The Questions of Sāgaramati
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? [F.23.a] 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. [F.23.b] 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. [F.24.a] 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,17 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, [F.24.b] not possessive,18 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, [F.25.a] 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.19 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: [F.25.b] 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. [F.26.a] [B3]

“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. [F.26.b] (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 [F.27.a] 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:

Then the Blessed One spoke to the bodhisattva great being Sāgaramati: [F.29.a] “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.” [F.29.b]

“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!” [F.30.a]

“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. [F.30.b] 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. [F.31.a] 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. [F.31.b] 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.”