The Questions of Sāgaramati
Chapter Nine: Dedication

The Blessed One then addressed the bodhisattva Sāgaramati: “Sāgaramati, thus a bodhisattva should retain the following entrance words, seal words, and vajra statements in order to protect, guard, and preserve this Dharma teaching; so that they may delight their own minds; and so that they may understand the faculties‍—supreme and otherwise‍—of other beings and people. Beyond retaining them, they should also examine them. They should carefully reflect on them with insightful engagement.

“Sāgaramati, what are the entrance words?24 Cognition is an entrance word for all phenomena, for it demonstrates that phenomena are void. A is an entrance for all phenomena, for it demonstrates that phenomena are unborn. [F.75.b] Pa is an entrance for all phenomena, for it demonstrates that phenomena are ultimate. Na is an entrance for all phenomena, for it demonstrates knowledge of the name and form of phenomena. Da is an entrance for all phenomena, for it demonstrates that phenomena are tame and peaceful. Sa is an entrance for all phenomena, for it demonstrates that phenomena transcend desire. Tā is an entrance for all phenomena, for it demonstrates that phenomena accord with suchness. Ka is an entrance for all phenomena, for it demonstrates that phenomena are devoid of karmic ripening. Sa is an entrance for all phenomena, for it demonstrates that phenomena are the same and undifferentiated. Ma is an entrance for all phenomena, for it demonstrates the great compassion of phenomena. Ga is an entrance for all phenomena, for it demonstrates that phenomena are subtle and difficult to fathom. Ja is an entrance for all phenomena, for it demonstrates that phenomena transcend aging and death. Dha is an entrance for all phenomena, for it demonstrates the undifferentiated nature of the realm of phenomena in which phenomena are found. Śa is an entrance for all phenomena, for it demonstrates that tranquility can be perfected with regard to phenomena. Kha is an entrance for all phenomena, for it demonstrates that phenomena are like space. Kṣa is an entrance for all phenomena, for it demonstrates the exhaustion and non-arising of phenomena. Jña is an entrance for all phenomena, for it demonstrates that wisdom is not attached to phenomena. Stha is an entrance for all phenomena, for it demonstrates skill in what is correct and incorrect about phenomena. Ska is an entrance for all phenomena, for it demonstrates understanding of the aggregation of phenomena. Ṭha is an entrance for all phenomena, for it demonstrates what is ultimate about phenomena.

“Physical isolation is an entrance for all phenomena, for it demonstrates the limit [F.76.a] in which phenomena are free from attachment. Mental isolation is an entrance for all phenomena, for it demonstrates the taming of phenomena’s aggression and stupidity. Peace is an entrance for all phenomena, for it demonstrates how phenomena are based on non-desire. Accuracy is an entrance for all phenomena, for it demonstrates the limit of phenomena’s emergence. Presence is an entrance for all phenomena, for it demonstrates the presence of the realm of phenomena in relation to phenomena. Non-acquisition is an entrance for all phenomena, for it demonstrates phenomena’s characteristic of liberation. Non-grasping is an entrance for all phenomena, for it demonstrates giving up struggle and debate about phenomena. Absence of pollution is an entrance for all phenomena, for it demonstrates phenomena’s characteristic of purity. Nature is an entrance for all phenomena, for it demonstrates phenomena as luminosity. Appearance is an entrance for all phenomena, for it demonstrates phenomena as lucidity. Familiarity is an entrance for all phenomena, for it demonstrates relationships between phenomena. Groundlessness is an entrance for all phenomena, for it demonstrates that phenomena are undifferentiated. Awakening is an entrance for all phenomena, for it demonstrates phenomena as sameness. Nirvāṇa is an entrance for all phenomena, for it demonstrates individual relinquishing of all phenomenal aggregations. Sāgaramati, these entrance words purify one’s mind. They bring knowledge of other beings’ and peoples’ faculties‍—supreme and otherwise.

“What are the seal words, Sāgaramati? All phenomena are sealed by liberation, Sāgaramati, for they are nondual and free from duality. Sāgaramati, all phenomena are sealed by freedom from being limited, infinite, and unlimited, for they are beyond eternalism and nihilism. Sāgaramati, all phenomena are sealed by freedom [F.76.b] from exhaustion and attachment, for they reach the entrance, limit, and end of exhaustion. Sāgaramati, all phenomena are sealed by the absence of lifting up or putting down, for their limit of sameness is pure. Sāgaramati, all phenomena are sealed by space, for they transcend what can be seen with the five eyes.

“Sāgaramati, all phenomena are sealed by space because of the realm of phenomena and the expanse of space. Sāgaramati, all phenomena are sealed by being undifferentiated, because they are contained within the realm of phenomena. Sāgaramati, all phenomena are sealed by the realm of phenomena because of the characteristic that phenomena are undifferentiated. Sāgaramati, all phenomena are sealed by suchness because of the suchness of the past and future. Sāgaramati, all phenomena are sealed by the limit of reality because they are primordially pure.

“Sāgaramati, all phenomena are sealed by emptiness because conditioned and unconditioned phenomena are equal and alike. Sāgaramati, all phenomena are sealed by signlessness because they are free of discrete reference points. Sāgaramati, all phenomena are sealed by wishlessness because they are devoid of any aspirations.

“Sāgaramati, all phenomena are sealed by impermanence because of their quality of lacking an essential nature. Sāgaramati, all phenomena are sealed by suffering because of their quality of being subsumed within the five aggregates. Sāgaramati, all phenomena are sealed by selflessness because they are naturally devoid of self. Sāgaramati, all phenomena are sealed by peace because they are absolutely still.

“Sāgaramati, all phenomena are sealed by truth because they are all subsumed within ultimate truth. [F.77.a] Sāgaramati, all phenomena are sealed by immaculateness because their seeds do not remain. Sāgaramati, all phenomena are sealed by being undisturbed because they come into contact. Sāgaramati, all phenomena are sealed by the natural state because they are free from past and future. Sāgaramati, all phenomena are sealed by the sameness of the three times because of the single taste of the three realms. Sāgaramati, all phenomena are sealed by being non-arising because it is their nature not to arise. Sāgaramati, all phenomena are sealed by being unceasing because they are unborn by their very nature. Sāgaramati, all phenomena are sealed by a lack of exaggeration because they are not affected by arrogant assumptions. Sāgaramati, all phenomena are sealed by the absence of conceptual elaboration because they are free of any motion of thoughts. Sāgaramati, all phenomena are sealed by the inapplicability of names because they are without form or anything that can be pointed out. Sāgaramati, all phenomena are sealed by being unstained because the ground is absolutely discontinuous. Sāgaramati, all phenomena are sealed by a lack of faults because no antidotes are apprehended. Sāgaramati, all phenomena are sealed by a lack of karma and its ripening because there are no formations. Sāgaramati, all phenomena are sealed by the unconditioned because they are free from being born or enduring. Sāgaramati, all phenomena are sealed by the sameness of all phenomena because they are indistinguishable from the sphere of space.

“Sāgaramati, these seal words represent the seal of the awakening of the blessed buddhas of the past, present, and future, and the eighty-four thousand sections of the Dharma. [F.77.b] Sāgaramati, if bodhisattvas apply this type of seal, they will be sealed by the thus-gone ones’ wisdom and swiftly attain the acceptance that phenomena are unborn. Sāgaramati, beings who have not developed roots of virtue will not hear these seal words. They defeat all the works of the māras. Sāgaramati, even the Dhāraṇī of the Inexhaustible Casket25 that contains all Dharmas is contained within and accords with these seal words. Sāgaramati, eighty-four thousand absorptions and eighty-four thousand perfections that influence beings’ conduct are all contained within and accord with these seal words.

“Sāgaramati, what then are the vajra statements? Transitory collection is a vajra statement because it is undifferentiated by its very nature. This vajra statement realizes all views with certainty. Unknowing is a vajra statement because it creates knowing. This vajra statement brings understanding of observed objects. Unbounded limit is a vajra statement because it is noncomposite and sameness. This vajra statement brings understanding of all conditioned things. Limit of attachment is a vajra statement because it is equal to the limit of the absence of attachment. This vajra statement removes attachment. Limit of aggression is a vajra statement because it is equal to the limit of love. This vajra statement defeats all aggression. Limit of stupidity is a vajra statement because it is equal to the light of insight. This vajra statement clears away darkness and illuminates. All beings are the same being is a vajra statement because it relates to the sameness of all beings. [F.78.a] This vajra statement realizes the essential nature of all beings. The minds of all beings are the same mind is a vajra statement because it shows the sameness of the minds of all beings. This vajra statement realizes that the mind is luminous by nature. All buddhas are the same buddha is a vajra statement because it relates to suchness and sameness. This vajra statement realizes the wisdom of sameness. All buddha realms are a single realm is a vajra statement because it relates to the inexhaustibility of realms. This vajra statement realizes their sameness of space. All phenomena are the same is a vajra statement because it relates to the sameness of all phenomena. This vajra statement realizes the entryway of the nondual Dharma. All phenomena are qualities of buddhahood is a vajra statement because it relates to the wisdom that engages everything. This vajra statement realizes the vajra-like absorption. All actions are buddha activity is a vajra statement because it creates an understanding of the activity of the māras. This vajra statement transcends all the māras’ activity. All words are the speech of the thus-gone ones is a vajra statement because it creates an understanding of all language. This vajra statement realizes the inexpressible Dharma. All phenomena are unborn is a vajra statement because it shows the deathless state. This vajra statement transcends the way of birth, aging, sickness, and death. All phenomena are nonarising is a vajra statement because it relates to the unceasing state. This vajra statement shows the lack of arising and ceasing of all phenomena.

“Sāgaramati, these vajra statements are steadfast words, essential words, equal words, true words, [F.78.b] stable words, undifferentiated words, according words, continuous words, peaceful words, soothing words, calming words, unproblematic words, words free from superimposition, words that realize non-movement, words without movement, words of suchness, authentic words, words that do not contradict the Buddha, words that do not discard the Dharma, words that gather the Saṅgha, accurate words, words of the purity of the three spheres, courageous words, Brahmā words, words without fluctuation, space-like words, words that accord with awakening, signless words, words that lack any characteristics of phenomena, words that do not depend on mind, words that do not depend on conceptual mind, words that do not depend on consciousness, words that defeat māras and obstructers, pure words, immaculate words, luminous words, words that behold awakening, words of the light of insight, words that eliminate and dispel darkness, unborn and unceasing words, words that purify their own objects, words that penetrate buddhas’ objects, words that are free from thoughts and concepts, words of the undifferentiated realm of phenomena, and words that enter into the stateless state.

“Sāgaramati, I declare that any bodhisattva who attains a realization of these vajra statements will come to reside at the seat of awakening and sit upon the lion throne.”

Once the Blessed One had spoken these entrance words, seal words, and vajra statements, eight thousand bodhisattvas attained the dhāraṇī that enters the gateway of the seal of all phenomena. They also attained the absorption called “experiencing the sameness of all beings’ thoughts.” As the bodhisattva great beings, who had assembled from worlds throughout the ten directions, heard this teaching, they were satisfied, happy, and delighted. [F.79.a] In order to venerate the Blessed One and ensure the longevity of this Dharma teaching, these beings, who had arrived through the miraculous power of their super-knowledge, now brought down a rain of flowers, incense, garlands, and ointments that was just like the flowers, incense, garlands, and ointments found in their respective buddha realms. Once they had venerated the Blessed One in this way, they praised him in a single voice and in a single roar:

After praising the Blessed One with these verses, the bodhisattva great beings said to the Blessed One, “Blessed One, the appearance of a buddha is like the appearance of a gem. Blessed One, the appearance of a buddha is the manifestation of truth, mindfulness, intelligence, realization, conscience, aspiration, generosity, discipline, patience, diligence, concentration, and insight. Blessed One, the appearance of a buddha is the manifestation of love, compassion, joy, equanimity, meaning, happiness, and the Dharma. Blessed One, the appearance of a buddha is the manifestation of Dharma that brings joy, the applications of mindfulness, [F.80.a] the right abandonments, the bases of miracles, the faculties, the strengths, the branches of awakening, the path, tranquility, special insight, super-knowledge, knowledge, and liberation. Blessed One, the appearance of a buddha is the manifestation of all virtuous qualities and the abandonment of all nonvirtuous qualities.”

Then the bodhisattva great being Prajñākūṭa, who was among the retinue, said to the Blessed One, “As I understand what the Blessed One has just said, then, Blessed One, the appearance of a buddha is the manifestation of the view of the transitory collection. Blessed One, the appearance of a buddha is the manifestation of ignorance, craving, and becoming. Blessed One, the appearance of a buddha is the manifestation of attachment, aggression, and stupidity. Blessed One, the appearance of a buddha is the manifestation of the four errors. Blessed One, the appearance of a buddha is the manifestation of the five obscurations. Blessed One, the appearance of a buddha is the manifestation of the six sense sources. Blessed One, the appearance of a buddha is the manifestation of the seven bases of consciousness, the eight wrong modes, and the nine things that harm. Blessed One, the appearance of a buddha is the manifestation of the ten nonvirtuous deeds. Why is this? Blessed One, a buddha manifests in order to remove these nonvirtuous, evil phenomena. However, Blessed One, the appearance of a buddha is not characterized by antidotes. Blessed One, the appearance of a buddha does not involve any antidotes and is void of antidotes. Blessed One, bodhisattvas who follow the appearance of a buddha do so in the manner of not following. That is how they follow the appearance of a buddha.” [F.80.b]

“Noble son,” responded the Blessed One, “thus it is. You have described it accurately. One should follow the appearance of a buddha in the manner of not following. Just as one follows the appearance of a buddha, one should follow the appearance of any phenomena.”

Then Sāgaramati asked the Blessed One, “Blessed One, if novice bodhisattvas do not understand this fact about the appearance of a buddha, do they even perceive the appearance of any buddhas, Blessed One?”

“Sāgaramati, buddhas occur to the degree that one’s mind is pure,” answered the Blessed One. “Why is this? Sāgaramati, there are four types of bodhisattvas. What are they? They are: bodhisattvas who are just giving rise to the mind of awakening, those engaged in conduct, those who are irreversibly destined for awakening, and bodhisattvas in their last life. Sāgaramati, those are the four types of bodhisattvas.

“Sāgaramati, bodhisattvas who are just giving rise to the mind of awakening see the Thus-Gone One in terms of form and physical marks. Bodhisattvas who are engaged in conduct see the Thus-Gone One as the manifestation of qualities. Bodhisattvas who are irreversibly destined for awakening see the Thus-Gone One as characterized by the Dharma body. Sāgaramati, bodhisattvas in their last life do not assert the Thus-Gone One to be a manifestation of form, physical marks, qualities, class, caste, family lineage, or reality. Why is this? Their eyes see with insight. They are grounded in insight. They have merged with insight. Their insight is unmoving and nonconceptual. It is neither seeing nor non-seeing. Why is this? [F.81.a] Both seeing and non-seeing are extremes. Being free from the two extremes of seeing and non-seeing is to see the Buddha. Seeing the Buddha is to see the self. With pure vision of the self, one attains pure vision of the Buddha. With pure vision of the Buddha, one must gain pure vision of all phenomena. When whatever is seen is pure, that is wisdom vision. That is called seeing the Buddha.

“Sāgaramati, this is how I saw the Thus-Gone Dīpaṃkara. As soon as I saw him, I attained the acceptance that phenomena are unborn in the manner of non-attainment and non-observation. As soon as I attained that acceptance, I floated upwards to the height of seven palm trees. While present in the midst of space, I considered the endowment of omniscient wisdom. All views ended. I transcended all thoughts, concepts, and notions, and my consciousness no longer dwelled on any objects. I actualized sixty thousand absorptions. The blessed thus-gone Dīpaṃkara then gave the following prophecy: ‘Young brahmin, in the future you will become the thus-gone, worthy, perfect buddha Śākyamuni.’ My ear faculty did not hear this prophecy, nor did I cognize it through some wisdom. But I was also not deluded, and nor did I maintain any view of reference points. I had no notion of buddhas as buddhas. I had no notion of myself as myself. I had no notion of the prophecy as prophecy. Sāgaramati, such is a bodhisattva’s prophecy in terms of the purity of the three spheres. The lack of notions of a buddha, oneself, and a prophecy is called the purity of the three spheres. [F.81.b]

“Moreover, Sāgaramati, the purity of the three spheres refers to no clinging to self, to beings, or to phenomena. Moreover, the purity of the three spheres refers to no clinging to names, forms, or reference points. Moreover, the purity of the three spheres is knowing the exhaustion of the past, the non-arrival of the future, and the non-existence of the present. Moreover, the purity of the three spheres is knowing the body to be like a reflection, speech to be like an echo, and mind to be like an illusion. Moreover, the purity of the three spheres is the realization that the aggregates are the same as the Dharma aggregate, that the elements are the same as the realm of phenomena, and that the sense sources are like an empty village. Moreover, the purity of the three spheres is trust in emptiness, confidence in signlessness, and certainty in wishlessness. Sāgaramati, the purity of the three spheres will purify all phenomena. Thus, Sāgaramati, bodhisattvas must become skilled in the wisdom of the purity of the three spheres.” [B8]

Then the bodhisattva Sāgaramati urged the Blessed One, “Blessed One, the understanding of the profound Dharma held by bodhisattvas who are irreversibly destined for awakening is astounding. Blessed One, please describe the skill in dedication of such bodhisattvas who have this kind of understanding of the Dharma.”

“Sāgaramati,” answered the Blessed One, “bodhisattvas who live by this, act based on their past momentum. [F.82.a] Even when they are not resting in equipoise, the dedication that they formed in the past continues to have an effect. For that, Sāgaramati, here are some analogies for you to consider, since it is through analogies that some learned people understand what is meant.

“In this regard, Sāgaramati, consider the following analogy. Suppose that a farmer digs irrigation ditches in all his fields of sugarcane, rice, or grapes. If he directs water along the irrigation channels, then, even when he is resting, the water will flow along the channels that he has dug. The fields will be irrigated with water without him needing to exert himself or focus on the task. Sāgaramati, likewise, even when bodhisattvas are not resting in equipoise, they dedicate their roots of virtue to the mindstreams of all beings. Then, in accordance with how things are, those roots of virtue are also skillfully dedicated toward the qualities of buddhahood. Moreover, as they rest in equipoise in order to purify their minds and guard their discipline, they again dedicate their roots of virtue toward the qualities of buddhahood. It is because they have previously made such excellent aspirations that they are now able to moisten the mindstreams of beings.

“Sāgaramati, from this analogy you should understand that because bodhisattvas are propelled by their past roots of virtue, have pliant minds, have undistracted mindfulness, are free from the Lesser Vehicle, and have made aspirations toward the Great Vehicle, they can arise from equilibrium and they will in all cases dedicate their roots of virtue to omniscience.

“Sāgaramati, to draw another analogy, if a person were to uproot a tree that had been growing in a steep mountain valley, then it would fall in whichever direction it had been leaning or bending toward. [F.82.b] Likewise, Sāgaramati, by inclining and leaning toward omniscience over a long period of time, bodhisattvas dedicate all the merit that they gather to omniscience. They dedicate it to protect all beings. They dedicate it so that the lineage of the Three Jewels may remain uninterrupted. They dedicate it so their physical manifestation and the major and minor marks may be perfected. They dedicate it so their verbal manifestation and Dharma teachings may be meaningful. They dedicate it so their mental manifestation and the absorption that recollects the Buddha will not get distracted. They dedicate all roots of virtue to omniscience spontaneously and without effort. By dedicating, those who have become skilled in means do not fall prey to other vehicles and it makes no difference whether they are in equipoise or not. It is impossible for them not to complete their cultivation of the factors of awakening.

“Sāgaramati, to draw another analogy, consider a monk who rests in equipoise within cessation. He may observe the sound of the gaṇḍī, but the sound of the gaṇḍī of course does not exist within the monk’s cessation and it is also not connected to that state. Still, the sound of the gaṇḍī does cause him to emerge from the state of cessation. Likewise, Sāgaramati, bodhisattvas also maintain great compassion in order to free all beings. Thinking, ‘I will protect and liberate all beings!’ they extend a profound love to all beings, that manifests from the aspects of awakening. Then, later, though they rest in a profoundly illuminating absorption that is unmoved by mind, mentation, or consciousness, they will not regress to the level of a hearer or a solitary buddha, because they have previously experienced the great compassion that seeks to free all beings. When they arise from that absorption with mindfulness and awareness, [F.83.a] they accomplish the factors of awakening and ripen beings. Sāgaramati, even though they rest in equipoise in the absorption of peace in this manner, they will not fall into the liberation of the hearers or solitary buddhas. Such is the unique training of the bodhisattvas!

“Sāgaramati, to draw another analogy, there are two people. One of them jumps into a roaring fire while wearing indesctructible armor. Another jumps into a roaring fire while wearing armor made of grass and husks. What do you think happens, Sāgaramati? Which one of them will get burned? Which one will not get burned?”

“Blessed One, the one who jumps into the roaring fire with the indestructible armor will be protected by the indestructible armor. Though he is within the fire, he won’t burn. Blessed One, the one who jumps into the roaring fire with armor made of grass and husks will be immediately burnt. Why is this? Blessed One, because grass and husks are flammable. They cannot offer protection from a roaring fire.”

“Sāgaramati, just as the person wearing indestructible armor is not burned as he jumps into that fire, bodhisattvas wearing the armor of great love and compassion, and the sturdy indestructible armor of intention, focus on freeing beings. They generate a realization of phenomena’s emptiness, signlessness, wishlessness, and their unconditioned, unborn, and non-arising quality. Although they rest in equipoise in the absorption of peace, they do not enter into the fixed states of the hearers or solitary buddhas, or try to achieve their results. They experience their absorption, and overcome it and arise from it without detriment or injury, whereupon they purify buddha realms and perfect the wisdom of buddhahood. [F.83.b]

“Sāgaramati, just as the person is burned by the fire as soon as he jumps in wearing armor made of grass and husks, likewise, Sāgaramati, a person on the vehicle of the hearers is terrified of saṃsāra and considers existence as if it is aflame. Thus, they ignore beings and are without great compassion. Reaching peace and a peaceful absorption, they get stuck and have no chance for further progress. Without attaining the result of the eighth-lowest stage, it is impossible for them to arise from their absorption. Why is this? It is because hearers do not gather the accumulations of merit and wisdom. On the other hand, bodhisattvas gather immeasurable accumulations of merit and wisdom. Thus, in the interim before they perfect the qualities of buddhahood, they do not actualize the limit of reality. Sāgaramati, in this way bodhisattvas perceive all phenomena‍—which are emptiness, signlessness, wishlessness, unconditioned, unborn, and non-arising‍—as a blazing fire and they investigate them. Even though they perceive such phenomena, they must examine them and thus avoid actualizing the limit of reality.

“For this reason, Sāgaramati, bodhisattvas must be skilled in dedication. Sāgaramati, bodhisattvas who are skilled in dedication perceive profound phenomena, yet for the time being they do not actualize the limit of reality. What does dedication refer to, Sāgaramati? It means to be diligent in, interested in, oriented toward, and directed toward the Great Vehicle and no other vehicle. That is the reason it is called ‘dedication.’

“Sāgaramati, to draw an analogy, if a potter places a lump of clay upon his wheel but does not throw it, it cannot rightly be called a pot. It is still considered just a lump of clay. If it is thrown, then it can be called a pot. [F.84.a] Sāgaramati, likewise, even though bodhisattvas accumulate myriad roots of virtue, if they do not dedicate them to omniscience, they cannot rightly be called perfections. If they are dedicated to omniscience, then they can be called perfections.

“Sāgaramati, to draw another analogy, if a lump of gold ore is not processed, it cannot rightly be called jewelry. It is still considered a lump of gold. When it has been transformed, then it can be called jewelry. Sāgaramati, likewise, if a bodhisattva’s roots of virtue are not dedicated, they cannot rightly be called perfections. If they are dedicated, then they can be called perfections.

“Thus, Sāgaramati, bodhisattvas must always gather roots of virtue with an undivided mind and dedicate them to omniscience. Bodhisattvas who dedicate to omniscience engage with profound phenomena and for the time being do not actualize the limit of reality.”