Then, Mahābrahmā Great Compassionate One asked the bodhisattva great being Sāgaramati, “Noble son, what does the term qualities of buddhahood refer to?”

Bodhisattva Sāgaramati responded, “Brahmā, ‘the qualities of buddhahood’ refers to all phenomena. Why is this? Brahmā, a thus-gone one does not awaken to perfect buddhahood in a restricted and limited manner. Rather, a thus-gone one awakens to perfect buddhahood in an unrestricted and unlimited manner due to realizing the sameness of all phenomena. Brahmā, realizing all phenomena to be sameness is awakening. Therefore, Brahmā, all phenomena are qualities of buddhahood. Brahmā, all phenomena are precisely the qualities of buddhahood. The essence of all phenomena is the essence of all the qualities of buddhahood. The qualities of buddhahood are realized to be disengaged because all phenomena are disengaged. Because all phenomena are empty, the qualities of buddhahood are realized as emptiness. Brahmā, because all phenomena are dependently originated, realizing dependent origination is awakening. The qualities of buddhahood are seen by a thus-gone one in the same way that all phenomena are seen.”

“Noble son,” asked Mahābrahma Great Compassionate One, “do the qualities of buddhahood not transcend the three realms?”

“Brahmā,” replied Sāgaramati, “the essential quality of the three realms is to possess the qualities of buddhahood. Why is this? Brahmā, in the sameness of the qualities of buddhahood, there is no better or worse. Analogously, Brahmā, in space there is no better or worse. Likewise, Brahmā, the qualities of buddhahood are equal to space, wherein there is nothing better or worse. Brahmā, the nature of all phenomena is that they are empty by their very nature, meaning there is nothing better or worse. Brahmā, a noble son or daughter who wishes to realize the qualities of buddhahood should realize the qualities of buddhahood in a nonconceptual manner. Furthermore, Brahmā, the qualities of buddhahood do not persist in objects, nor in any direction. They are unborn and unceasing. They are not like the colors blue, yellow, red, white, green, crystal, or silver; in fact, they have no color, shape, or characteristics. They are signless. Brahmā, the meaning of signlessness is the meaning of the qualities of buddhahood. The meaning of the qualities of buddhahood is the meaning of the words ‘without death or transmigration.’ The meaning of the words without death or transmigration is the meaning of peace. The meaning of peace is the meaning of disengaged. The meaning of disengaged is the meaning of empty. The meaning of empty is the meaning of unenduring. The meaning of unenduring is the meaning of thatness. The meaning of thatness is the meaning of unborn. The meaning of unborn is the meaning of unceasing. The meaning of unceasing is the meaning of unenduring.

“Of this we can say:

“To express the meaning of signlessness Is to refer to the sublime qualities of buddhahood. To express the meaning of the qualities of buddhahood Is to refer to ‘no death or transmigration.’

“The meaning of no death or transmigration is peace, And that was proclaimed to be the meaning of disengagement. The meaning of disengagement is the meaning of empty, And that is the meaning of unenduring.

“The meaning of unenduring is thatness, And the meaning of that is suchness, Which was proclaimed to be the meaning of Being without birth or cessation.

“The meaning of unceasing is the meaning of unenduring. The meaning of this quality of being unenduring Is that all phenomena endure in the same manner As the realm of phenomena.

“The qualities of buddhahood endure In the same way as all phenomena.

“The qualities of training also endure In the same way as the qualities of buddhahood. The qualities of nonattachment have the same meaning As they do not endure in any other way.

“The qualities of the solitary buddhas Endure likewise in sameness. Yet among the phenomena that endure in this way, The qualities of buddhahood are unsurpassed.

“For the qualities of buddhahood Endure neither in objects nor directions. They cannot be divided In terms of birth and destruction.

“Shape and color will never be found Anywhere in these qualities. The qualities of buddhahood are revealed as being Without signs or identifying marks.

“The nature of all phenomena Is the very mode of the qualities of buddhahood. Thus, they are revealed as sameness, Without distinction or characteristics.

“Those who yearn to realize the qualities of buddhahood Must look to all phenomena. When one is free of the slightest apprehension, That is truly seeing.

“Both buddhahood and its qualities Are realized at the seat of awakening By the great sage To be equal with all phenomena.

“The qualities of buddhahood are precisely what are seen By a buddha at the seat of awakening. The qualities of buddhahood that are taught Are forever the same due to their sameness.

“Phenomena are the same, with no dissimilarity. They are immaculate and like space. This is realized through a buddha’s wisdom. Thus, he says, ‘This is the nature of awakening.’

“Whatever is dependently originated Is without any inherent nature. What lacks an essential nature Never actually arises.

“The one who knows the limit In which the world is sameness without limit, Is someone whose wisdom has reached the limit, And so knows all phenomena.

“Any phenomena from the past, Any phenomena in the future, And any phenomena of the present Are asserted to be the qualities of buddhahood.

“In this way, the wisdom of buddhahood Is without attachment within the three times. The Dharma of the sages is taught Where there is no attachment to syllables.

“The ten strengths, The four fearlessnesses, The unique qualities of buddhahood— All eighteen of these—

“And any other qualities Are all contained within this. Thus, all phenomena can be claimed To be the qualities of buddhahood.”

Mahābrahma Great Compassionate One further asked the bodhisattva great being Sāgaramati, “Noble son, do you directly perceive these qualities?”

“Brahmā, do you think that the qualities of buddhahood can be counted among form?”

“No, they cannot.”

“Brahmā, can phenomena that are formless, unidentifiable, unobstructing, and uncognizable be directly perceived?”

“Noble son, they cannot.”

“In this way, Brahmā, the qualities of buddhahood are imperceptible. Why is this? Because there is not even the slightest duality. Brahmā, all phenomena are nondual. All that is perceptible is of that very characteristic. Brahmā, what is perceptible and the qualities of buddhahood are not different. Whatever is perceptible is also whatever is a quality of buddhahood. Whatever is a quality of buddhahood is also whatever is perceptible.”

“Noble son, are the qualities of buddhahood not perceptible to the thus-gone ones?”

“Brahmā, if there were any quality of buddhahood, which would be established as a quality of the thus-gone ones or the buddhas, it would also be perceptible to the thus-gone ones.”

“Noble son, are the qualities of buddhahood totally nonexistent?”

“Brahmā, any phenomenon that is not established cannot be asserted as being existent or nonexistent. Any phenomenon that cannot be asserted as being existent or nonexistent is not perceptible.”

“Well then, what do we mean by the term qualities of buddhahood?”

“Brahmā, I will draw an analogy. Even though we still use the term space to refer to space, it is not established in any way. Likewise, Brahmā, even though we use the term qualities of buddhahood to refer to the qualities of buddhahood, they are not established in any way.”

“Noble son, it is incredible that novice bodhisattvas are not intimidated when they hear this teaching, for they don armor for the sake of attaining these very qualities of buddhahood.”

“Brahmā, beings who have been blessed by the buddhas develop the mind of awakening and are not intimidated when they hear of the profound qualities of buddhahood. Brahmā, if one grasps and clings, then one will be intimidated. If one does not grasp or cling, then one will not be intimidated. If one exists or desires, then one will be intimidated. If one does not exist or desire, then one will not be intimidated. If one clings to ‘I’ or ‘mine,’ then one will be intimidated. If one does not cling to ‘I’ or ‘mine,’ then one will not be intimidated.”

“What power do bodhisattvas possess such that they are not intimidated by the profound qualities of buddhahood? What is this bodhisattva power?”

“Brahmā, this bodhisattva power, which prevents bodhisattvas from being intimidated by the profound qualities of buddhahood, is eightfold. What are these eight? (1) Aspiring to the qualities of buddhahood, they have the power of unobstructed faith. (2) Recognizing their similarity with the teacher, they have the power of the spiritual friend that comes from respect. (3) Perfecting transcendental qualities, they have the power of insight that comes from study. (4) Perfecting immeasurable merit, they have the power of service that comes from merit. (5) Having defeated all māras, they have the power of wisdom that comes from approaching reality. (6) Without any apprehension about the fact that all phenomena are selfless, they have the power of great compassion that comes from great love. (7) Never forgetting the mind of awakening, they have the power of mind that comes from certainty. (8) Attaining the acceptance that phenomena are unborn, they have the power of acceptance that comes from not being led around by others. Brahmā, if bodhisattvas have this power that is replete with these eight qualities, then they will not be intimidated by the profound qualities of buddhahood.”

Then the Blessed One expressed his approval of Sāgaramati: “Sāgaramati, you have explained well these bodhisattva powers. Excellent, excellent! There are no qualities of buddhahood that could intimidate a bodhisattva who has this kind of power. All the sounds of this teaching by Sāgaramati are terrifying. Ultimate awakening is inexpressible. Why is this? What is inexpressible cannot be explained and does not conform with letters. If the mind and mental phenomena themselves cannot be formed, how could they possibly conform to letters? This profound teaching is beyond language, unexplainable, inexpressible, and unspeakable. However, even though this is understood, it can still be taught to other beings and people through knowledge of language. Just consider how the great compassion of the blessed buddhas can be introduced to an unfathomable number of beings. Sāgaramati, to draw an analogy, imagine that somebody painted an image with various colors on space, which is formless, inexpressible, unobstructing, and uncognizable. Imagine that this person painted horses, elephants, chariots, infantrymen, and mounts, or that they painted an image of gods, nāgas, yakṣas, and gandharvas. Sāgaramati, do you think that being would have done something difficult?”

“Blessed One, that person would definitely have done something difficult. Well-Gone One, he or she would have done something extraordinarily difficult!”

“Sāgaramati,” said the Blessed One, “that the blessed buddhas express the inexpressible to other beings and people once they have understood the inexpressible qualities of buddhahood, and thus bring forth a recognition and understanding in them, is even more difficult than that. It is even harder than that to not be intimidated, apprehensive, or fearful about these profound qualities of buddhahood. Sāgaramati, beings who are not intimidated by these profound qualities of buddhahood have already developed roots of virtue and served the victors of the past. Sāgaramati, those who understand these profound sūtras that do not conform to the world, and then carry, uphold, and widely teach them to others, uphold the Dharma treasury of the Thus-Gone One. They uphold the side of virtue of all beings.

“Sāgaramati, if a bodhisattva were to fill the limitless buddha realms that can be seen with a buddha’s eyes with all manner of jewels and offer them to the thus-gone ones as an act of veneration, do you think, Sāgaramati, that they would develop a lot of merit on that basis?”

“Blessed One, it would be a lot. Well-Gone One, it would be limitless. That mass of merit would be so limitless that it could hardly be described.”

“Sāgaramati,” said the Blessed One, “you should trust and realize this: If bodhisattvas, who arouse great compassion for beings and who seek to preserve the teachings of the thus-gone ones and maintain the lineage of the Three Jewels, understand that this profound sūtra accomplishes the wisdom of the thus-gone ones, and then uphold, carry, and master it, they will develop even more merit than that. That being the case, what can be said of accomplishing it in actuality? Why is this? Sāgaramati, all material giving depends on the world. Giving Dharma, on the other hand, transcends the world entirely.

“Sāgaramati, upholding the sublime Dharma means that one will acquire four kinds of care. What are these four? One will acquire the care of the buddhas, the care of the gods, the care of merit, and the care of wisdom.

“Sāgaramati, there are four things that distinguish bodhisattvas who are sustained by the buddhas. What are these four? (1) They will never cease seeing the thus-gone ones, (2) no māra will ever affect them, (3) they will achieve recollection and become inexhaustible, and (4) they will attain super-knowledge and the irreversible level. Sāgaramati, these are the four things that distinguish bodhisattvas who are being cared for by the buddhas.

“Sāgaramati, there are four ways in which bodhisattvas who are sustained by the gods will be purified. What are these four? (1) The gods will purify their assembly, (2) inspire them to study the Dharma with a one-pointed mind, (3) ensure that no external adversity occurs, and (4) create faith in all who do not have faith in them. Sāgaramati, these are the four ways in which bodhisattvas who are being cared for by the gods will be purified.

“Sāgaramati, there are four ways in which bodhisattvas who are sustained by merit will be adorned. What are these four? (1) Their bodies will be adorned by accomplishing the major and minor marks of perfection. (2) Their speech will be adorned by pleasing all beings. (3) Their realms will be adorned by displaying all kinds of actions. (4) Their rebirths will be adorned by attaining rebirth as Śakra, Brahmā, and the world protectors. Sāgaramati, these are the four ways in which bodhisattvas who are being cared for by merit will be adorned.

“Sāgaramati, there are four ways in which bodhisattvas who are sustained by wisdom will illuminate. What are these four? (1) By teaching the Dharma that is appropriate for each individual, they will illuminate the faculties of beings. (2) By preparing the medicine of Dharma, they will illuminate the diseases of the afflictions. (3) By traveling to other buddha realms, they will illuminate super-knowledge. (4) By knowing all phenomena just as they are, they will illuminate the realm of phenomena. Sāgaramati, these are the four ways in which bodhisattvas who are being cared for by wisdom will illuminate.

“Sāgaramati, thus a bodhisattva great being who yearns to possess these beneficial qualities should strive to uphold the sublime Dharma. Sāgaramati, the distinct qualities of a bodhisattva who strives to uphold the sublime Dharma are limitless.”

The Blessed One then expressed this in verse:

“Upholding the sublime Dharma of the Thus-Gone One Brings multifaceted benefits. Here I will state just a fraction of them, Like plucking a single drop of water from the ocean.

“Those who uphold the sublime Dharma of the Thus-Gone One Show their gratitude for thus-gone ones. These reliable guards of the victors’ treasury Venerate the buddhas of the ten directions.

“One may fill the many realms seen with buddha eyes With jewels and offer them to the Thus-Gone One, Yet that merit will eventually be exhausted and not increase, Unlike the mass of merit that comes from upholding the Dharma.

“Material generosity, honoring the victors, And other mundane actions will never bring liberation. Yet, in seeking out the transcendental Dharma, The learned transcend worldly phenomena.

“Those who uphold the sublime Dharma of the Thus-Gone One Are cared for by the victors, Just as they are cared for by the gods, nāgas, kinnaras, Merit, and wisdom.

“Those who uphold the sublime Dharma of the Thus-Gone One Become mindful, intelligent, and wise. Their insight expands, and they possess all-embracing wisdom. The learned discard afflictions and their habitual patterns.

“Those who uphold the sublime Dharma of the Thus-Gone One Are free from faults in the eyes of the māras. They have no regret or worry, And eliminate all bondage and even the slightest obscuration.

“Those who uphold the sublime Dharma of the Thus-Gone One Do not take rebirth in the many thousands of realms. They will behold the victors in all their lifetimes, And in seeing them, achieve faith.

“Those who uphold the sublime Dharma of the Thus-Gone One Are great Dharma personages who recall previous lifetimes. They go forth lifetime after lifetime. With their pure conduct they make their lives meaningful.

“Those who uphold the sublime Dharma of the Thus-Gone One Study discipline and then practice the Dharma of the noble ones. The learned swiftly achieve the five super-knowledges, And attain excellent concentration and freedom.

“Those who uphold the sublime Dharma of the Thus-Gone One Master the realization of the profound Dharma. They have no doubt about emptiness—the buddhas’ experience. They aspire to the selflessness of beings.

“Those who uphold the sublime Dharma of the Thus-Gone One Achieve the correct discriminations. They are fearless, have sharp insight, and no attachment. They resolve the doubt of all beings.

“Those who uphold the sublime Dharma of the Thus-Gone One Are learned beings who achieve recollection. They do not forget what they have heard even over a thousand eons. They lose all attachment and come to possess eloquence.

“Those who uphold the sublime Dharma of the Thus-Gone One Always delight the learned. They are pleasing to gods, nāgas, and kinnaras. They are praised by the buddhas as if they were their only child.

“Those who uphold the sublime Dharma of the Thus-Gone One Become Śakra, Brahmā, world protectors, Universal monarchs, and the lords of humanity. They awaken to buddhahood in bliss and joy.

“Those who uphold the sublime Dharma of the Thus-Gone One Will possess a body with the thirty-two marks. Even the limbs of these learned beings will be faultless. One will never tire of gazing upon them.

“Those who uphold the sublime Dharma of the Thus-Gone One Will find no scarcity of spiritual friends To show them the Dharma seal. They will listen, never knowing the exhaustion of the Dharma treasury.

“Those who uphold the sublime Dharma of the Thus-Gone One Will have pure body, speech, and mind. Their discipline, absorption, and insight will be refined, And their liberation and wisdom will be pure.

“Those who uphold the sublime Dharma of the Thus-Gone One Will never forget the mind of awakening. Their conduct will not contradict the perfections. They will embrace hundreds of virtues.

“Even if the beneficial qualities of these bodhisattvas Were continuously described for an eon, The benefits of upholding the Dharma Could never be fully described.”