings, and the nature of all phenomena. Mañjuśrī, that which I realized at the seat of awakening is also of
that same nature. It is of one taste. Even as I fully awakened, the Thus-Gone One saw no phenomena of liberation apart from
the seat of awakening. Because awakening is sameness, I realized the sameness of all phenomena. Sameness cannot be reckoned in
any way. It is uncountable and immeasurable. Therefore, the thus-gone ones are said to be unconditioned. Mañjuśrī, the
thus-gone ones attain the unconditioned and transcend all conditioned things. All who trust this teaching, Mañjuśrī, will be
liberated by the Thus-Gone One’s liberation. Yet being liberated, they do not transcend this reality.”