Samdhinirmocana Sutra (解深密經)

Unraveling the Profound Sutra, Volume 4

Translation by the Tang Dynasty Tripitaka Master Xuanzang, by Imperial Decree

Chapter 7: Ground Perfection

At that time, Avalokiteśvara Bodhisattva said to the Buddha: "World-Honored One! As the Buddha has spoken of the ten stages of a Bodhisattva—namely, the Stage of Great Joy, the Stage of Freedom from Defilement, the Stage of Radiance, the Stage of Blazing Wisdom, the Stage of Utmost Difficulty, the Stage of Direct Presence, the Stage of Far-Reaching, the Stage of Unshakeability, the Stage of Good Wisdom, and the Stage of Dharma Cloud—and further spoken of the Buddha Stage as the eleventh—among these stages, how many kinds of purity are there, and are they included in how many categories?"

At that time, the Blessed One said to Avalokiteśvara Bodhisattva: "Good man! You should know that the various stages of spiritual development are endowed with four kinds of purity and are encompassed by eleven aspects."

What are the four kinds of purity that encompass all stages? They are: superior intention and joy, which encompasses the first stage; superior ethical discipline, which encompasses the second stage; superior mental focus, which encompasses the third stage; and superior wisdom, which grows increasingly subtle and excellent from the fourth stage onward, up to and including the stage of Buddhahood. Good man, know that these four kinds of purity universally encompass all stages.

What are the eleven aspects that encompass all the stages? They are as follows:

First, bodhisattvas, while still on the stage of developing understanding, earnestly cultivate the ten types of practices and deeply master forbearance based on insightful understanding. Through this, they transcend that stage and enter the true nature of a bodhisattva, free from ordinary birth-and-death conditioning. Because of this, this aspect is fulfilled. Yet they are still unable to maintain full awareness in cases of subtle wrongdoing or unintentional transgressions. Therefore, this aspect is not yet fully complete. To bring it to completion, they diligently cultivate and thereby accomplish it. Through this, this aspect becomes fulfilled.

However, they have not yet attained the worldly perfections of meditative concentration, meditative attainments, or the complete retention of teachings through memory. Therefore, this aspect remains incomplete. To complete it, they diligently practice and thereby achieve it. Through this, this aspect is fulfilled.

Still, they have not yet been able to take the awakened qualities they have gained and cultivate them thoroughly with sustained effort. Their minds are still attached to the pleasures of meditative absorption and to attachment to the Dharma itself. Thus, this aspect is not yet complete. To fulfill it, they diligently practice and succeed. Through this, this aspect becomes complete.

Yet they have not been able to truly investigate the nature of the four noble truths, nor have they let go of their one-sided tendency to reject worldly existence and cling only to liberation. They have also not yet cultivated the awakened qualities guided by skillful means. For this reason, this aspect remains incomplete. Through diligent practice, they accomplish it, and this aspect becomes fulfilled.

Nevertheless, they have not yet clearly seen the reality of wandering through birth and death. Because they feel strong aversion toward it, they are unable to rest steadily in signless meditation. Thus, this aspect is still incomplete. By diligently practicing, they attain it, and this aspect is fulfilled.

But they are still unable to maintain signless meditation without gaps or interruptions, practicing it again and again with sustained effort. Therefore, this aspect is not yet complete. Through diligent effort, they realize it, and this aspect becomes complete.

At this point, they are still unable to let go of deliberate effort while dwelling in the signless state, and they have not yet gained mastery over all signs. Because of this, this aspect remains incomplete. By diligently cultivating, they achieve it, and this aspect is fulfilled.

Yet they have not gained full mastery over the many names, various characteristics, linguistic distinctions, and all categories of teaching and expression. Therefore, this aspect is not yet complete. Through diligent practice, they accomplish it, and this aspect becomes fulfilled.

Still, they have not yet directly experienced the fulfillment of the Dharma body. Thus, this aspect remains incomplete. By diligently practicing, they realize it, and this aspect becomes complete.

Finally, they have not yet attained the sublime wisdom and insight that is free from attachment and obstruction, reaching all that can be known. Therefore, this aspect is still incomplete. Through diligent cultivation, they attain it, and because of this, this aspect is fulfilled.

When this final aspect is fulfilled, all the other aspects become fulfilled as well. Good person, understand that these eleven aspects encompass all the stages of a bodhisattva's path.

Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! Why is the first stage called the Stage of Great Joy? And up to why is the final stage called the Buddha Stage?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man! Having attained great meaning, obtained the mind of the world-transcending that has never been attained before, and given rise to great joy, therefore the first is called the Ground of Extreme Joy. Having completely abandoned all subtle violations of precepts, therefore the second is called the Ground of Freedom from Defilement. Because the concentration and dhāraṇī of retention attained therein can serve as the support for immeasurable light of wisdom, therefore the third is called the Ground of Radiance. Because the factors of enlightenment attained therein burn away all afflictions, and wisdom is like a blazing flame, therefore the fourth is called the Ground of Blazing Wisdom. Because through skillful cultivation of those very factors of enlightenment with the utmost difficulty, one finally gains mastery, therefore the fifth is called the Ground of Utmost Difficulty to Conquer. Because one directly observes the flow of conditioned arising, and through repeated cultivation of the signless, it only then manifests, therefore the sixth is called the Ground of Direct Presence. Because one can remotely enter into the signless contemplation that is complete and uninterrupted, and becomes adjacent to the pure ground, therefore the seventh is called the Ground of Far-reaching Journey. Because one attains effortlessness in the signless and is no longer disturbed by manifest afflictions amidst all signs, therefore the eighth is called the Ground of Immovability. Because one has mastery in teaching the Dharma in all its aspects, and attains blameless vast wisdom, therefore the ninth is called the Ground of Excellent Wisdom. The body of coarseness, vast as space, is perfected in the Dharma body, like a great cloud that can cover all, therefore the tenth is called the Ground of Dharma Cloud. Having permanently severed the most subtle afflictions and obstructions to knowledge, free from attachment and hindrance, one fully awakens to all knowable realms, therefore the eleventh is called the Buddha Ground."

Avalokiteśvara Bodhisattva then said to the Buddha: "In these stages, how many kinds of ignorance and how many kinds of heavy hindrances are there that need to be overcome?"

The Buddha said to Avalokiteśvara Bodhisattva, "Good man, within these ten stages, there are twenty-two kinds of ignorance and eleven kinds of coarse obstructions to be overcome. In the first stage, there are two kinds of ignorance: first, ignorance of clinging to self and phenomena; second, ignorance of defilements leading to unfortunate realms—along with their corresponding coarse obstructions to be overcome. In the second stage, there are two kinds of ignorance: first, ignorance of subtle transgressions; second, ignorance of various karmic paths—along with their corresponding coarse obstructions to be overcome. In the third stage, there are two kinds of ignorance: first, ignorance of craving for desire; second, ignorance regarding the complete retention of teachings through dhāraṇī—along with their corresponding coarse obstructions to be overcome. In the fourth stage, there are two kinds of ignorance: first, ignorance of attachment to meditative absorption; second, ignorance of attachment to the Dharma—along with their corresponding coarse obstructions to be overcome. In the fifth stage, there are two kinds of ignorance: first, ignorance of one-sided aversion to cyclic existence; second, ignorance of one-sided pursuit of nirvāṇa—along with their corresponding coarse obstructions to be overcome. In the sixth stage, there are two kinds of ignorance: first, ignorance of directly observing the flow of conditioned phenomena; second, ignorance of the frequent manifestation of signs—along with their corresponding coarse obstructions to be overcome. In the seventh stage, there are two kinds of ignorance: first, ignorance of subtle signs manifesting; second, ignorance of the method of one-pointed signless attention—along with their corresponding coarse obstructions to be overcome. In the eighth stage, there are two kinds of ignorance: first, ignorance of exerting effort in the signless; second, ignorance of mastering signs—along with their corresponding coarse obstructions to be overcome. In the ninth stage, there are two kinds of ignorance: first, ignorance regarding mastery of countless teachings, countless Dharma phrases and words, and the eloquence of wisdom that follows; second, ignorance of mastery over eloquence—along with their corresponding coarse obstructions to be overcome. In the tenth stage, there are two kinds of ignorance: first, ignorance of great spiritual powers; second, ignorance of penetrating subtle secrets—along with their corresponding coarse obstructions to be overcome. On the stage of Buddhahood, there are two kinds of ignorance: first, ignorance of extremely subtle attachment to all objects of knowledge; second, ignorance of extremely subtle obstruction—along with their corresponding coarse obstructions to be overcome."

"Good man! It is because of these twenty-two kinds of ignorance and eleven kinds of coarseness that the grounds are established; yet Anuttarā Samyaksaṃbodhi is free from their bondage."

Avalokiteśvara Bodhisattva said to the Buddha: "World-Honored One! Supreme Perfect Enlightenment is truly remarkable and rare. It brings about great benefits and great fruits, enabling Bodhisattvas to break through the vast web of ignorance, to cross the dense forest of heavy burdens, and to realize Supreme Perfect Enlightenment in the present moment."

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! With how many kinds of special excellence are these grounds established?"

The Buddha said to Avalokiteśvara Bodhisattva, "Good man, there are generally eight kinds: first, purity of superior intention; second, purity of mind; third, purity of compassion; fourth, purity of reaching the other shore; fifth, purity of seeing, making offerings to, and serving the Buddha; sixth, purity of maturing sentient beings; seventh, purity of birth; eighth, purity of majesty and virtue."

"Good man! In the first ground, all the purity of heightened intention and even the purity of majestic virtue—likewise, in each subsequent ground up to the buddha ground, all such purity of heightened intention and majestic virtue—know that these purities progressively surpass one another, except that in the buddha ground, the purity of birth is transcended. Moreover, the merits present in the first ground are equally found in all higher grounds, but know that each ground's own merits are particularly distinguished. All the merits of the ten bodhisattva grounds are still surpassable; the merits of the buddha ground, however, are know to be unsurpassable."

Avalokiteśvara Bodhisattva then addressed the Buddha, saying: "World-Honored One! For what reason is it said that the birth of a Bodhisattva is the most excellent among all forms of birth?"

The Buddha addressed Avalokiteśvara Bodhisattva, saying, "Good man, there are four reasons for this: first, it arises from the accumulation of supremely pure wholesome roots; second, it is taken up through the power of deliberate intentional choice; third, it is for the compassionate deliverance of all sentient beings; fourth, it is to purify oneself without defilement and to remove the defilements of others."

Avalokiteśvara Bodhisattva then addressed the Buddha, saying: "World-Honored One! For what reason are the vast vows, wondrous vows, and supreme vows of all bodhisattvas spoken of?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man, there are four reasons why bodhisattvas are able to fully understand the joy of dwelling in Nirvana and quickly realize it, yet they willingly set aside this quick attainment. Without relying on any conditions or expectations, they awaken a great vow of compassion. For the sake of benefiting all sentient beings, they willingly endure all kinds of suffering over vast periods of time. Therefore, I declare that these bodhisattvas undertake vast vows, wondrous vows, and supreme vows."

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! How many kinds of practices should these Bodhisattvas study?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man, the practices that Bodhisattvas learn can be summarized in six categories: giving, ethical discipline, patience, diligence, meditation, and wisdom—the six perfections."

Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! Among these six things that should be studied, how many are included in the higher training of moral discipline? How many are included in the higher training of the mind? How many are included in the higher training of wisdom?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man, know that the first three are encompassed by the training in higher moral discipline; the one of meditative concentration is encompassed by the training in higher mind; wisdom is encompassed by the training in higher wisdom; and I say that diligence pervades all of them."

Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! Among these six types of learning, how many are included in the collection of merit? How many are included in the collection of wisdom?"

The Buddha said to Avalokiteśvara Bodhisattva, "Good man! What is encompassed by the training in higher ethical conduct is called the accumulation of merit. What is encompassed by the training in higher wisdom is called the accumulation of wisdom. I declare that both diligence and meditative concentration apply to all of these."

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! Among these six types of training, how should a Bodhisattva practice them?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man! There are five aspects to be cultivated and learned: first, develop a strong and clear faith and understanding in the profound and subtle teachings of the Bodhisattva Piṭaka, which correspond to the Pāramitās; second, with the excellent wisdom arising from listening, contemplating, and practicing, diligently cultivate the ten types of Dharma practices; third, protect and uphold the mind of Enlightenment (Bodhicitta); fourth, draw close to genuine spiritual friends; fifth, tirelessly and continuously cultivate virtuous qualities."

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! For what reason are the training disciplines set forth in exactly six categories?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man, there are two reasons for this. First, to benefit all living beings. Second, to counter all mental defilements. You should know that the first three paramitas benefit living beings, while the last three counter all defilements. The first three that benefit living beings are: that Bodhisattvas, through giving, gather resources to benefit living beings; through moral discipline, they refrain from harming, oppressing, or disturbing living beings, thus benefiting them; through patience, they endure harm, oppression, and disturbance without retaliation, thus benefiting living beings. The last three that counter defilements are: that Bodhisattvas, through diligence, although they have not yet permanently overcome all defilements or uprooted all latent tendencies, they yet vigorously cultivate wholesome qualities, and those defilements cannot shake their efforts toward goodness; through meditative concentration, they permanently overcome defilements; through wisdom, they completely uproot latent tendencies."

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! Why is it that the remaining pāramitās are established in only four categories?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man, the first six perfections serve as companions. Bodhisattvas skillfully guide beings encompassed by the first three perfections through various means of assistance, establishing them in virtuous practices. Therefore, I say that the perfection of skillful means accompanies the first three perfections.

If bodhisattvas, in their present lives, have many afflictions and are unable to practice continuously—due to weak aspiration and limited understanding—they cannot abide in inner stillness, nor can they properly study and practice the bodhisattva teachings. Their meditative absorption cannot give rise to transcendent wisdom. They then accumulate a small measure of meritorious qualities, sincerely wishing that in future lives their afflictions will be lighter. This is called the perfection of aspiration. Through this aspiration, afflictions become thinner, enabling diligent practice. Therefore, I say that the perfection of aspiration accompanies the perfection of diligence.

If bodhisattvas, through relying on virtuous teachers, listening to the true teachings, and contemplating them properly, transform their weak aspiration into a superior one and also attain higher realms of understanding, this is called the perfection of strength. Through this strength, they become capable of abiding in inner stillness. Therefore, I say that the perfection of strength accompanies the perfection of meditation.

If bodhisattvas, having already properly studied and practiced the bodhisattva teachings, can develop meditative absorption, this is called the perfection of wisdom. Through this wisdom, they become capable of generating transcendent insight. Therefore, I say that the perfection of wisdom accompanies the perfection of insight."

Avalokiteśvara Bodhisattva then asked the Buddha, "World-Honored One! Why do you teach the Six Perfections in this particular order?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man, this is because it serves as the foundation for all that follows. For if Bodhisattvas are willing to let go of their attachments to body and possessions, they can uphold pure precepts; to protect those precepts, they cultivate patience; having cultivated patience, they can arouse diligence; having aroused diligence, they can accomplish meditative concentration; and with meditative concentration, they can attain transcendent wisdom. Therefore, I say that the Pāramitās are taught in this sequence."

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! These six kinds of perfections—how many distinct categories does each one have?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man, each has three kinds. The three kinds of giving are: first, giving of Dharma; second, giving of material wealth; third, giving of fearlessness. The three kinds of moral discipline are: first, the discipline of abandoning what is unwholesome; second, the discipline of cultivating what is wholesome; third, the discipline of benefiting living beings. The three kinds of patience are: first, patience in enduring harm from others; second, patience in enduring suffering; third, patience in contemplating the true nature of things. The three kinds of diligence are: first, diligence like putting on armor; second, diligence in cultivating wholesome qualities; third, diligence in benefiting living beings. The three kinds of meditative concentration are: first, concentration that is free from discrimination, peaceful and utterly tranquil, free from fault, and that counteracts afflictions and brings happiness; second, concentration that gives rise to excellent qualities; third, concentration that benefits living beings. The three kinds of wisdom are: first, wisdom that understands conventional truth; second, wisdom that understands ultimate truth; third, wisdom that benefits living beings."

Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! For what reason is the Perfection of Transcendence called the Perfection of Transcendence?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man, there are five reasons. First, absence of attachment. Second, absence of clinging. Third, absence of fault. Fourth, absence of discrimination. Fifth, correct dedication.

Absence of attachment means not being attached to things that contradict the perfection of wisdom. Absence of clinging means not being bound by any of the fruits, results, or rewards of the perfections. Absence of fault means not mixing these perfections with defiled practices and not straying from skilful means. Absence of discrimination means not grasping at the true nature of these perfections through words and concepts. Correct dedication means using all the perfections thus cultivated and accumulated to dedicate oneself to the supreme fruit of ultimate enlightenment."

"World-Honored One, what are the things that are contrary to the Paramitas?"

Good man, you should know that this matter can be understood in six aspects. First, one may see profound benefits and advantages in the pleasures of desire, wealth, and freedom. Second, one may see profound benefits and advantages in freely indulging the body, speech, and mind in whatever one delights in. Third, one may see profound benefits and advantages in being unable to endure others' contempt. Fourth, one may see profound benefits and advantages in clinging to sensual pleasures without diligent practice. Fifth, one may see profound benefits and advantages in dwelling amidst noisy and chaotic worldly activities. Sixth, one may see profound benefits and advantages in the idle speculation of seeing, hearing, sensing, knowing, and verbal expression.

"World-Honored One, what is the ripened fruit of all these perfections?"

"Good man, you should know that this also has six aspects: first, obtaining great wealth; second, being reborn in a favorable realm; third, having no enemies and being unharmed, with much joy and happiness; fourth, becoming a leader among beings; fifth, having a body free from affliction and harm; sixth, having a great lineage or family."

"World-Honored One, what are the mixed defilements of the paramitas?"

Good people, you should know that there are generally four kinds of improper practice: first, practicing without compassion; second, practicing in a way that is not in line with true principles; third, practicing inconsistently; and fourth, practicing without earnestness. Practicing in a way that is not in line with true principles means that when cultivating one perfection (paramita), one neglects or undermines the other perfections.

"World-Honored One, what is called the practice of non-expedient means?"

"Good man! If bodhisattvas, while using the paramitas to benefit sentient beings, are satisfied merely by giving them material wealth and do not help them move away from unwholesome states and settle them in wholesome ones, this is called an unskillful practice. Why? Good man! It is not by doing only this for sentient beings that true benefit is achieved. For example, excrement, whether much or little, can never be made fragrant and pure. Likewise, sentient beings, because they act under suffering, are by nature subject to suffering. Without skillful means, merely giving them material wealth for a temporary benefit cannot make them truly happy. Only by settling them in excellent wholesome states can this be called the foremost benefit."

Avalokiteśvara Bodhisattva again addressed the Buddha, saying: "World-Honored One! How many kinds of purity do all these pāramitās have?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man, I will never speak of the perfection of wisdom as having any further purity beyond the five aspects above. Yet I will now, based on these matters collectively and individually, explain the sign of the purity of the perfection of wisdom."

Now I will explain the seven aspects that represent the complete purity of all the Perfections. What are these seven?

First, the bodhisattva does not seek recognition from others for practicing these qualities.

Second, having understood these qualities, the bodhisattva does not become attached to them.

Third, the bodhisattva has no doubt about these qualities, wondering, "Will these really lead me to great enlightenment?"

Fourth, the bodhisattva never praises oneself or disparages others, showing contempt toward anyone.

Fifth, the bodhisattva never becomes arrogant or careless.

Sixth, the bodhisattva never feels satisfied with just a small achievement.

Seventh, the bodhisattva never harbors jealousy or stinginess toward others because of these qualities.

Furthermore, the signs of purity in all forms of perfection, known as the "Perfection of Giving," also have seven aspects. What are these seven? They refer to bodhisattvas who, in accordance with the seven pure forms of giving I have taught, practice accordingly. First, pure giving through the purity of the gift itself; second, pure giving through the purity of moral conduct; third, pure giving through the purity of view; fourth, pure giving through the purity of mind; fifth, pure giving through the purity of speech; sixth, pure giving through the purity of wisdom; seventh, pure giving through the purity of defilement. These are called the seven signs of purity in giving.

"Moreover, Bodhisattvas are able to clearly understand all the precepts and codes of conduct, and know how to transcend mistakes and faults. They possess constant morality, steadfast morality, ever-practiced morality, and ever-evolving morality. They receive and study all precepts. These are called the seven aspects of pure morality."

If Bodhisattvas deeply trust in the workings of their own karma and its results, then when all kinds of harmful things occur, they do not become angry or irritated. They do not retaliate with harsh words, anger, physical force, threats, or mockery. They do not inflict harm in return through various unkind acts. They do not harbor grudges. When admonished, they do not feel resentful or troubled. They do not wait for others to come and advise them. They practice patience not out of fear or attachment, but with a pure mind. They do not abandon their practice because of kindness shown to them. These are known as the seven pure aspects of patience.

If Bodhisattvas understand the true nature of diligence—that it is inherently balanced and impartial—they do not become conceited or look down on others because of their intense effort. They possess great strength, great diligence, and the capacity to endure. They are resolute and courageous, and they never abandon their commitment to wholesome practices. These are the seven signs of pure diligence.

If bodhisattvas possess a concentration in meditative absorption that is skillfully understood; a concentration that is fully perfected; a concentration that shares both qualities; a concentration that is continuously operative; a concentration that is independent of any support; a concentration that is well cultivated and refined; and a concentration that, through hearing and reflecting on the bodhisattva teachings, involves the cultivation of countless concentrations—these are known as the seven kinds of purified meditative absorption.

If bodhisattvas move away from the two extremes of exaggeration and denial, and practice the Middle Way, this is called wisdom. With this wisdom, they truly understand the meaning of the gates of liberation—namely, the three gates of liberation: emptiness, wishlessness, and signlessness. They truly understand the meaning of inherent nature—namely, the three natures: the imagined, the dependent, and the perfectly accomplished. They truly understand the meaning of absence of inherent nature—namely, the three kinds of absence of inherent nature: of characteristics, of arising, and of ultimate truth. They truly understand the meaning of conventional truth—namely, in the five fields of knowledge. They truly understand the meaning of ultimate truth—namely, in the seven aspects of suchness. Furthermore, because they abide in non-discrimination, free from all conceptual fabrications, in a single unified principle, and because they take the immeasurable entirety of the teachings as their object, and because of insight meditation, they are able to skillfully accomplish the practice of the Dharma and following the Dharma. These are called the seven aspects of purity in wisdom.

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One, what is the function of each of these five characteristics?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man, you should know that these characteristics have five kinds of effects. Because bodhisattvas are free from attachment, in their present lives, they continuously and earnestly cultivate the perfections with diligence, without any negligence. Because they have no longing for rewards, they gather the causes for diligence in future lives. Because they are free from faults, they can properly cultivate perfections that are utterly complete, utterly pure, and utterly radiant. Because they are free from conceptual discrimination, the perfection of skillful means is quickly fulfilled. Because they dedicate all merit properly, the perfections in all realms of existence, along with their pleasant results and rewards, become inexhaustible, continuing all the way to supreme perfect enlightenment."

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! Among all the perfections you have spoken of, which is the most extensive? Which is free from defilement? Which shines most brightly? Which is unwavering? Which is the purest?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man! The nature of non-attachment, the nature of non-clinging, and the nature of true dedication are the most vast and great. The nature of faultlessness and the nature of non-discrimination remain free from all defilement. What is accomplished through wise discernment shines most brightly. Those who have entered the stage of irreversible practice are called immovable. Those who belong to the ten stages or the stage of Buddhahood are called utterly pure."

Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! For what reason do the Bodhisattva's delightful fruits and ripened results from the Pāramitās never come to an end? And why is it that the Pāramitās themselves are also inexhaustible?"

The Buddha said to Avalokiteśvara Bodhisattva, "Good man, because of the continuous and uninterrupted practice of dependent origination and cultivation, there is no break in the arising of wisdom and compassion."

Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! For what reason do these bodhisattvas have deep faith and delight in the pāramitās, rather than in the agreeable fruits and retributions that are attained through these pāramitās?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man, for five reasons: First, the Perfection of Wisdom is the supreme source of joy. Second, it is the ultimate cause of benefiting both oneself and others. Third, it brings about favorable outcomes in future lives. Fourth, it does not depend on anything defiled. Fifth, it is not subject to eventual decay."

Avalokiteśvara Bodhisattva then addressed the Buddha, saying: "World-Honored One! How many kinds of supreme majestic virtues does each of the Perfection practices possess?"

The Buddha said to Avalokiteśvara Bodhisattva, "Good man, you should know that every perfection has four kinds of supreme majestic virtues. First, when one properly practices this perfection, it can eliminate the afflictions of stinginess, breaking precepts, mental agitation, laziness, distraction, and attachment to wrong views. Second, when one properly practices this perfection, it serves as the true foundation for unsurpassed perfect enlightenment. Third, when one properly practices this perfection, in this present life one can benefit and support living beings. Fourth, when one properly practices this perfection, in future lives one will reap vast, endless, and delightful karmic rewards."

Avalokiteśvara Bodhisattva said to the Buddha: "World-Honored One! What are the causes, what are the fruits, and what are the benefits of all these Pāramitās?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man! All these perfections arise from great compassion as their cause; their subtle and delightful fruits, ripening in various ways, benefit all beings as their result; and the complete, unsurpassed, vast enlightenment is their ultimate meaning and benefit."

Avalokiteśvara Bodhisattva said to the Buddha: "World-Honored One! If all bodhisattvas are endowed with inexhaustible treasures and perfect great compassion, why is it that poverty still exists among sentient beings in this world?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man, these beings suffer due to their own karmic faults! If it were not so, since Bodhisattvas always harbor the intention to benefit others and are always replete with inexhaustible treasures, if beings were not obstructed by their own negative karma, how could there be any poverty in the world? For example, hungry ghosts, tormented by intense thirst, see the great ocean as completely dried up. This is not the ocean's fault, but the result of the hungry ghosts' own karma. Likewise, the treasures bestowed by Bodhisattvas are like the great ocean, without fault. It is the beings' own karma that causes them to see no results, just as the hungry ghosts' own negative karmic power causes them to see nothing."

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! Through which perfection does a Bodhisattva realize that all phenomena have no inherent nature?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man! Through Prajñāpāramitā, one can perceive that all phenomena lack inherent nature."

"World-Honored One, if the Perfection of Wisdom can perceive the selfless nature of all phenomena, why does it not perceive their inherent self-nature?"

"Good man, I never say that one can grasp the absence of inherent nature through that same absence of inherent nature. Yet this absence of inherent nature, free from all words and letters, is personally realized within oneself; it cannot be proclaimed by abandoning speech and written words. Therefore, I say that the Perfection of Wisdom can take hold of the absence of inherent nature in all phenomena."

Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! As the Buddha speaks of the Perfection, the Near Perfection, and the Great Perfection — what is the Perfection? What is the Near Perfection? What is the Great Perfection?"

The Buddha said to Avalokiteśvara Bodhisattva, “Good man, if bodhisattvas practice giving and other virtues for countless eons, developing wholesome qualities, yet their afflictions still arise and overcome them—this is the stage of aspirational resolve where their understanding wavers between weak and strong. This is called the Perfection of Giving and so forth.

“Again, if they practice giving and other virtues for countless eons, gradually advancing and perfecting wholesome qualities, and although afflictions still arise, they are able to subdue them rather than be subdued by them—this refers to the stage from the First Ground onward. This is called the Near Perfection.

“Furthermore, if they practice giving and other virtues for countless eons, advancing even further and perfecting wholesome qualities, so that no afflictions arise at all—this refers to the stage from the Eighth Ground onward. This is called the Great Perfection.”

Avalokiteśvara Bodhisattva then said to the Buddha, "World-Honored One! In these stages, how many kinds of latent afflictions are there?"

The Buddha told Avalokiteśvara Bodhisattva, "Good man, there are three kinds of latent tendencies. First, the latent tendencies that are harmful companions, which pertain to the first five stages. Why? Good man, the afflictions that do not arise together with the main affliction are merely auxiliary companions to it. At that point they will never appear again, so they are called latent tendencies that are harmful companions. Second, the weakened latent tendencies, which pertain to the sixth and seventh stages, where they arise subtly and are suppressed through practice so they no longer manifest. Third, the subtle latent tendencies, which pertain to the eighth stage and above. From this point onward, no afflictions arise at all, because only the hindrance of knowable objects remains as the basis."

Avalokiteśvara Bodhisattva said to the Buddha: "World-Honored One! How many kinds of underlying tendencies are revealed through the severance of coarseness?"

The Buddha addressed Avalokiteśvara Bodhisattva, saying: "Noble son, this is due to two kinds of causes. That is, through the severing of the coarse heaviness that resides in the skin, the first two are manifested. Then, through the severing of the coarse heaviness that resides in the flesh, the third is manifested. If the coarse heaviness residing in the bones is severed, I declare that one has forever departed from all latent defilements, and their position is at the stage of Buddhahood."

Avalokiteśvara Bodhisattva then addressed the Buddha, saying: "World-Honored One! How many immeasurable eons will it take to sever such deep-seated afflictions?"

The Buddha addressed Avalokiteśvara Bodhisattva, saying: "Good man! Throughout three immeasurable eons, or countless eons, the periods of time—years, months, fortnights, days and nights, hours, half-hours, moments, instants, and kṣaṇas—are so numerous that they cannot be counted."

Avalokiteśvara Bodhisattva then addressed the Buddha, saying: "World-Honored One! For these bodhisattvas, the afflictions that arise in the various stages—what are their characteristics? What are their harms? What are their benefits?"

The Buddha said to Avalokiteśvara Bodhisattva: "Good man! It is a mark of being undefiled. Why? Because these Bodhisattvas, in the first stage, have already penetrated the true nature of all phenomena in the realm of reality. For this reason, although Bodhisattvas deliberately arouse afflictions, they do so with full awareness, not out of ignorance—and this is why it is called the mark of being undefiled. Such afflictions cannot bring suffering to themselves, so they are free from fault. When Bodhisattvas arouse these afflictions, they are able to cut off the roots of suffering for sentient beings, and therefore they possess immeasurable merit."

Avalokiteśvara Bodhisattva then said to the Buddha: "How remarkable, World-Honored One! The unexcelled enlightenment possesses such great merit and benefit that even the afflictions it causes Bodhisattvas to arise surpass the wholesome roots of all sentient beings, Śrāvakas, and Pratyekabuddhas—not to mention its countless other virtues."

Avalokiteśvara Bodhisattva then said to the Buddha: "World-Honored One! As the World-Honored One has said: 'Whether it is the vehicle of the hearers or the Great Vehicle, they are but one vehicle.' What is the hidden meaning of this?"

The Buddha told Avalokiteśvara Bodhisattva, "Noble one! Just as I have taught in the Śrāvaka vehicle various aspects of the nature of phenomena—namely, the five aggregates, the six inner sense bases, or the six outer sense bases, and so forth—in the Great Vehicle, I teach that these very phenomena share a single reality and a single principle. Therefore, I do not speak of any fundamental difference between the vehicles. Yet some people, taking my words literally, create erroneous distinctions, either exaggerating or diminishing the meaning. They also see contradictions between the teachings of the various vehicles, leading to endless debates and disputes. This is the hidden intent behind these teachings."

At that time, the World-Honored One, wishing to reiterate this meaning, spoke these verses:

At that time, the great Bodhisattva Avalokiteśvara spoke again to the Buddha, saying: "World-Honored One! In this profound teaching of the Dharma door of the Unraveling the Deep Secrets, what is this teaching called? How should I receive and uphold it?"

The Buddha said to Avalokiteśvara Bodhisattva, "Good man, this is called the definitive teaching on the stages and perfections. You should uphold and practice this definitive teaching on the stages and perfections."

When this definitive teaching on the stages and perfections was spoken, seventy-five thousand bodhisattvas in the great assembly attained the Bodhisattva's Great Vehicle Radiance Samadhi.

Unraveling the Profound Sutra, Volume 4