The Questions of Sāgaramati
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. [F.32.a]

“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. [F.32.b]

“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. [F.33.a] 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: [F.33.b] ‘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. [F.34.a] 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 [F.34.b] 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, [F.35.a] 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. [F.35.b] 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. [F.36.a] 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, [F.36.b] 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. [F.37.a] 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, [F.37.b] 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. [B4]

“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 [F.38.a] 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. [F.38.b] 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 [F.39.a] 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: