The Questions of Sāgaramati
Chapter Eleven: The Revelation of Buddha Realms

Then the Blessed One said to Sāgaramati, [F.94.b] “Therefore, Sāgaramati, bodhisattva great beings who wish to swiftly and fully awaken to unsurpassed and perfect buddhahood should follow your training, sublime being. Bodhisattvas should not be verbose and obsessed with the use of words; rather, they should practice what they preach. How do bodhisattvas practice what they preach, you ask? Sāgaramati, they do so by appreciating how easy it is to say, ‘I am going to become a buddha,’ yet how hard it is to actually accomplish the virtues of the factors of awakening. Sāgaramati, any bodhisattva who regales beings with the gift of Dharma, announcing to them, ‘You will be satisfied by my gift of Dharma,’ and then teaches them extensively, but himself acts otherwise, failing to strive toward the virtues of the factors of awakening, has let those beings down. He has not practiced what he preached. However, Sāgaramati, when he regales everyone with the gift of the factors of awakening, announcing to them, ‘You will be satisfied by my gift of Dharma,’ and then teaches them extensively and himself strives toward the virtues of the factors of awakening, then he has practiced what he preached.

“Sāgaramati, to draw an analogy, if a king or a royal minister were to announce to all the people of a city that he will distribute supplies to them the following day, and then abandons them, giving them no food or drink, then he has let that group of people down. Because they did not receive any food or drink, they will in turn deride him. Analogously, Sāgaramati, if a bodhisattva teaches extensively about finding relief in order to emancipate all beings who have not yet gone beyond, liberate those who have not yet been liberated, offer relief to those who have not found relief, and bring to parinirvāṇa those who have not yet reached parinirvāṇa, [F.95.a] yet himself fails to strive toward the virtues of the factors of awakening, then that bodhisattva has not practiced what he preached. He has let the world and its gods down. If the gods who have previously beheld buddhas see him, they will deride, disparage, and belittle him. Those who pledge to perform offerings and actually go on to perform such offerings are rare. Still, compared to them, those who begin with the great offerings and remain undiscouraged by the unsurpassed Great Vehicle are even more rare. Sāgaramati, a bodhisattva must not make any claims that will let the world and its gods, humans, and asuras down.

“Moreover, Sāgaramati, if someone requests religious wealth from a bodhisattva, and that bodhisattva claims, ‘You will receive your religious wealth from me,’ then that bodhisattva must not let the other person down, even at the cost of his life. Sāgaramati, that is how you should understand this lesson.

“Sāgaramati, countless, unfathomable, innumerable eons ago lived a lion king named Silky White Mane and Perfect Limbs. He was steeped in love for all beings, and only cared to eat roots, leaves, flowers, and fruits. He lived in an inaccessible mountain hollow, where a male and female monkey couple also lived. Then one time, two children were born to the female monkey. The monkey parents brought their two infants before the lion, king of beasts, to speak with him. At that point, the vulture king Razor swept down out of the sky and carried the two monkey babies back up into the sky. [F.95.b] The lion, king of beasts, saw the vulture king Razor carrying off the two monkey cubs. Upon seeing this, he exclaimed in verse,

“Then the vulture king spoke the following verse to the lion, king of beasts:

“The king of beasts responded,

“When the vulture king witnessed this marvel he called out while hovering in the sky,

“Sāgaramati, if you think the lion, king of beasts, is someone unknown to you, do not think that way. Why is this? Because, Sāgaramati, it was I who was then the lion, king of beasts. Mahākāśyapa was the father monkey and Kapilabhadrā was the mother monkey. Rāhula and Ānanda were the monkey twins. The monk Excellent Garland was the vulture king called Razor. Given this story, Sāgaramati, bodhisattvas should offer up their bodies [F.96.a] and never abandon those who seek refuge. In this way, one must practice what one preaches.

“In this regard, what does it mean to practice what one preaches? Sāgaramati, when bodhisattvas teach generosity and explain about giving away all possessions, they should practice accordingly. In this manner they must practice what they preach. When bodhisattvas teach discipline and explain about upholding discipline, trainings, and ascetic practices, they should practice accordingly. When bodhisattvas teach patience and explain about giving up malice, strife, and aggression, they should practice accordingly. When bodhisattvas teach diligence and explain about diligently pursuing all virtuous qualities, they should practice accordingly. When bodhisattvas teach concentration and explain about being engaged in concentration, freedom, absorption, and equipoise, they should practice accordingly. Likewise, when bodhisattvas teach insight and explain about mastering the definitive wisdom that eloquently expresses itself, they should practice accordingly.

“Likewise, when bodhisattvas teach about abandoning all nonvirtuous qualities and perfecting all positive qualities, and explain about being diligent in abandoning all nonvirtuous qualities and pursuing all positive qualities, they should practice accordingly. Moreover, when they explain about contemplation, they should be without pretense or hypocrisy. When they explain about practice, they should gain experience with the practices. [F.96.b] When they explain about engagement, they should be dauntless in their engagement. When they explain about pure intention, they should be without attachment. When they explain about commitments, they should live by their commitments. When they explain about mastering the art of learning, they should be learned themselves. When they explain about making commitments, they should be committed in body and mind. When they explain about lack of pride, they should perfect their wisdom. When they explain about taking up the trainings, they should not let their trainings falter. When they explain about initially developing the mind of awakening, they should engage in the conduct of bodhisattvas. When they explain about the acceptance that phenomena are unborn, they should practice the irreversible level. When they explain about being impeded by one more birth only, they should sit at the seat of awakening. When they explain about firm commitments, they should practice awakening fully to omniscience. When they explain about the turning of the wheel of Dharma, they should preserve the continuity of the family of the Three Jewels. Sāgaramati, bodhisattva great beings who preach these things should practice them accordingly.”

When the Blessed One gave this teaching on practicing what one preaches, five thousand bodhisattvas attained acceptance that phenomena are unborn. Then the bodhisattva great being Padmavyūhā said to the Blessed One, “Blessed One, this teaching by the Thus-Gone One on practicing what one preaches, which reveals all these buddha qualities, is incredible. Blessed One, the accomplishment of the Thus-Gone One’s speech is to practice what one preaches.” [F.97.a]

“Noble son,” asked the Blessed One, “do you understand this accomplishment?”

“Blessed One, I do.”

The Blessed One then instructed him, “Noble son, please elucidate the subject of accomplishment!”

“Blessed One, ‘accomplishment’ refers to the understanding that all phenomena are the same in terms of their sameness. Knowing this, one comes to certainty in this truth. Nevertheless, the authentic accomplishment of bodhisattvas is not to flaunt this.”

The bodhisattva Lord of Mountains then said to the Blessed One, “Blessed One, I would also like to elucidate the subject of accomplishment.”

“Noble son, please speak,” responded the Blessed One.

“Blessed One, accomplishment is no accomplishment. Why is this? Blessed One, a bodhisattva who does not observe any phenomena will not see anything to accomplish or any basis for accomplishment. This is authentic accomplishment.”

The bodhisattva Guṇa­rāja­prabhāsa said, “Blessed One, how could any application of consciousness that involves the mind be accomplishment? Blessed One, when bodhisattvas do not let their consciousness rest on any phenomenon, that is called ‘not resting on any phenomenon.’ This very ‘not resting on any phenomenon’ is authentic accomplishment.”

The bodhisattva King of the Immense Lamp said, “Blessed One, accomplishment is having no view. Having a view is not accomplishment. Blessed One, bodhisattvas who do not form views about any phenomenon because they do not take up [F.97.b] or put down any phenomenon have authentic accomplishment.”

The bodhisattva Suryagarbha said, “Blessed One, to exist is to move, and to not exist is to not move. Blessed One, a bodhisattva who does not exist, does not move. No phenomenon can disturb one who is unmoving. This is authentic accomplishment.”

The bodhisattva Vīra said, “Blessed One, the mind acts upon the world. Blessed One, the mind hastens after the world. It chases after it. Blessed One, a bodhisattva for whom all facets of mind involve no mind does not think or conceptualize. This is authentic accomplishment.”

The bodhisattva Priyadarśana said, “Blessed One, all feelings have been described by the Thus-Gone One as suffering. Blessed One, any bodhisattva who ends the flow of all feelings, and thus has no feeling or acquisition, does not cognize a cessation of feeling, and out of great compassion does not abandon all beings, has authentic accomplishment.”

The bodhisattva Incense Elephant said, “Blessed One, ordinary childish beings observe and involve themselves with the five aggregates, and are thereby burdened by them. Blessed One, bodhisattvas who have an understanding of the five aggregates will quickly cast them aside. They will teach the Dharma so that ordinary childish beings may relinquish the weight that burdens them due to observing and involving themselves with the five aggregates. Because all phenomena are unborn and unmanifest, they do not even form correct notions about any phenomena. This is authentic accomplishment.” [F.98.a]

The bodhisattva Caretaker of Beings said, “Blessed One, it is an accomplishment based on authentic practice, not mistaken practice. Blessed One, bodhisattvas exert themselves in authentic practice. What does authentic practice mean in this case? It is the understanding that all phenomena are sameness since they are the same as space. This is authentic accomplishment.”

The bodhisattva Steadfast Intelligence said, “Blessed One, bodhisattvas who allow for birth despite the unborn, and arising despite non-arising through their wisdom of skillful means and insight, are not involved in birth, destruction, or abiding. This is authentic accomplishment.”

The bodhisattva King of Splendors said, “Blessed One, when bodhisattvas see all beings as being inherently beyond suffering, yet do not lose their armor of great compassion and still see effort as worthwhile, that is authentic accomplishment.”

The bodhisattva Unimpeded Light said, “Blessed One, māras are active to the degree that one vacillates. When the māras are active, there is no accomplishment. Blessed One, being consistent in not vacillating gives māras no chance. Such a bodhisattva who has transcended the paths of māras is said to have authentic accomplishment.”

The bodhisattva Dīptavīrya said, “Blessed One, the efforts of those who think that any phenomenon is truly real are pointless. Blessed One, understanding the fact that no phenomenon is truly real prevents conceptual mind. [F.98.b] This is authentic accomplishment.”

The bodhisattva Bhṛgu said, “Blessed One, how could indulging in change and concepts be accomplishment? Blessed One, accomplishment is unchanging and nonconceptual. The nature of mind of beings is unchanging and nonconceptual. Understanding the nature of mind is said to be authentic accomplishment.”

The bodhisattva Thinker of Good Thoughts said, “Blessed One, bodhisattvas know the minds of all beings. They understand that the minds of all beings are not mind. That understanding of mind is authentic accomplishment.”

The bodhisattva Śāntamati said, “Blessed One, peace is accomplishment. What is not peace is not accomplishment. Blessed One, bodhisattvas should pacify, calm down, and eliminate all mental apprehension, and not conceptualize or abandon anything. That realization‍—that the absence of concepts and abandonment is the same‍—is authentic accomplishment.”

The bodhisattva Susārthavāha said, “Blessed One, when bodhisattvas are grounded in roots of virtue they gain accomplishment, but not when they are not grounded in roots of virtue. Blessed One, bodhisattvas should be grounded in the accumulation of merit and grounded in the accumulation of wisdom. Through the sameness of merit they understand the sameness of wisdom. Through the sameness of wisdom they understand the sameness of merit. Through the sameness of merit and wisdom they understand the sameness of awakening. [F.99.a] Through the sameness of awakening they understand the sameness of all phenomena. That is authentic accomplishment.”

The bodhisattva King of Seers said, “Blessed One, the inseparability of all phenomena is authentic accomplishment. Blessed One, when bodhisattvas know that all phenomena are subsumed within the realm of phenomena, they should neither attempt to divide them, nor join them together. That is authentic accomplishment.”

The bodhisattva Meaningful Contemplative said, “Blessed One, one should rely on the meaning rather than the words. Blessed One, bodhisattvas should retain and teach the 84,000 sections of the Dharma with a mind that knows the meaning and thus does not diverge from the inexpressible true meaning. That is authentic accomplishment.”

The bodhisattva Pure Intellect said, “Blessed One, altruism is accomplishment. Blessed One, when bodhisattvas develop altruism, they do not obsess over language, words, and expression. That is seeking authentic accomplishment. Such effort that does not observe any coming or going is authentic accomplishment.”

The bodhisattva Perfectly Immaculate Being said, “Blessed One, to draw an analogy, stains do not remain when they have been washed from dirty cloth. Blessed One, likewise, the impurity of mind is refined by accurate analysis. Blessed One, purification is when a bodhisattva does not get involved in the primary and secondary afflictions of mind and cognition. Purity is said to be present in authentic accomplishment.” [F.99.b]

The bodhisattva Sāgaramati said, “Blessed One, bodhisattvas who have been accepted by a virtuous spiritual friend gain authentic and noble accomplishment with little difficulty. Why is this? Blessed One, if bodhisattvas have not escaped the hooks of Māra, they have been accepted by an evil spiritual friend. Anyone who has escaped the hooks of Māra has been accepted by a virtuous spiritual friend. Thus, Blessed One, bodhisattvas escape the hooks of Māra by attending to, relying upon, and serving spiritual friends. Bodhisattvas who have been accepted by a spiritual friend gain authentic and noble accomplishment with little difficulty.”

Then the Blessed One asked the bodhisattva Sāgaramati, “Sāgaramati, do you know the hooks of Māra?”

“Blessed One,” replied Sāgaramati, “I know the hooks of Māra.”

The Blessed One said, “Sāgaramati, it is through hearing that bodhisattvas go beyond, defeat māras and obstructers, and swiftly and fully awaken to unsurpassed and perfect buddhahood. Therefore, please teach, starting with a teaching on the hooks of Māra.”

“Blessed One,” replied Sāgaramati, “through the power of the Buddha, I will explain the hooks of Māra. What are the hooks of Māra? Blessed One, there are twelve hooks of Māra. What are these twelve?

“Blessed One, for those who are practicing the bodhisattva’s perfection [F.100.a] of generosity, there are some who apply the intention to give things that are easy to give, but do not apply it to giving things that are hard to give. They give to beings that they like, but avoid giving to beings that they do not like, and they make distinctions about things and beings. That, Blessed One, is the first hook of Māra, related to a bodhisattva’s generosity.

“Blessed One, for bodhisattvas who have discipline and possess the quality of virtue, hold to the prātimokṣa vows, maintain perfect rituals and activities, look at even subtle evils with fear, maintain a pure livelihood, and attend to the bases of training, there are some who attend to, rely upon, and serve disciplined monks and priests while being angry; who are resentful, and aggressive with poorly disciplined beings; and who praise themselves for their discipline and slander others. That, Blessed One, is the second hook of Māra, related to a bodhisattva’s discipline.

“Blessed One, for bodhisattvas practicing patience, there are some who practice patience physically and verbally, yet engender malice in their minds. They are patient toward powerful beings but not toward the weak. They show their strength of patience to powerful beings and show their strength of malice to the weak. They are patient sometimes but not on other occasions. They are patient with some but not with others. When they are patient, they get puffed up and arrogant, and when impatient, they do not swiftly confess it. That, Blessed One, is the third hook of Māra, related to a bodhisattva’s patience. [F.100.b]

“Blessed One, for bodhisattvas engaged in diligence, there are some who, even though they are personally engaged in diligence, only ripen beings for the vehicles of the hearers and solitary buddhas but not for the Great Vehicle. They consistently tell stories about the hearers and solitary buddhas while withholding Great Vehicle stories. They endeavor in enjoying the world while failing to endeavor in the transcendental Dharma. Out of a sense of pleasure derived from venerating the thus-gone ones, they are assiduous in offering flowers, incense, garlands, perfume, lotions, powders, clothing, parasols, banners, and pennants, and show such inclinations, yet they fail to be diligent in the pursuit of study, in teaching what they have studied, in analyzing what they have studied, and in becoming learned. That, Blessed One, is the fourth hook of Māra, related to a bodhisattva’s diligence.

“Blessed One, for bodhisattvas who develop the four concentrations and develop and accomplish the four formless absorptions, there are some who remain long in those states. While remaining in such states of peaceful equipoise, they disparage the ripening of beings, the teaching of the Dharma, and associating with beings. They disparage the formations of merit and savor the taste of unwavering formations. They are happy in their preference for solitude and put forth very little effort. They do not seek to reverse the course of concentration. They perceive the desire and form realms as if they were death, and instead prefer to savor the taste of the formless realm. [F.101.a] Looking down upon the body, they take birth in the formless realms, and arouse karmic fortune similar to the long-lived gods. Having been born there, they fail to please many buddhas, many hundreds of buddhas, many thousands of buddhas. They lack the opportunity to behold the Buddha, study the Dharma, and serve the Saṅgha. They fail to ripen beings, uphold the Dharma, and accumulate merit. Their faculties become dull and stupid, and after they die, wherever they are born, their minds are dense, gloomy, and sleepy. Blessed One, this is the fifth hook of Māra, related to a bodhisattva’s concentration.

“Blessed One, regarding bodhisattvas who have insight, there are some who know causes on account of seeing conditions. For them there are no causes, there is an absence of causes, and there are no conditioned things. They disparage the formations of merit and lack skillful means. They do not strive in the perfection of generosity, nor in the perfections of discipline, patience, diligence, or concentration. They think, ‘The perfection of insight is the best and most noble‍—the other perfections pale in comparison.’ They do not ripen their faculties, and fall into a state of indifference. They do not gather beings through the four means of attracting disciples. They are without enthusiasm and they savor the taste of the unconditioned. Blessed One, this is the sixth hook of Māra, related to a bodhisattva’s insight. [F.101.b]

“Blessed One, regarding bodhisattvas who live in the wilderness, who enjoy living in remote places with contentment and few desires, there are some who stay in solitude and do not associate with householders or the ordained. They live happily with few pursuits and activities. Without moving, they do not seek learnedness, ripening beings, or studying the Dharma. They have no interest in offering Dharma discourses or advice. They are not of an inquisitive nature. They do not seek to understand what virtue is. They still their afflictions through living in the wilderness and with the joys of solitude. Thus they experience happiness by simply quelling upheavals, but they do not cultivate the path in order to truly defeat their latent potential. They do not strive in order to better either themselves or others. Blessed One, this is the seventh hook of Māra, related to a bodhisattva’s life in the wilderness.

“Blessed One, regarding learned bodhisattvas who deliver Dharma discourses, there are some whose words are worthy of being studied and grasped, who possess all manner of flowery language and impeccable eloquence, yet who teach the Dharma for material gain and who do not abandon materialistic intentions. They will teach the Dharma where there is food, a place to sleep, healing medicine, and supplies available‍—yet they will not teach the Dharma to those who have faith, inspiration, and the capacity and power to understand the well-spoken meaning, unless these students supply them with material goods. They will teach Dharma to those who give to them, even if they are vile, base, stupid, and unsuited to hear the vastness of Dharma. [F.102.a] As they hanker after worldly wealth, they do not teach the Dharma to just anyone. Rather, they teach those who are not fitting vessels while disregarding those who should be taught. Blessed One, this is the eighth hook of Māra, related to a bodhisattva’s Dharma teachings.

“Blessed One, there are some bodhisattvas who take up the Lokāyata tradition. They will stop giving profound teachings to others and instead offer them various Lokāyata advice. As they do so, the world will be pleased with their Lokāyata advice. Being skilled in offering such advice, they delight others and receive their accolades. However, they will upset and sadden all otherwise cheerful bodhisattvas, as well as those gods who have beheld past buddhas, those who aspire toward the profound Dharma, and those who assemble to study the Dharma. Displeasing them, they will interrupt the continuity of profound advice to beings who enjoy worldly pleasures, and instead offer them a variety of Lokāyata teachings. Such noble sons cause the Dharma to end and do not uphold the sublime Dharma. Why is this? Because blessed buddhas manifest due to the profound meaning‍—not due to Lokāyata teachings.” He continued his address, “Blessed One, therefore bodhisattvas who conceal the profound teachings while giving Lokāyata teachings are acting in such a way that they will prevent the arising of buddhas. Blessed One, this is the ninth hook of Māra, related to a bodhisattva’s concealment of the profound teachings and pursuit of the Lokāyata tradition.

“Blessed One, [F.102.b] there are some bodhisattvas who follow an unwholesome companion who pretends to be a spiritual friend. Following such a one, they will lose interest in the means of attracting disciples, ripening beings, upholding the sublime Dharma, and the accumulation of merit. They will train in solitude with few pursuits and voluntary poverty. They will attend to, follow, and serve those who usually teach the doctrines of the hearers and solitary buddhas rather than those of the Great Vehicle. When such bodhisattvas stay in solitude, they may give up the Great Vehicle. The bodhisattva may then think, ‘I should surely offer advice.’ Yet they proffer corrupt advice. When bodhisattvas proffer corrupt advice, they will advise others to live in solitude and adopt patience that makes use of signs and characteristics. They do not prescribe genuine and perfect bodhisattva work. What then is genuine and perfect bodhisattva work? Blessed One, genuine and perfect bodhisattva work consists of these ten things: (1) Basing oneself on the roots of faith and attending to, relying upon, and serving spiritual friends. (2) Seeking the virtuous Dharma as if one’s head and clothes were on fire. (3) Firm interest in the virtuous Dharma and not giving up right effort. (4) Acting carefully and not wasting what one does. (5) Seeking to constantly ripen beings without being attached to one’s own happiness. (6) Upholding the Dharma without consideration for life or limb. (7) Being insatiable in seeking out accumulations of merit in order to purify buddha realms [F.103.a] and obtain the major and minor marks of excellence. (8) Seeking the accumulation of wisdom in order to attain recollection and eloquence. (9) Cultivating the perfection of insight so that one is not stained by the state of all ordinary beings. (10) Seeking skill in means so that one may transcend the deeds of hearers and solitary buddhas. Blessed One, these ten constitute genuine and perfect bodhisattva work. However, they will not teach these things that bodhisattvas are to train in. In this regard it is said that awakening is for bodhisattvas who strive with diligence, but not for the lazy. If after eight or ten eons one still has not fully awakened to unsurpassed and perfect buddhahood, one might think that one is unable to fully awaken to unsurpassed and perfect buddhahood. However, Blessed One, if a bodhisattva is hoping to attain the fruition through procrastination, then this is the tenth hook of Māra, related to bodhisattvas pretending to be spiritual friends.

“Blessed One, moreover, bodhisattvas who are hardened and inflated by pride will, because of their pride, fail to bow before, prostrate to, or show respect to their masters, honorable ones, parents, teachers, preceptors, or other people in such positions. They will not care to stay near to, attend to, rely upon, serve, discuss with, or inquire of those who are learned in the practices of bodhisattvas, who have reached distinction, who have perfect recollection and eloquence, or who have perfected all bodhisattva deeds. [F.103.b] As such, they will of course not hear the teachings that they do not listen to, but they will even be disinterested in those teachings that they do hear. In other ways as well, such people of the bodhisattva vehicle are caught by the hook of Māra. They are fond of those who engage in negative qualities and they even follow in their footsteps. They follow the lowly and lose any distinction. Thus they become weak, stupid, deaf, dumb, and inferior.

“Blessed One, to draw an analogy, if a person plants a magnolia tree in the vicinity of a riverbed, yet fails to channel water to it, the tree will wither among the pebbles and gravel in what otherwise would seem like a place with water. Blessed One, as the magnolia tree is lacking water, it will not grow branches, leaves, or twigs. The branches, leaves, and twigs will dry up and fall to the ground. Blessed One, likewise, bodhisattvas who have developed the mind of awakening but are hardened and inflated by pride will lack spiritual friends and opportunities to study the Dharma. They will of course not hear the teachings that they do not listen to, but they will even be disinterested in those teachings that they do hear.

“Blessed One, to draw another analogy, the ocean is always in low-lying areas. Because it is low-lying, all rivers, springs, and waterfalls naturally flow there. Blessed One, likewise, humble bodhisattvas will respect their masters and honorable ones, and naturally hear the gateways to the profound Dharma with their ear faculty while maintaining mindfulness. Blessed One, therefore, if a bodhisattva who is hardened and inflated by pride cannot bow before, bend before, prostrate to, or show respect to their masters [F.104.a] and honorable ones, then it should be known that they have been caught by the hook of Māra. Blessed One, this is the eleventh hook of Māra, related to a bodhisattva’s pride.

“Blessed One, there are some bodhisattvas who are good looking, beautiful, rich, affluent, and prosperous; who have many resources, and abundant treasuries and storehouses; who are secure in terms of their good looks, wealth, bloodline, caste, servants, and accumulations of merit; and who diligently pursue the accumulation of wisdom. Such bodhisattvas could become arrogant and careless due to their good looks, wealth, servants, and power. When they see ordained bodhisattvas who have left the household life; who are diligent in the pursuit of the accumulation of wisdom; whose flesh and blood have withered due to heat and cold; who are emaciated, weak, and skinny; who practice diligently day and night as if their head and clothes were on fire; and who show constant exertion in the pursuit of virtuous qualities, they will think of them as thin, feeble, unattractive, and ugly beings who are worthy of contempt. They are not interested in receiving any advice from them, and they even consider them more lowly and deluded than themselves. Blessed One, this is the twelfth hook of Māra, related to a bodhisattva’s arrogance and carelessness.

“Blessed One, these twelve are Mara’s hooks reserved for bodhisattvas. If bodhisattvas do not escape them, they will not attain even acceptance conducive to awakening, so forget about fully awakening to unsurpassed and perfect buddhahood. [F.104.b] It would be impossible. Therefore, Blessed One, it is by striving to fully awaken to unsurpassed and perfect buddhahood that a bodhisattva will escape these hooks of Māra.” [B10]

The Blessed One then expressed his approval to the bodhisattva Sāgaramati: “Excellent, Sāgaramati, excellent. You have explained well these hooks of Māra reserved for bodhisattvas. Therefore, Sāgaramati, listen well and bear this in mind. I will explain to you the Dharma gateways through which bodhisattvas will always escape and destroy the hooks of Māra. Sāgaramati, what are the Dharma gateways that destroy the hooks of Māra? Sāgaramati, there are the following ten Dharma gateways that destroy the hooks of Māra.

“Sāgaramati, because all phenomena have the nature of emptiness, one can be absorbed in emptiness while still offering protection. So, to have great love for all beings is the first Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, because all phenomena have the nature of signlessness, one can be absorbed in signlessness while bringing freedom. So, to have great compassion for all beings is the second Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, because all phenomena have the nature of wishlessness, one can be absorbed in wishlessness while intentionally taking birth in order to ripen all beings. This is the third Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, because all phenomena are naturally devoid of attachment, one can be absorbed in nonattachment while ripening beings who indulge in attachment. [F.105.a] This is the fourth Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, because all phenomena are naturally devoid of aggression, one can be absorbed in nonaggression while ripening beings who indulge in aggression. This is the fifth Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, because all phenomena are naturally devoid of stupidity, one can be absorbed in non-stupidity while ripening beings who indulge in stupidity. This is the sixth Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, because all phenomena are naturally free of being afflicted, one can be absorbed in not being afflicted while ripening beings who are afflicted. This is the seventh Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, because all phenomena are naturally unborn and non-arising, one can be absorbed in the unborn and non-arising while teaching the Dharma to beings so they may discard birth, aging, sickness, and death. This is the eighth Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, because all phenomena are by nature undifferentiated and of equal status, one can be absorbed in an undifferentiated state of equality while teaching the Dharma in order to establish all beings in the three vehicles, without giving up the Great Vehicle attitude. This is the ninth Dharma gateway that destroys the hooks of Māra.

“Sāgaramati, when a bodhisattva does not perpetuate mind, cognition, or consciousness; does not forget the mind of awakening; is free from all endeavors, yet does not give up the activity that frees beings; and transcends all activity without turning back from bodhisattva activity, this is the tenth Dharma gateway that destroys the hooks of Māra. [F.105.b]

“Sāgaramati, these ten are the Dharma gateways that destroy the hooks of Māra. If bodhisattvas apply themselves to these, they will escape all of Māra’s hooks.”

When this Dharma teaching that destroys the hooks of Māra was expressed, all the realms of Māra were eclipsed and shook in six ways. It was like how, when light streams forth from the ūrṇa hair of the Bodhisattva seated at the seat of awakening, all the realms of Māra are eclipsed. Analogously, at this time all the realms of Māra were eclipsed.

Then, when the evil Māra witnessed this spectacle, he quickly, swiftly, and without delay gathered the four divisions of his forces. Just as they gather in formation when they go near the Bodhisattva seated at the seat of awakening, the legions of Māra filled an area thirty-six leagues in diameter as they approached the assembly of the Blessed One. They were forced there by the power of the Buddha. However, even though they were actually there, they were invisible to anyone but the Thus-Gone One and the bodhisattvas who are irreversibly destined for awakening, as well as those worthy ones in the assembly who had tamed their minds, abandoned all ties to existence, and possessed the perfect view.

The Blessed One then asked the bodhisattva Sāgaramati, “Can you see the evil Māra and his display, Sāgaramati?”

“Blessed One, I see them.”

“Sāgaramati,” asked the Blessed One, “what should be done now that the evil Māra has come here to obstruct this Dharma teaching?”

“Blessed One, he should be expelled to the world Adorned with Every Pleasure.”

Then the venerable Śāradvatīputra asked the bodhisattva Sāgaramati, [F.106.a] “Noble son, where is the world Adorned with Every Pleasure? What is the name of the thus-gone one who teaches the Dharma there?”

“Venerable Śāradvatīputra,” replied Sāgaramati, “the world system Adorned with Every Pleasure is out beyond buddha realms numbering twelve times the grains of sand in the Ganges to the east of this buddha realm. There the thus-gone, worthy, perfect buddha Mārapramardaka is teaching the Dharma. Why is this world system called Adorned with Every Pleasure? Venerable Śāradvatīputra, even given an eon, I could not fully express the pleasures, qualities, and manifestations in the world system Adorned with Every Pleasure. Therefore, that world system is called Adorned with Every Pleasure.

“When the blessed, thus-gone, worthy, perfect buddha Mārapramardaka attained awakening, he was seated at the seat of awakening. Before he attained omniscience, light rays called ‘summoners of Māra’ issued forth from his body. Summoned by this light, every single one of the billions of māras in that universe and each of their ten-billionfold retinues came to the seat of awakening and set about trying to obstruct the bodhisattva. However, being unable to dissuade him, they were filled with shame and so touched the feet of that blessed one. As they gave rise to the mind set upon unsurpassed and perfect awakening from the bottom of their hearts, he then taught them the Dharma, after which he attained awakening. Thus, this thus-gone one is called Mārapramardaka. [F.106.b] Moreover, in the supreme and excellent group that attained awakening were also bodhisattvas who had been converted from among the māras. Even those who served him were bodhisattvas who had been converted from among the māras. The blessed thus-gone Mārapramardaka solely taught the bodhisattva teachings. The name of any other vehicle was not even heard of. Venerable Śāradvatīputra, this is what the world Adorned with Every Pleasure is like. So, if they were sent there, these māras could no longer function.”

The bodhisattvas who had been converted from among the māras simultaneously developed the mind directed toward unsurpassed and perfect awakening and perfected the qualities directed toward awakening. The remaining evil māras became scared and their hair bristled. They wished to escape the gathering but could not. They could not disappear, and so their terror only increased. Touching the Blessed One’s feet, they pleaded, “Blessed One, please protect us so that the bodhisattva Sāgaramati does not send us to that world. Well-Gone One, please protect us!”

“Evil ones,” said the Blessed One, “do not be afraid. These sublime beings are not out to harm others. Evil ones, beg the bodhisattva Sāgaramati to be patient with you and he will offer you protection.”

The evil māras then joined their palms together and, prostrating to the bodhisattva Sāgaramati, pleaded, “Sublime being, please be patient with us. Please do not send us to the world Adorned with Every Pleasure. We will not even occasionally make obstacles for the assembly when a sublime being like yourself is teaching Dharma.” [F.107.a]

“Evil ones,” responded Sāgaramati, “you do not need to ask me to be patient with the likes of you. Bodhisattvas are extremely patient with all beings. Evil ones, go to the world Adorned with Every Pleasure. See the appearances of that world and the blessed thus-gone Mārapramardaka for yourselves. No harm will come to you.”

The bodhisattva Sāgaramati then extended his golden-colored right hand, placing it upon the heads of the evil ones. He blessed them with such words of truth: “Through the truths and words of truth that enable the bodhisattvas to not be stingy with the Dharma and teachers to not withhold the Dharma, may these evil māras come to possess the bases of miracles in the same way that I do.” As soon as the bodhisattva Sāgaramati pronounced this, the evil māras were endowed with the supreme strength of miracles. The worlds of this great trichiliocosm shook six times, and the evil māras disappeared from this buddha realm.

It was through the blessing of the bodhisattva Sāgaramati that they arrived at the world Adorned with Every Pleasure in that very same moment. The evil māras went before the blessed, thus-gone, worthy, perfect buddha Mārapramardaka. They bowed their heads to the Blessed One, circumambulated him seven times, and sat to one side. When all the bodhisattvas who had been converted from among the māras in the buddha realm of the blessed thus-gone Mārapramardaka saw these evil ones, they asked [F.107.b] the blessed thus-gone Mārapramardaka, “Blessed One, where have these pitiful, pallid, and ugly beings come from?”

“Noble children,” answered the Blessed One, “beyond buddha realms numbering twelve times the grains of sand in the Ganges to the west of this buddha realm is the Sahā world. There is the blessed, thus-gone, worthy, perfect buddha Śākyamuni. There he lives and remains. He gives Dharma teachings on the sections of The Great Compilation. He explains truly. Immeasurable, countless, and incalculable bodhisattvas from throughout the ten directions have gathered there to study this Dharma teaching. In that bodhisattva assembly is the bodhisattva great being Sāgaramati, who wears the unfathomable armor. They are there to question that blessed one and to initiate questions. At the end of that Dharma teaching, these evil māras showed up to create confusion. These evil māras were tamed and overpowered by that sublime being and sent to this world.”

The bodhisattvas who had been converted from among the māras then said to the evil māras, “We are also your friends. Evil ones, develop the mind directed toward unsurpassed and perfect awakening! Why must you do this? We were also māras. Though we had set out to obstruct beings’ roots of virtue, because of the Thus-Gone One, we developed the mind directed toward unsurpassed and perfect awakening. Therefore, you evil ones too: develop the mind directed toward unsurpassed and perfect awakening!”

Then the evil māras developed the mind directed toward unsurpassed and perfect awakening with an altruistic intention, proclaiming, [F.108.a] “We give rise to the mind directed toward unsurpassed and perfect awakening, and henceforth shall not engage in any actions of māras!”

The bodhisattvas then placed the evil māras on a jeweled lion throne and implored them, “Noble sons, please elucidate a faithful recounting of the Dharma teachings on the sections of The Great Compilation.”

Then bodhisattva Sāgaramati offered his blessings such that the exact utterance of The Great Compilation spoken by the Blessed One Śākyamuni came from the mouths and pores of the māras on the jeweled lion throne. It was equal in letter, word, and syllable, without anything missing, anything extra, or anything left over. Then, when the bodhisattvas heard the teachings on the sections of The Great Compilation from the evil māras, they were amazed, and declared to the Blessed One, “Blessed One, we will visit the Sahā world, the blessed thus-gone Śākyamuni, the bodhisattva Sāgaramati, and the bodhisattvas gathered from throughout the ten directions!”

The blessed thus-gone Mārapramardaka then emitted light rays called “displaying all form” from his ūrṇa hair. The light rays passed through buddha realms numbering twelve times the grains of sand in the Ganges to bathe the Sahā world with a brilliant glow. The bodhisattvas now saw the blessed thus-gone Śākyamuni seated on a lion throne, the praises of which could not be fully sung in a hundred eons, giving detailed Dharma teachings on the sections of The Great Compilation to the bodhisattvas who had gathered from throughout the ten directions in the jeweled courtyard. [F.108.b] They also saw the bodhisattva Sāgaramati there. They also saw the Sahā world filled with water as if it were a single ocean. They saw all of this completely clearly. Further, they saw the bodhisattvas gathered from throughout the worlds of the directions arranged on jeweled lotuses, each a league in length, listening to the Dharma. Seeing this, they were satisfied, happy, joyful, and delighted. Being happy and pleased, they cast flowers toward the blessed thus-gone Śākyamuni. Through the power of the Buddha, the flowers instantly formed into a great parasol over the crown of the Blessed One Śākyamuni’s head. The entire assembly was amazed when they saw this flower parasol. “Blessed One,” they asked, “where has the flower parasol made of these kinds of flowers come from?”

“Friends,” the Blessed One answered, “these flowers have come from the world Adorned with Every Pleasure. The bodhisattvas there threw them as an act of venerating me.”

“Blessed One, we want to see the world Adorned with Every Pleasure and what the blessed thus-gone Mārapramardaka and the evil māras are doing there.”

Then, understanding the request made by the assembly, the Blessed One said to the bodhisattva Sāgaramati, “Noble son, show the world Adorned with Every Pleasure, the blessed thus-gone Mārapramardaka, and the evil māras to the assembly!” [F.109.a]

Then, given the opportunity by the Blessed One, ten thousand light rays sprang from the bodhisattva Sāgaramati’s ten fingers, passing through buddha realms numbering twelve times the grains of sand in the Ganges to bathe the world Adorned with Every Pleasure with a brilliant glow. They beheld the entire assembly, the world Adorned with Every Pleasure, the blessed thus-gone Mārapramardaka, and the evil māras seated on the great Dharma throne, extensively giving Dharma teachings on the sections of The Great Compilation. Seeing this, they were astonished, and arose from their lotus seats to prostrate to the blessed thus-gone Mārapramardaka. They threw pearls and flowers toward the Blessed One and, immediately, through the power of the Buddha, the pearls and flowers appeared as a mansion of flowers at the crown of the Blessed One’s head.

The evil māras then declared to the blessed thus-gone Mārapramardaka, “Blessed One, we will go before the Blessed One Śākyamuni in the Sahā world.”

“Noble children,” answered the Blessed One, “if you know that the time has come, then go.”

At that point the evil māras prostrated to the feet of the Blessed One and circumambulated him seven times, disappearing from that buddha realm. Through the blessings and miraculous power of the bodhisattva Sāgaramati, in that very same moment, they arrived in this Sahā world. They went before the Blessed One and bowed their heads to his feet. [F.109.b] Then they circumambulated him seven times, prostrated to him, and took their seat off to one side.

Venerable Śāradvatīputra then asked the evil māras, “Friends, did you see the world Adorned with Every Pleasure?”

“Venerable Śāradvatīputra, we saw that world in all its purity. That realm of bodhisattvas‍—the most supreme of pure and immaculate beings‍—is astounding. Seeing it, we also developed the mind directed toward unsurpassed and perfect awakening.”

“Friends, having developed the mind directed toward unsurpassed and perfect awakening, do you plan any māra activity?”

“Venerable Śāradvatīputra, we cannot perform any māra activity against bodhisattvas who have developed pure motivation. Why is this? To the degree that we perform māra activity, the bodhisattvas get stronger and more diligent. Venerable Śāradvatīputra, from this point, you should understand that when māra activity is aimed at bodhisattvas, that very activity is said to be buddha activity. It is not māra activity.”

Once the revelations of the buddha realm and the miracle that happened to the māras were recounted, twenty thousand beings in the assembly developed the mind directed toward unsurpassed and perfect awakening. Ten thousand māras in the māra assembly also developed the mind directed toward unsurpassed and perfect awakening, and proclaimed with one voice, “Blessed One, may we be born in the world Adorned with Every Pleasure!” The Blessed One then prophesied their birth in that buddha realm. [F.110.a]