 Sapaṇ begins the argument by quoting a wide range of authoritative sources to show that the “Sugata-matrix” is unchanging, that it is equivalent to the Dharmadhātu and the Tathāgata-nature, and that these are all completely devoid of evil and virtue, which are illusory  constructions.[16]  Near the end of the passage Sapaṇ recommends that the reader study, in particular, the Dharmodgata chapter of the Perfection of Wisdom in 8,000 Lines (I.137; Rhoton 2002: 58). That chapter teaches that suchness, Tathāgata and emptiness are all the same, which is to say they are immobile and unproduced, unrelated to all numbers (including one), unrelated to all concepts whatsoever, and yet greater than—infinitely beyond—anything conceivable. If the Dharmadhātu thus described does not change, it cannot go from being undedicated to dedicated; which means that you cannot dedicate it. Sapaṇ writes that the Vajradhvaja Sūtra’s expressions “as much as” and “exists” (from “as much as exists in the past, present and future”) could not possibly refer to the Dharmadhātu: “As much as” appeals to the rejected idea of number, and, as he cites many sources to show, it is false to say of the ultimate that it either “exists” or “does not exist”. Based on scripture alone, then, this passage could not imply the dedication of the Dharmadhātu. The passage is just saying that we dedicate the actions (the karma) of all beings—just, whatever virtuous actions beings perform. This keeps the dedication ritual firmly in the realm of conventional, changing, illusory, reality.