[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Mahāyāna sūtras](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra) › [Sūtras of the Great Collection](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata) › [Sāgaramatiparipṛcchā](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha) › [འཕགས་པ་བློ་གྲོས་རྒྱ་མཚོས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo) › The Questions of Sāgaramati # The Questions of Sāgaramati Translation of [འཕགས་པ་བླ་གྲས་རྒྱ་མཚས་ཞས་པ་ཞས་བྱ་བ་ཐག་པ་ཆན་པའ་མད (འཕགས་པ་བློ་གྲོས་རྒྱ་མཚོས་ཞུས་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ)](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo) - **Language:** English - **Translator:** [Timothy Hinkle](https://indike.org/pramana/person/timothy-hinkle) - **Extent:** 269 passages, 61,676 words - **Text:** complete digital text - **Source:** 84000 · Translated by the Dharmachakra Translation Committee under the patronage and supervision of 84000:… · CC BY-NC-ND 4.0 (84000: Translating the Words of the Buddha). Shown whole and unaltered, with its notes, on a… ## Contents - [intro 84000's introduction](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro) — 9 parts - [1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1) — 25 parts - [2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.2) — 24 parts - [3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.3) — 24 parts - [4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.4) — 21 parts - [5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.5) — 21 parts - [6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.6) — 22 parts - [7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.7) — 24 parts - [8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.8) — 21 parts - [9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.9) — 25 parts - [10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.10) — 22 parts - [notes Notes](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.notes) — 31 parts ## Text ### 84000's introduction ### [intro.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.1) Heralded by a miraculous flood, the celestial bodhisattva Sāgaramati arrives in Rājagṛha to engage in a Dharma discussion with Buddha Śākyamuni. He discusses an absorption called “The Pristine and Immaculate Seal” and many other subjects relevant to bodhisattvas who are in the process of developing the mind of awakening and practicing the bodhisattva path. The sūtra strongly advises that bodhisattvas not shy away from the afflictive emotions of beings—no matter how unpleasant they may be—and that insight into these emotions is critical for a bodhisattva’s compassionate activity. The sūtra deals with the preeminence of wisdom and non-grasping on the path. In the end, as a teaching on how to deal with māras, the sūtra illuminates the many pitfalls possible on the path of the Great Vehicle. ### [intro.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.2) The Questions of Sāgaramati begins in a courtyard in the city of Rājagṛha, where the Buddha Śākyamuni, a celestial bodhisattva named Sāgaramati, and many other gods and bodhisattvas converse on a wide variety of subjects relevant to the Great Vehicle. Sāgaramati’s arrival in our world is preceded by a great miracle in which the world is flooded like a vast ocean, a miracle prompted by Sāgaramati’s departure from a distant realm for our world, where he can receive the Buddha’s teachings in person. The conversation between the Buddha Śākyamuni and Sāgaramati in Rājagṛha touches on many issues of the bodhisattva path. They converse about the adversities that bodhisattvas must face, the preeminence of wisdom, how māras are to be defeated, the necessity of understanding the afflictive emotions of sentient beings, the importance of diligence, the commonalities between all phenomena and buddhahood, the nature of the Dharma, and the importance of dedication. Much of the dialogue presupposes a duality between agents and objects, but at times Mañjuśrī and other exalted beings challenge this and articulate the teachings in the light of the wisdom of nonduality. ### [intro.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.3) The sūtra enjoyed considerable popularity in India, as we find it quoted in such prominent scriptures as the Sūtrasamuccaya attributed to Nāgārjuna (ca. second century ce) and Asaṅga’s (ca. fourth century ce) commentary (vyākya) on the Ratna­gotra­vibhāga , and extensively in Śāntideva’s (ca. eighth century) Śikṣāsamuccaya .¹ Given these testimonies to a wide circulation of The Questions of Sāgaramati in India, it seems fair to conclude that the sūtra occupied a significant position within the otherwise extensive corpus of the Great Vehicle tradition in India. Unfortunately, apart from the above-mentioned shorter quotations, the sūtra is no longer extant in Sanskrit. ### [intro.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.4) This sūtra is one of four listed contiguously in the Degé Kangyur (Toh. 152-155) that contain some form of the name Sāgara in their title. In this sūtra, the interlocutor is Sāgaramati, a celestial bodhisattva, whereas in the three that follow, it is a nāga king named Sāgara. Despite their similarity in name and their proximity within the Degé Kangyur, the only connection between these four texts is that two of the three texts called The Questions of the Nāga King Sāgara, Toh 153 and 154, appear to have the same provenance.² ### [intro.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.5) Outside India, this sūtra was first translated into Chinese sometime between 414 and 426 by the Indian monk Dharmakṣema (385–433) as the fifth text in the Mahāsaṃnipāta (Daji, 大集) collection, Taishō 397; another Chinese translation made centuries later, Taishō 400 produced between 1024–1027, testifies to the longevity of the sūtra’s popularity in East Asia.³ The sūtra is also quoted in inscriptions found as far as the Kedah province in Malaysia dated to the fifth to seventh centuries ce.⁴ ### [intro.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.6) In Tibet, the sūtra was translated by the Indian preceptors Jinamitra, Dānaśīla, and Buddhaprabha, together with the Tibetan translator Yeshé Dé. It is included in the Denkarma (ldan dkar ma), confirming that it was translated into Tibetan by the early ninth century.⁵ Over the following centuries Tibetan commentators sustained the interest shown in this scripture by their Indian predecessors, frequently citing the sūtra in support of their various positions.⁶ ### [intro.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.7) Because the sūtra is quoted (as mentioned above) in the Ratna­gotra­vibhāga­vyākhyā (RGVV), it is sometimes included in lists of scriptures that are sources for—or otherwise connected with—the Ratna­gotra­vibhāga and the buddha-nature literature in general. The passages quoted (–) are used in the RGVV to explain how the afflictions that obscured the buddha-nature during the impure phase of ordinary sentient beings have, in the intermediate phase of bodhisattvas, been understood for what they really are and thus instead of causing involuntary rebirth in saṃsāra as before, now assume a more positive form as the compassionate motivation for taking voluntary rebirth in order to help beings. Although the sūtra makes no mention of the buddha-nature as such, the analogy included in this quoted passage of the jewel that has been in the mud for a thousand years () is strikingly similar to the famous analogies in the Tathāgata­garbha­sūtra and the Ratna­gotra­vibhāga . ### [intro.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.8) The sūtra is also occasionally included in lists or anthologies of “sūtras of definitive meaning” (nītārtha, nges don) compiled by Tibetan authors, although with far less frequency than the texts most often found in such lists. ### [intro.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.intro.9) As for translations into English, in 1955 Edward Conze was the first to translate a brief excerpt of the sūtra,⁷ and numerous short sections of The Questions of Sāgaramati have appeared in translations of the works of Asaṅga and various Tibetan commentators.⁸ However, apart from such brief translated excerpts, the sūtra has not, to our knowledge, received sustained attention in modern publications. This translation was prepared from the Degé (sde dge) block print in consultation with the Comparative Kangyur (dpe bsdur ma) and the Stok Palace manuscript. ### [1.1](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.1) Chapter One: Refining the Precious Mind of Omniscience Homage to all buddhas and bodhisattvas! Thus did I hear at one time. The Blessed One was staying at Rājagṛha, domain of the thus-gone ones, in a jeweled pavilion. It is the home of the thus-gone ones, adorned with accumulations of great merit, produced by great deeds, the result of the ripening of all qualities of buddhahood; the home of great bodhisattvas; an infinite display; a place blessed with the thus-gone ones’ magic; an entry point to wisdom’s unobstructed domain; a source of great joy; a gateway to mindfulness, intelligence, and realization; a place without blame; ### [1.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.2) a place formed with wisdom; a gateway to unobstructed wisdom; a place that has been praised for limitless eons; and a place that embodies an immeasurable accumulation of positive qualities. The Blessed One had perfectly realized the sameness of all phenomena. He had set the wheel of Dharma in motion. He led a limitless assembly of highly disciplined disciples. He had achieved dominion over all phenomena. He knew how to fulfill the intentions of all beings. He had achieved the sublime perfection of faculties. He was skilled in destroying the binding force of habitual patterns. His awakened activities were spontaneous and unceasing. With him was a great monastic saṅgha of six million monks. All of them had minds of great refinement. They were diligently destroying the binding force of the habitual patterns of the afflictive emotions. They were the progeny of the thus-gone Dharma kings. They were immersed in the profound Dharma. They had found release through the Dharma of no apprehension. They had perfectly gracious behavior. They were worthy of offerings. They were careful in following the word of the Thus-Gone One. There was also a great bodhisattva saṅgha there, which was composed of bodhisattva great beings who had attained the bodhisattva acceptance that nothing is apprehended. They were on the bodhisattva levels where they received empowerment. They played in the unconditioned super-knowledge of bodhisattvas. They had received the casket containing inexhaustible ### [1.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.3) bodhisattva dhāraṇīs. They had attained mastery of the bodhisattva absorption of the heroic gait. They had acquired the ability to satisfy all beings with the correct discriminations of the bodhisattva. Because their bodhisattva activity was spontaneous, they were steady in the pure motivation that is beautifully adorned with emancipation. There were limitless, countless, inconceivable, unmatchable, immeasurable, and unfathomable bodhisattva great beings present, including the bodhisattva great being Inexhaustible Treasury, the bodhisattva great being Limitless Intelligence, the bodhisattva great being Infinite Eloquence, the bodhisattva great being Non-referential Concentration, the bodhisattva great being Unsurpassed Diligence, the bodhisattva great being Diligent Intelligence, the bodhisattva great being Continuous Intelligence, the bodhisattva great being Pinnacle of Nonattached Fearlessness, the bodhisattva great being Discerning Vision, as well as other limitless, countless, inconceivable, unmatchable, immeasurable, and unfathomable bodhisattva great beings. At that time the Blessed One gave a teaching on how to engage in bodhisattva conduct and thereby focus on liberation, the unobscured gateway, and the bodhisattva path. That teaching is the source of the wisdom that manifests all the strengths, fearlessnesses, and qualities of buddhahood. It is a gateway to the seal of dhāraṇī that masters all phenomena. It is a gateway to gaining certainty through the correct discriminations. ### [1.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.4) It leads to the wisdom of great super-knowledge. It teaches the irreversibility of the irreversible wheel. It subsumes all vehicles within sameness. It shows how the realm of phenomena is unadulterated and a single principle. It shows how to know the thoughts and faculties of all beings. It is that which is essential. It leads to no doubt about the Dharma. It defeats all the regions of Māra. It shows how to appropriately enter and penetrate the Dharma way. It tames all afflictive emotions and views. It realizes unobstructed wisdom. It teaches knowledge of the skillful method of dedication. It realizes the wisdom of the sameness of all the buddhas. It shows the gateway of the blessings of nonattachment. It resolves all doubts about phenomena as they are. It realizes sameness without thought or conceptuality. It gives rise to understanding of profound dependent origination. It gathers the accumulations of merit and wisdom. It possesses the ornaments of sameness, which are the body, speech, and mind of the buddhas. It accomplishes inexhaustible mindfulness, intelligence, understanding, aspiration, and insight. To guide through the vehicle of the hearers it shows the truths of the noble ones. To guide through the vehicle of the solitary buddhas it teaches knowledge of physical and mental solitude. To guide through the Great Vehicle it shows how to attain consecration into omniscience. It shows how to gain mastery over all phenomena. Such was the Dharma teaching that the Blessed One taught in order to express the qualities of the thus-gone ones. Thus he spoke it, taught it, explained it, encouraged memorization of it, encouraged recitation of it, made it understood, made it well understood, made it very well understood, set it forth, defined it, proclaimed it, clarified it, and revealed it. ### [1.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.5) As the Blessed One extensively and genuinely delivered this Dharma teaching, which is a section of The Great Compilation, and that thoroughly ascertains what is true,⁹ the entire trichiliocosm, from the earth below up to the ground of the jeweled pavilion, became filled with water, as if it had become a single ocean. The entire trichiliocosm was flooded with water, just as happens during the eon of formation, which follows the eon of burning, when everything is covered by a mass of water. However, although all the worlds in the trichiliocosm appeared to be filled with water as in a single ocean, still all the villages, cities, towns, lands, regions, and palaces could be seen without obstruction. Additionally, all the Jambudvīpas, four-continent worlds, great oceans, Mount Merus, and gods of the desire realm were clearly visible, just as they normally are. Lotuses sprang from this mass of water. Their branches were made of beryl, their stalks of sapphire, their leaves of gold from the Jambu River, their stamens of śrīgarbha gems, and their hearts of emerald. They were draped with nets of pearls. They had many trillions of petals. In terms of their size, they were many trillions of miles wide. They rose from the base of the jeweled pavilion up to the height of a palm tree. The entire assembly then appeared arranged on those lotuses. A light issued forth from the lotuses such that limitless, countless buddha realms throughout the ten directions were pervaded by a tremendous brightness. ### [1.6](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.6) The entire assembly was amazed at this, and said to themselves about the revelation of these omens, “This means an important teaching is coming!” Upon seeing this great magical display, the bodhisattva great being Maitreya stood up from his lotus seat, draped his shawl over one shoulder, and knelt on his right knee. With his palms together he bowed toward the Blessed One and asked, “Blessed One, whose prophecy is represented by the worlds of the trichiliocosm being filled with water like a single ocean, the manifestation of these trillions of lotuses, and this vast magical display like none we have ever heard of or seen before?” The Blessed One answered the bodhisattva great being Maitreya, saying, “Maitreya, below this buddha realm, beyond as many buddha realms as there are atoms in all the worlds of the trichiliocosm, is the world Adorned with Immaculate and Countless Precious Qualities. There dwells the thus-gone, worthy, perfect buddha Master of the Ocean with Noble and Playful Super-knowledge. He lives there and is teaching the Dharma. In that buddha realm, the bodhisattva great being Sāgaramati and countless other bodhisattva great beings are gazing at me, venerating me, and honoring me. They are coming to the Sahā world to ask questions about the present Dharma teaching. ### [1.7](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.7) This is what the omen symbolized.” Venerable Śāriputra asked the Blessed One, “Blessed One, how can this be? If the bodhisattva Sāgaramati is so far away, how is he listening to this teaching?” “Śāriputra,” answered the Blessed One, “the bodhisattva Sāgaramati is listening to this Dharma teaching from that world in the same way that you are listening to it in my presence. Śāriputra, the bodhisattva Sāgaramati can see me and the entire assembly just like you can.” “Blessed One, how amazing! The power of the wisdom of bodhisattva great beings’ super-knowledge is unfathomable. It is incredible that even from such a distance his eyes can see such forms and his ears can hear such sounds without obscuration. Blessed One, how could anyone who hears of the unfathomable greatness of the qualities of bodhisattva great beings not develop the mind directed toward unsurpassed and perfect awakening?” When the elder Śāriputra made this observation, forty-two thousand gods developed the mind directed toward unsurpassed and perfect awakening. At this point, the bodhisattva great being Sāgaramati, accompanied and attended on by countless other bodhisattva great beings, requested permission to take leave from the thus-gone Master of the Ocean with Noble and Playful Super-knowledge, which that blessed one granted him. Then, in the blink of an eye, through the Buddha’s playfully engaging in the bases of miracles, his unconditioned miracles, ### [1.8](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.8) and the mindfulness attained by a one-pointed mind, they disappeared from the world Adorned with Immaculate and Countless Precious Qualities and arrived at the Sahā world. He appeared in the heart of a lotus elevated to the height of seven palm trees above the base of the jeweled pavilion. The other bodhisattva great beings also appeared arrayed in the hearts of the lotuses. More and more countless and immeasurable numbers of bodhisattva great beings followed the bodhisattva great being Sāgaramati from other countless buddha realms in the lower direction to hear the Dharma. These bodhisattva great beings gathered from worlds throughout the ten directions and arrayed themselves on the lotuses. They beautified the jeweled pavilion to a great degree as they shimmered, glimmered, and glittered. The entire assembly was astonished. They joined their palms together in joy, faith, and happiness and prostrated to these bodhisattvas. Then, in an act of veneration, the bodhisattva great being Sāgaramati caused a great rain of flowers to fall in front of the Blessed One. The flowers, which were from the world Adorned with Immaculate and Countless Precious Qualities, were known as “delightful, pleasing, and lovely to behold.” They were replete with trillions of petals, a full mile across, and worthy of offering to a thus-gone one. The rain was the product of the bodhisattva’s pure intentions and purified by previous roots of virtue. The flowers were brilliant, beautiful, luminous, and had the most incredibly pleasing aroma, satisfying the entire assembly. ### [1.9](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.9) The rain of flowers filled the jeweled pavilion to the depth of seven body lengths. The cymbals called “sustenance of isolated concentration” also resounded, causing the entire assembly to experience a satisfying bliss while resting in concentration. Once the bodhisattva great being Sāgaramati had venerated the Blessed One in this way, he bowed his head to the feet of the Blessed One and circumambulated him seven times. Joining his palms before the Blessed One, he expressed well-wishes to the Blessed One, saying, “Blessed One, the Thus-Gone Master of the Ocean with Noble and Playful Super-knowledge hopes that you are healthy, and that you are experiencing no adversity, intimidation, or agitation, and that you are strong and happy.” Then, the other bodhisattva great beings as well bowed their heads to the feet of the Blessed One. After circumambulating him seven times they returned to their seats. At that point, the Brahmā of the trichiliocosm, known as Great Compassionate One, was residing in the Brahmā world, a peaceful place free from any trouble. From there he saw the worlds of the trichiliocosm being filled with water like a single ocean, the manifestation of the trillions of brilliant and pleasing lotuses, and the jeweled pavilion filled with bodhisattvas. Seeing this, he pondered, “The eon of burning has not yet occurred, yet this flood has manifested. What could have caused the appearance of this magical display? ### [1.10](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.10) I think I will go before the Blessed One and ask him what the cause and condition of these incredible and miraculous appearances in the world could be.” Accordingly, Brahmā Great Compassionate One disappeared from the Brahmā realm, accompanied by a host of 6,800,000 Brahmā gods, and instantly appeared in the sky before the Blessed One in the jeweled pavilion. He bowed with joined palms and prostrated to the Blessed One. Then he asked, “Blessed One, what is happening? The worlds of the trichiliocosm are filled with water like an ocean, and trillions of lotuses are floating here and there with sublime beings seated on each of them. Yet, Blessed One, still all the villages, cities, towns, lands, regions, and palaces can be seen clearly. Additionally, all the Jambudvīpas, four-continent worlds, oceans, Mount Merus, and gods of the desire realm are clearly visible, just as they normally are. Blessed One, I am wondering whose blessings this represents? I am amazed. Whose omen is this?” The Blessed One answered Brahmā Great Compassionate One, saying, “Brahmā, the bodhisattva great being Sāgaramati and countless other bodhisattva great beings have arrived from the blessed thus-gone Master of the Ocean with Noble and Playful Super-knowledge’s ### [1.11](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.11) buddha realm Adorned with Immaculate and Countless Precious Qualities here to the Sahā world to behold, venerate, and honor me, and to ask questions about the present Dharma teaching, which is a section of the Great Compilation. The fact that the worlds of the trichiliocosm appear to be filled with water like an ocean is the manifestation of his blessings.” “Blessed One, is that Dharma teaching, which is a section of the Great Compilation, still being taught?” “Brahmā, the Thus-Gone One’s eloquence is without any interruption. Even when you perceive that the Blessed One is not saying anything, I am still authentically delivering Dharma teachings to bodhisattvas gathered from throughout the worlds of the ten directions. Brahmā, the Buddha’s domain is as unfathomable as this.” “Blessed One, which one is this emanated bodhisattva great being called Sāgaramati?” “Brahmā,” answered the Blessed One, “do you see the billions of beings prostrating to the jeweled lion throne the height of seven palm trees on the central heart of that lotus, which is ten miles wide?” “Blessed One, I do.” The Blessed One then asked, “Brahmā, do you see the bodhisattva with the golden complexion ### [1.12](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.12) on the lion throne—the one whose body is adorned with the major and minor marks of perfection, the one whose body outshines all the other bodhisattvas except for the body of the Thus-Gone One, the one who is being prostrated to by many bodhisattvas?” “Blessed One, I do.” “Brahmā,” said the Blessed One, “he is called the bodhisattva great being Sāgaramati. All of this is his manifestation.” Brahmā Great Compassionate One then prostrated to the bodhisattva great being Sāgaramati and exclaimed, “Blessed One, may all beings witness such miraculous wonders! Any being who hears Bodhisattva Sāgaramati’s name definitely gains a great boon! Blessed One, even I have received a great boon in hearing the name of this sublime being and seeing his form. Blessed One, how long will that Dharma teaching, which is a section of the Great Compilation, be taught?” “Brahmā,” responded the Blessed One, “for as long as the lifespan of the Thus-Gone One lasts, and even after the Thus-Gone One has passed into parinirvāṇa, for as long as these bodhisattvas uphold, recite, teach, and spread this Dharma teaching. Why is this? Because, Brahmā, the awakening of all the blessed buddhas of the past, present, and future is subsumed within this teaching.” The bodhisattva great being Sāgaramati then rose into the sky the height of seven palm trees upon his lotus and lion throne and spoke the following verses in order to bring extensive and genuine joy to the entire assembly, to arouse the interest of Brahmā Great Compassionate One, to ornament this Dharma teaching, and to demonstrate the power of his insight ### [1.13](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.13) and eloquence: “Below, past as many realms as there are atoms in a billion buddha realms, Lives a perfected bodhisattva, replete with all qualities and beauty. In his unequaled mind is found the ocean of the guides’ teachings. From him I heard the Dharma of the sages and took it to heart. “We have come here to see the one with ten strengths, To venerate him, and to converse with the foremost bodhisattvas.” By venerating you, Protector, I prostrate to you, unequaled Dharma king, And offer to you effulgent and extensive veneration fit for a buddha. “You do not conceptualize form as form, and for you, feeling is unconditioned. Even consciousness is eternally pure during the three types of feeling. You understand that being a leader is not about reputation, birth, or caste. Insightful Dharma king, you see what is immaculate and authentic. “You neither take up nor avoid either extreme of self or nonself. You are inwardly peaceful, your mind is at peace, and you are not drawn outwardly. The Sage’s mind is like space: without thought, conceptuality, or mental processes. I honor those who hoist the Dharma banner of the well-gone ones in the ten directions. “For you gifts are emptiness, like receiving an illusion. With an unmoving mind, you give away treasures with no hope of return. For the sake of awakening your view is certain; you entertain no uncertain concepts. You are the donor free of stinginess who grants beings deliverance from their faults. “Having found peace, you are free from the torments of speech, mind, and body. Having no torments, you are freed from vast bondage and gentle, with peaceful faculties. ### [1.14](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.14) With the knowledge¹⁰ of selflessness, you do not apprehend awakening, yet do not lose it. With discipline and insight, you wish to put an end to faulty discipline and remain pure in discipline. “Realizing the fleeting nature of things, there is nothing to say about objects of knowledge. With your space-like mind you see all beings as illusions. Even if your body were to be chopped into bits, it would arouse no anger. Learned one, maintaining the disciplined conduct of awakening, you advocate patience. “Realizing that phenomena are like water-moons, bubbles, illusions, and optical distortions, You see there is no person, life-force, or son of Manu. Without apprehending awakening or groups of beings you still seek awakening for others’ sake, And in this way you are fearless and take diligence to its farthest reaches. “Your mind is not attached to objects and harbors no doubt. It knows the thoughts of other beings throughout the three times. Your mind is unknown by the demon of the thinking mind. Your intelligence is firmly grounded in the perfections, concentration, and super-knowledges. “The eloquence of one who hears the buddhas’ speech and correctly upholds it Remains uninterrupted even if one speaks for fathomless eons. The one who attains buddha qualities without becoming a sentient being exists nowhere. With that insight—a treasure of the blessed sages’ wisdom—one is heroic in the three worlds. “Whoever has gone to the other shore of the perfections has neither gone nor not gone. Perfecting beings’ conduct, one is neither static nor moving. Perfecting all qualities, one harbors no arrogance about such qualities. One will bow to the foremost buddha of the Śākyas, the Lord of Sages. “The pure radiance of the sun overwhelms the light cast by fireflies. The tall flames at the end of an eon consume the entire earth. Mount Meru, the king of mountains, puts all other earthly mountains to shame. ### [1.15](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.15) A single hair of the leader of the Śākyas outshines any other light in the three worlds. “Every bodhisattva leader who has come here from many different realms Is satisfied by your complexion and radiance, Lord. Their perception accords with the aspirations they have made. We knew you were here in your field before we ever left our own. “Wherever beings perceive, there your speech reaches, Manifesting in all languages present throughout the three realms of existence. Atomic particles and the thoughts of humans could be counted, Yet the infinite utterances of the Sage’s voice, like space itself, defy quantification. “The reaches of space and the extent of humans cannot be reckoned, And the extent of saṃsāra’s past is absolutely unfathomable. Even if it were possible for somebody to quantify space or saṃsāra’s extent, They could never grasp the domain of the buddhas’ wisdom, absorption, and discipline. “Your praises would be difficult to express even in the course of countless eons. Guide, Lord of Dharma, immeasurable leader, to you we prostrate. Beings realize the eminence of buddhas according to their understanding and inclinations. They will see the Guide as unfathomably intelligent, astonishing, and utterly superior.” When he had spoken these verses, the bodhisattva great being Sāgaramati descended from the sky. With his palms joined together, he bowed toward the Blessed One and said, “If I were to request a teaching, would the Blessed One honor my request? I have a few questions for the blessed, thus-gone, worthy, perfect buddha.” The Blessed One replied to the bodhisattva great being Sāgaramati, ### [1.16](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.16) “Noble son, you may ask the blessed, thus-gone, worthy, perfect Buddha whatever you like. Then I will answer your questions and gladden your mind.” So, the bodhisattva great being Sāgaramati said to the Blessed One, “Blessed One, there is an absorption of the bodhisattva great beings called the pristine and immaculate seal. I have heard that if bodhisattva great beings rest in this absorption, they will fully awaken to unsurpassed and perfect buddhahood. How is this absorption of the pristine and immaculate seal of the bodhisattva great beings attained? Why is it said to be pristine and immaculate? Blessed Thus-Gone One, please elucidate this! Once bodhisattva great beings have been introduced to the means by which one enters this absorption, they will attain it and fully awaken to unsurpassed and perfect buddhahood in a swift manner. Blessed Thus-Gone One, please elucidate this!” The Blessed One then responded to the bodhisattva great being Sāgaramati, saying, “Excellent, excellent, sublime being. Yes, this question is excellent and your concern is appropriate. Thus, noble son, listen well and bear what I say in mind. I will elucidate how bodhisattva great beings can attain this absorption of the pristine and immaculate seal and swiftly and fully awaken to unsurpassed and perfect buddhahood.” ### [1.17](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.17) “Wonderful, Blessed One!” The bodhisattva great being Sāgaramati then listened as the Blessed One had instructed, while the Blessed One spoke. “Sāgaramati, bodhisattva great beings attain stability¹¹ due to their roots of virtue. They possess virtuous thoughts, keep to gentle¹² aggregates, gather accumulations, have sharp faculties, are accepted by spiritual friends, are blessed by buddhas, and are skilled in debate. They please, serve, honor, respect, and venerate blessed buddhas. They behold the perfect appearance of the blessed buddhas and hear their speech. They also behold perfect assemblies and listen to their unobstructed wisdom. They witness how beings are guided through miraculous displays, miraculous discourses, and miraculous teachings, and they develop great compassion for beings. Having developed the mind directed toward unsurpassed and perfect awakening, they are diligent. They engage in the pursuit of virtuous qualities and practice to purify the mind by not forgetting the wisdom of omniscience. As their minds are purified, they attain pure absorption. “Sāgaramati, I will draw an analogy. When a precious gem of the finest class comes into the possession of a skilled jeweler, he will refine it so that it becomes perfectly pure, pristine, polished, and flawless. At that point, learned people with knowledge of precious gems will assemble. Sāgaramati, likewise, once bodhisattvas develop the precious gem of the finest class, which is the mind directed toward omniscience, ### [1.18](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.18) they fully awaken to unsurpassed and perfect buddhahood. Bodhisattva great beings will then purify their roots of virtue and their learning to the degree that they have eliminated stains, including the stain of arrogance. At that point, once they have refined the precious gem of the mind directed toward omniscience, they attract the blessed buddhas of the ten directions and attain this pristine and immaculate absorption seal. “Sāgaramati, I will draw another analogy: There is a precious gem of the finest class that surpasses the nine types of precious substances—gold, silver, crystal, beryl, emerald, coral, red pearl, kesara, and śrīgarbha. Surpassing these nine types of precious substances, this great jewel, which is known as “stainless and immaculate light,” is more precious than any other gem. It is only found in the possession of a universal monarch, and not with any other ordinary being. The luster of this precious gem eclipses the luster of any other precious gem. Sāgaramati, likewise the jewel of developing the mind directed toward omniscience surpasses nine other types of jewels—the jewel of ordinary beings’ virtue, the jewel of faithful followers, the jewel of Dharma followers, the jewel of those who maintain signlessness, the jewel of stream-enterers, the jewel of once-returners, ### [1.19](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.19) the jewel of non-returners, the jewel of worthy ones, and the jewel of solitary buddhas. It surpasses these nine types of jewels. This jewel of developing the mind directed toward omniscience is born from a tenth class of jewel, the outlook of great compassion blessed by the buddhas. Once purified, this jewel will outshine all hearers and solitary buddhas, and illuminate the minds of all beings. “Sāgaramati, I will draw another analogy: That great precious gem can withstand both refinement and harm without its core being impaired. As such it can benefit beings who have created merit and developed roots of virtue. Sāgaramati, likewise, the jewel of developing the mind directed toward omniscience can withstand both refinement and harm without its core being impaired. As such, this faultless jewel of developing the mind directed toward omniscience can benefit all beings. “How is the jewel that develops the mind directed toward omniscience refined, Sāgaramati? Through the three vows, one purifies the path of the ten virtuous actions. Through training in love, one develops love and appreciation for all beings. Through training in compassion, one becomes diligent in considering beings’ affairs. Through training in joy, one brings all beings to the Dharma. Through training in equanimity, one will keep an honest mind and never harm beings. “By eliminating hypocrisy and pretense, one will turn to what is of benefit and one will be motivated to endeavor in all roots of virtue. By being intelligent, one will come to possess mindfulness and awareness. ### [1.20](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.20) By taming the mind, the mind becomes pliant. By being easily content, one comes to adopt ascetic qualities and the ways of living with fewer things. By being easily sustained, one acquires the contentment of the noble family and bows before teachers and those who are worthy of offerings. “By eliminating pride, one discards all arrogance and dispute. By coming to certainty, one discards all forms of pride. By eliminating all turbidity, the mind is clarified. Through not praising oneself, one comes to understand oneself. Through never slandering others, one protects beings. “By seeing the Dharma as medicine, one is respectful of it. Through experiencing the meaning of the Dharma, one will pursue it. By becoming immersed in it, one yearns for the Dharma. By living without afflictive emotions, one delights in the Dharma. By discarding everything that is not Dharma, one seeks the Dharma. By being constantly conscientious, one’s faith in the Three Jewels is never broken. By trusting in the ripening of karma, one will contemplate all virtues to be performed. By honesty, one can keep one’s conduct hidden. By eliminating arrogance, one becomes mild. By seeking tranquility, one is freed from agitation. Through being resolute, one eliminates sloth. “By being unmoved, one’s mind becomes like a mountain. By removing attachment and anger, one’s mind becomes like the earth. By purifying one’s thoughts, one’s mind becomes like water. By eliminating conceitedness, one’s mind becomes like fire. Being baseless, one’s mind becomes like wind. By becoming immaculate, one’s mind becomes like space. “Because the way of the buddhas lies in being undisturbed, one applies oneself to the monastic way of life. Because one is physically isolated, one enjoys remote areas. Because one is mentally isolated, one practices the Dharma. Because one practices correctly, one’s words ring true. Because one maintains bodily cleanliness, one practices what one preaches. ### [1.21](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.21) Because one is not trampled by the afflictive emotions, one’s mind is heroic. Because one does not allow any corruption, one’s trainings are authentically upheld. Because one is wary of even subtle negative actions, one’s discipline is never lax. Because one does not hope for a further birth, one’s discipline is faultless. Because one only does what is positive, one’s discipline is uninterrupted. Because one trains in the branches of awakening, one relies on a spiritual friend. “Because one’s eyes are purified, light is unimpeded. Because one’s ears are purified, sound is unimpeded. Because one’s nose is purified, smells are unimpeded. Because one’s tongue is purified, tastes are unimpeded. Because one’s body is purified, tactile sensations are unimpeded. Because one’s mind is purified, mental phenomena are unimpeded. “Moreover, Sāgaramati, because bodhisattvas cultivate a perception of ugliness, they are free of the pain of attachment. Because bodhisattvas cultivate love, they are free of the pain of aggression. Because bodhisattvas investigate dependent origination, they are free of the pain of delusion. “Because they investigate the faculties, they are free of obscurations. Because their powers are purified, they dispel obscurations. Because the elements that will come into being are purified, they dispel further emergence. Because they practice genuinely, they are freed from desire, aggression, dullness, fear, and pride. They are without stinginess in giving the Dharma and have no mental grasping to the material things they give away. “Because they have no desire for the Lesser Vehicle, their thoughts are about awakening. Because they hide their faculties, they are at peace within. Because they see their own faults, they are externally peaceful. Because they dread saṃsāra, they engage in no evil deeds. ### [1.22](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.22) Because they are never satisfied by their accumulation of roots of virtue, their minds are indefatigable. Because they are liberated from the four floods, they make good use of the great ship of Dharma. Because they have crossed, they are like stairs and bridges. Because they have passed through bogs and trenches, they live on level ground. “Sāgaramati, when bodhisattva great beings engage in such cleansing, purification, elevated generosity, and pure discipline through such practices, they refine the jewel that develops the mind directed toward omniscience.” The Buddha then spoke these verses: “Bind the body, speech, and mind. Train in the ten paths of pure action. Consider beings with love. Thus you refine the mind of omniscience. “Endowed with compassion, energetically act for others. Endowed with joy, come to the far shore of the Dharma. Endowed with equanimity, your highest practice is non-harm. Thus you refine the mind of omniscience. “Always be honest and discard all hypocrisy. Help others and discard evil deeds. With pure motivation, train in every virtue. Thus you refine the mind of omniscience. “Develop insight, and be mindful and introspective. Tame the mind and make it pliant. Engage in ascetic practices and be easily satisfied. Thus you refine the mind of omniscience. “With the contentment of the noble family and kind words, Always honor your spiritual teachers. Abandon dispute, falsity, and pride; possess the strengths. Do not be contemptuous or make mistakes. “The mind should be resolute, with no excessive pride. Be without turbidity and utterly limpid. Gradually enter into self-knowledge. Do not disparage others; protect beings. “Be happy to respect the Dharma—just be respectful. ### [1.23](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.23) Be focused; discard all afflictive emotions. Be passionate about the Dharma, and rely on it. Always come to a decisive conclusion about the Dharma. “Strive in the Dharma and train in the absence of afflictions. Abandon what is not Dharma, and seek out the teachings. Have steadfast faith in the Three Jewels. Thus you refine the mind of omniscience. “Always shun what you must, and stop negative actions. Restrain yourself with conscience before the thus-gone ones. Have shame and control your faculties. Thus you refine the mind of omniscience. “Apply yourself and engage in right actions. Be cautious and hold neither extreme. Realize the lessons gained by attending to the learned. Thus you refine the mind of omniscience. “Become honest with your conduct. Without arrogance, be ever friendly. With the practice of tranquility, eliminate agitation. Thus you refine the mind of omniscience. “With a resolute mind, do not degenerate. Let your insight be like the king of mountains. Hold to your promises and do not let up for their duration. Thus you refine the mind of omniscience. “Be unshaken by pleasure or pain, like earth. With a pure intention, cleanse stains, like water. Eliminate conceitedness for good, like fire. Always be on the move without a fixed abode, like wind. “Let your mind be immaculate, like space. Go forth and discover the Buddha’s teachings. Enjoy solitude where you are peaceful and physically aloof. Practice the supreme Dharma by being mentally aloof. “Speak truthfully of virtue and speak genuinely. Practice exactly what you preach. Be heroic in virtue, untrammeled by afflictions. Train thoroughly and hold to the genuine trainings. “Never allow any laxity in this pursuit. Be ever wary of even trifling negativities. Do not let your discipline deteriorate—it is the cause of supreme awakening. Let your discipline be unadulterated; act for positive qualities. ### [1.24](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.24) “Rely on a spiritual friend and do no evil. Be firm so that you may become a perfect bodhisattva.¹³ In this manner, your eyes will become immaculate, And you will see the whole world in the same light. “Such learned ones can hear many different messages And do not get excited, joyful, or discouraged. Such intelligent people come to understand the significance of sound. Their ears thus become totally pure. “When your nose meets scents, your tongue meets tastes, Your body meets sensations, and your mind meets mental phenomena, Do not be arrogant, do not be cowardly, and do not be discouraged. In this manner, your faculties become pure. “Unsnared by attachment and unperturbed by anger, Not stupefied by delusion and sustaining the perception of ugliness, Take joy in love and utilize circumstances to contemplate Dharma. Thus you refine the mind of omniscience. “Eliminate obscuration through purifying the five obscurations. In this fashion also cultivate the five faculties, And experience no obscuration or bondage whatsoever. Immerse yourselves in all five strengths. “Understand the workings of karma, and emerge from it. Discard the inappropriate and maintain what is right. Rely on the four applications of mindfulness. Possess right abandonment and the bases of miracles. “Always keep to the branches of awakening; Become steady and accomplished in the eight branches. Do not be driven by desire, anger, or fear. Free yourselves from delusion, and restrain your faculties. “Do not be stingy with the gift of Dharma. Conceal nothing from your teachers. Teach Dharma without expecting wealth. Thereby, the mind of awakening will become pure. “Lose all grasping to material things. Harbor no hope for karmic ripening and abandon all desires. Practicing generosity, speak kindly, act meaningfully, and practice what you preach. Thus hundreds of beings will gather before you. “Never forget the mind of awakening. Have no hope whatsoever for the Lesser Vehicle. See buddha qualities completely as they are. And in this manner¹⁴ be like mountains. “Pacify all affliction¹⁵ and see the faults of cyclic existence. Do not dwell on others’ confusion. Be highly cognizant of the faults of conditioned things. ### [1.25](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.1.25) Be wary of saṃsāra, and do no evil deeds. “Carry a supply of positive deeds and you will have no sadness. Aim to purify realms, and allow no degeneration. Embrace all phenomena, and be bold. Be fearless about what liberates beings. “Utilize the ship of Dharma To liberate beings from the four floods. Act like stairs and bridges. That lead embodied beings on the path to nirvāṇa, “Pass through marsh and trench, And you will live fearlessly, on level ground. Show your fearlessness to those who are dazed and struck by fear. Transcend the self and liberate others. “Those who are pure in these Dharma ways Firmly navigate the perfect mind of awakening. With the pure, supreme mind of awakening, They will never again be sullied by the stains of afflictive emotions. “Were it possible to make the sky defiled, Then it would be possible for this to be demonstrated afterward. But this natural luminosity that is the perfect mind of awakening Can never be defiled.” Chapter Two: Accepting Harm and Gaining Certainty “Sāgaramati, how does one accept challenges to the jewel of developing the mind directed toward omniscience? What are the challenges to the jewel of developing the mind directed toward omniscience? “Sāgaramati, once bodhisattva great beings have engendered the jewel of developing the mind directed toward omniscience in the aforementioned manner, they will not lose their development of the intention to awaken in the face of ignoble beings who have corrupt discipline, māras, gods of the echelon of māra, those blessed by māras, threats from Māra’s messengers, menaces, disturbances, violent disturbances, agitation, violent agitation, threats, or abuse. ### [2.2](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.2.2) They will not lose their compassionate diligence that seeks to free all beings. They will not lose the effort needed to keep the lineage of the Three Jewels unbroken. They will not lose their training in the roots of virtue that manifest the qualities of buddhahood. They will not lose their accumulation of merit that manifests the major and minor marks of perfection. They will not lose the effort needed to actualize the purification of buddha realms. They will not lose their effort to give up concern for body and life and uphold the sublime Dharma. They will not lose the effort to ripen all beings nor will they lose their lack of attachment to their personal happiness. “Because they have such abundant motivation, even if all beings were to belittle, blame, slander, or curse them, they will accept it. They will accept any ridicule, threats, bad words, or cruel words spoken by beings. They will accept all harm caused by beings. They will accept the burden of all beings. Since they are liberated, they reveal their strength by not becoming sad, discouraged, depressed, disheartened, or doubtful. They will arouse their strength, develop their diligence, bring forth their effort, inspire enthusiasm, and not engage in any deluded states of mind. Though mocked, they will not return it with ridicule. Though struck, they will not strike back. Though shown anger, they will not be angry in return. Though others may fight with them, they will not fight back. In this manner they don the armor that is considerate of beings. “The point is that the Great Vehicle is a vehicle that does not conform to the world. Why is this? Beings always go along with the stream. I wish to deliberately go against the stream. Beings cannot manage to be harmonious with one another. ### [2.3](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.2.3) I wear the armor that allows me to discard whatever would cause disharmony with beings. Beings act like heroes when it comes to malice. I seek out acceptance and gentleness. Beings are always fed up with one another. I seek to appease them by means of insight. “If all the beings from every point throughout the ten directions were to brandish swords, clubs, and arrows, and hound me wherever I stood, sat, walked, or lay, still the mind of awakening would arise. The mind of generosity, the mind of discipline, the mind of patience, the mind of diligence, the mind of concentration, the mind of insight, and the mind of the roots of virtue that come from study would arise. In such places, then even if beings were to chop my body up into a hundred pieces, and crush and scatter it like juniper leaves—even if those beings were to do nothing but scold me, slander me, belittle me, complain about me, and speak nothing but nasty things about me—still I would not allow my mind to become disturbed. Why is this? “Since the beginning, countless time has passed in saṃsāra. Wherever I have taken a body—in the realms of hell, animals, the Lord of Death, or that of humans—I have been stained by the enjoyment of desire. I lacked the study of Dharma and sustained myself on dangerous forms of livelihood that ended up being fruitless. Even though my limbs and digits were shredded, cut, divided, and torn into small pieces, I continued pursuing my own ends, and not the ends of others. So now, if all these beings henceforth ### [2.4](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.2.4) shred, cut, scatter, and crush my¹⁶ body, I will not give up on omniscience. I will not give up on sentient beings. I will not give up our pursuit of virtuous phenomena. Why is this? “All the harm of having one’s body cut apart does not represent even one percent of the suffering endured by beings in hell; no comparison would suffice. Yet I am delighted to stay in the hell realms, and I will not give up on the qualities of buddhahood. I will not give up on great compassion that aims to free all beings. Why is this? “The Blessed One has said that there are many obstacles to virtue. There are many who would accompany me to nonvirtue, and few who would accompany me to virtue. So, I will not be a companion for the journey to nonvirtue. I will be a companion for the journey to virtue. I will accept all beings. I will not allow malice to crop up in the mind. I will give away everything that I have, even though others may not give me anything. Even though beings who are filled with malice, rage, and spite cannot give their things away, I will give what I have with patience and gentleness. I intend to teach the power of patience, not malice. “Sāgaramati, unsurpassed and perfect awakening is not difficult to attain for bodhisattvas who are ready to give up their bodies and life. They intend to eliminate any phenomena that support the development of malice. What are these phenomena? They are taking joy in the body, being settled in the body, and being attached to the body. If one gives up the body, malice is also given up. “Sāgaramati, bodhisattva great beings ### [2.5](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000.2.5) who share this outlook accept the harm of beings and do not become depressed or angry. They accept three forms of harm. What are these three? Physical, verbal, and mental harm. “What is the bodhisattvas’ acceptance of physical harm, Sāgaramati? When their limbs or digits are cut, they rely on reality and look into the identity of the being who is cutting their body. Sāgaramati, when the bodies of bodhisattvas who are skilled in means are cut, they complete their cultivation of the six perfections. Sāgaramati, when the bodies of bodhisattvas who are skilled in means are cut, how do they complete their cultivation of the six perfections? “Abandoning the body, giving away the body, and ignoring the body is their perfection of generosity. Filling themselves with love for all beings and not getting overwhelmed by the physical sensation when the body is cut is their perfection of discipline. Accepting the cutting of the body for the sake of becoming free, not letting their minds be marred, and displaying their power of acceptance is their perfection of patience. Utilizing diligence to not lose their passion for omniscience, holding to the strengthening of mind, embracing saṃsāra, and engaging in roots of virtue is their perfection of diligence. As their bodies are cast aside, not forgetting the jewel of developing the mind of omniscience, focusing on awakening itself, and contemplating peace and utter peace is their perfection of concentration. When the body is cut, contemplating how the body is like grass, a wall, wood, stone, or a visual distortion; engaging with the body as having the nature of an illusion; and contemplating how the body is actually impermanent, _First 38 of 281 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000)_ --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.mahasamnipata.sagaramatipariprccha*bo~en-84000) · Pramāṇa