Samdhinirmocana Sutra (深密解脫經)

Deep Liberation Sutra, Scroll 4

Translated by Bodhiruci, Indian Tripitaka Master of the Northern Wei Dynasty

Chapter 2: Maitreya Bodhisattva's Questions

Maitreya Bodhisattva said: "World-Honored One! How does a great bodhisattva, while practicing the bodhisattva path, presently attain the supreme and wondrous fruits of bodhisattvahood?"

The Buddha said, "Maitreya, if a bodhisattva truly understands these six aspects, they can attain the wondrous fruit of a bodhisattva. What are the six? They are: clearly knowing how the mind arises, clearly knowing how the mind abides, clearly knowing how the mind operates, clearly knowing how dharmas come about, clearly knowing how wholesome qualities grow, and clearly knowing skillful means."

Maitreya, how does a Bodhisattva wisely understand the arising of the mind? Maitreya, a Bodhisattva understands the sixteen kinds of mind-arising:

1. The consciousness that is unaware, unperceiving, and unmoving toward the material world—like the underlying consciousness (*ālaya-vijñāna*).

2. The consciousness that perceives various forms—like when it simultaneously takes in visible objects and other perceivable realms; the undiscriminating mental consciousness knows both inner and outer forms, and in a single moment enters countless meditative states, sees countless Buddha-lands, and sees countless Buddhas.

3. The consciousness that observes with limited characteristics—like the consciousness associated with the characteristics of the desire realm.

4. The consciousness that observes with expansive characteristics—like the consciousness associated with the characteristics of the form realm.

5. The consciousness that observes with immeasurable characteristics—like the consciousness associated with all the characteristics of infinite space and all consciousness.

6. The consciousness that observes with subtle characteristics—like the consciousness associated with limited characteristics.

7. The consciousness that observes with pervasive characteristics—like the consciousness associated with the sphere of neither perception nor non-perception.

8. The consciousness that observes with extremely subtle characteristics—like the consciousness associated with the characteristics of the transcendent realm.

9. The consciousness that observes with the characteristic of suffering—like the consciousness of the lower realms.

10. The consciousness that observes with mixed and feeling-based characteristics—like the consciousness of the desire realm.

11. The consciousness that observes with the characteristic of joy—like the consciousness of the first and second meditative absorptions.

12. The consciousness that observes with the characteristic of bliss—like the consciousness of the third meditative absorption.

13. The consciousness that observes with the characteristic of neither pleasure nor pain—like the consciousness from the fourth meditative absorption up to the sphere of neither perception nor non-perception.

14. The consciousness that observes with defiled characteristics—like the consciousness that is defiled and follows the mental afflictions.

15. The consciousness that observes with wholesome characteristics—like the consciousness associated with the practice of faith and other wholesome qualities.

16. The consciousness that observes with neutral characteristics—like the consciousness that is free from both of the previous two.

Maitreya, this is what is called a Bodhisattva wisely understanding the arising of all phenomena.

"Maitreya, how does a bodhisattva truly understand the abiding nature of all phenomena? Maitreya, if a bodhisattva truly realizes that all things are merely the nature of consciousness itself, this is called a bodhisattva understanding the abiding nature of all phenomena."

"Maitreya, how does a bodhisattva skillfully understand the arising of all phenomena? Maitreya, if a bodhisattva truly recognizes the two kinds of characteristics that bind one through afflictions, and upon recognizing them, thinks, 'I should let go of this,' then, Maitreya, this bodhisattva is said to skillfully understand the arising of all phenomena."

“Maitreya, how does a bodhisattva wisely understand the coming of dharmas? Maitreya, if a bodhisattva wisely understands those afflictions, and the remedies for the mind that grow, and after knowing the growth of all dharmas, this is called a bodhisattva wisely understanding the growth of self and dharmas.

"Maitreya, how does a bodhisattva skillfully understand the inferior nature of all phenomena? Maitreya, if a bodhisattva understands that the antidote—namely, the afflicted mind that diminishes—knows that all phenomena are inferior, then, Maitreya, this is called a bodhisattva skillfully understanding the inferior nature of all phenomena."

"Maitreya, how does a bodhisattva skillfully understand expedient means? Maitreya, when a bodhisattva observes the states of liberation and the supreme bases of attainment—the entirety of entrances—then, Maitreya, this is called a bodhisattva skillfully understanding expedient means."

"Maitreya, great bodhisattvas who clearly understand how to practice the bodhisattva path in this way can attain the supreme and wondrous fruit of a bodhisattva. Maitreya, all bodhisattvas of the past, all bodhisattvas of the future, and all bodhisattvas of the present likewise practice the bodhisattva path and attain the wondrous fruit of a bodhisattva."

Maitreya Bodhisattva said: "World-Honored One! The Tathagata often teaches that in the realm of Nirvana without remainder, all feelings are completely extinguished without remainder. World-Honored One! What is that characteristic of feeling, and yet it is said that all characteristics of feeling are extinguished?"

The Buddha said, “Maitreya! Briefly speaking, there are two kinds of cessation of sensation: the cessation of the perception of sensations arising from the body, and the cessation of the perception of sensations arising from the objects experienced as their results.”

"Maitreya, when the marks of physical sensation cease, four types of feeling should be understood. What are these four? They are: feelings based on physical form, feelings not based on physical form, feelings that have attained their fruition, and feelings that have not yet attained their fruition."

"Malıtreya! The characteristic of experiencing the fruit of attainment is that it is directly experienced in the present moment. The characteristic of not yet experiencing the fruit is that it is the cause of future experience, which will come to be in a later life."

The rewards experienced in that realm also have four aspects: the aspect of sustaining support, the aspect of providing necessities, the aspect of enjoyment, and the aspect of reciprocal experience.

Maitreya! In the realm of nirvana with remainder, one does not fully realize the mark of feeling in its fruition. Though one experiences feeling through clear contact, because of this, based on that state, not all marks of feeling are extinguished—there remains a trace of feeling.

Maitreya! When one fully accomplishes both the mark of fruition and the mark of feeling in every way, these two marks of feeling are extinguished, leaving only the feeling that arises from clear contact. In the realm of nirvana without remainder, even that feeling is extinguished, for in nirvana without remainder there is no longer any mark of clear contact. Therefore, I declare that in nirvana without remainder, all marks of feeling are completely extinguished.

At that time, the World-Honored One said to the great bodhisattva Maitreya, "Excellent, excellent, Maitreya! You ask about the complete and pure practice of a bodhisattva because you rely on true cultivation. Maitreya, you have studied well and fully mastered the dharma of true cultivation, and therefore you ask me about the practice of true cultivation. Maitreya, I have fully explained the practice of a bodhisattva's complete and pure cultivation, which you should understand. Maitreya, the buddhas of the past have spoken thus, the buddhas of the future will speak thus, and the buddhas of the present speak thus. All those good men of the past, future, and present have asked in the same way. Therefore, all good men and women should wholeheartedly undertake the bodhisattva practice."

At that time, the World-Honored One spoke these verses:

At that time, the great Bodhisattva Maitreya said to the Buddha, "World-Honored One, what should this profound liberation scripture be called, and how should we uphold it?"

The Buddha said, "Maitreya, this teaching is called the 'Sutra of True Practice and Ultimate Meaning.' You should uphold it with reverence."

When this discourse on true practice and ultimate meaning was taught, six thousand beings awakened the mind of supreme perfect enlightenment. Three thousand listeners purified their minds of defilement and attained the pure Dharma eye. One hundred five thousand listeners freed themselves from all outflows and achieved liberation of the heart. Seventy-five thousand bodhisattvas accomplished the practice of true contemplation in the Great Vehicle.

Chapter 10, Part 1: The Holy Bodhisattva Avalokiteshvara's Questions

Then the noble Avalokitesvara, the great bodhisattva, said to the Buddha: "World-Honored One, you have spoken to the bodhisattvas about the distinctions of the ten stages, which are: the Joyful Stage, the Stainless Stage, the Luminous Stage, the Radiant Stage, the Difficult-to-Conquer Stage, the Manifest Stage, the Far-Reaching Stage, the Immovable Stage, the Good-Wisdom Stage, the Dharma-Cloud Stage, and the eleventh, the Buddha Stage. World-Honored One, how many kinds of purity are there, and how many aspects encompass these stages?"

The Buddha said, "Guanshi Zizai! There are four kinds of purity that encompass these stages, which should be understood as comprising eleven parts. Guanshi Zizai! The supreme purity encompasses the first stage; the purity of supreme discipline encompasses the second stage; the purity of supreme concentration encompasses the third stage; the purity of supreme wisdom encompasses the fourth stage, and extending through the progressively superior and sublime qualities, from the fourth stage up to the stage of Buddhahood. Guanshi Zizai! These are the four kinds of purity that encompass all stages, which should be understood as such."

Guanyin! What are the eleven aspects that encompass the stages of the bodhisattva path? Guanyin! From the stage of aspiring faith, bodhisattvas cultivate ten kinds of confidence. They are able to deeply contemplate the Mahayana vehicle. They move beyond the stage of faith and enter the realm of certainty, fulfilling that stage. Guanyin! Although those bodhisattvas have fulfilled that stage, they are still unable to truly practice in subtle matters. Not yet satisfied with that stage, they strive diligently to fulfill it. Even after fulfilling it, they are still unable to truly realize worldly meditative absorption and concentration, nor have they fully developed the power of memory and retention from hearing the teachings. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Even after fulfilling it, they still cannot truly practice the factors of enlightenment, and their minds cannot let go of attachment to meditative states. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Even after fulfilling it, they still cannot truly observe all truths, nor can they let go of the skillful means involved in cultivating the factors of enlightenment. They see the worldly and the transcendent as separate—now one appears, now the other. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Even after fulfilling it, they still cannot truly understand the cycle of birth and death in the world, nor can they fully develop insight through direct observation and signless mindfulness. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Even after fulfilling it, they still cannot truly know the unbroken, continuous signless mindfulness, nor practice it extensively. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Even after fulfilling it, they still cannot let go of signless practice and act naturally, nor do they find freedom within that signless state. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Even after fulfilling it, they still cannot speak freely about all things without obstruction regarding various names and forms, nor have they attained mastery in teaching. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Even after fulfilling it, they still cannot fully realize the Dharma body of fulfillment, nor the Dharma body of bliss. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Even after fulfilling it, they still cannot fully possess unobstructed wisdom in all realms of experience. Those bodhisattvas, not yet satisfied, strive diligently to fulfill that stage. Once they have fulfilled it, they are said to have completely realized all factors of enlightenment. Having fully realized enlightenment, the bodhisattva is called a Buddha. Guanyin! Know that these eleven aspects encompass all the stages of the bodhisattva path.

Guanyin Bodhisattva said to the Buddha: "World-Honored One, why does the World-Honored One speak of the first stage as the Ground of Joy, and so on up to the Buddha Ground, which is called the stage of Buddhahood?"

The Buddha said: "Guanyin, the bodhisattva who has just left the cycle of rebirth gains the great benefit of transcending the world—pure, sublime, and joyful. Therefore, the first stage is called the Ground of Joy. Because all subtle violations of precepts are eliminated, the second stage is called the Ground of Purity. Relying on the radiant light of infinite wisdom, which illuminates all meditative states and grants mastery over the retention of teachings, it shines as light itself—hence the third stage is called the Ground of Radiance. The fire of wisdom blazes intensely, burning away the defilements and habitual tendencies within the practices leading to enlightenment—therefore, the fourth stage is called the Ground of Blazing Fire. Through skillful practice of those very enlightenment factors, one conquers what is difficult to conquer—hence the fifth stage is called the Ground of Difficult Mastery. With right mindfulness, contemplating all conditioned phenomena, one directly realizes that all things are signless—therefore, the sixth stage is called the Ground of Direct Presence. With uninterrupted, continuous signless mindfulness, one moves far into practice, drawing near the pure ground—hence the seventh stage is called the Ground of Far-Going. Free from all signs, practicing naturally, unmoved by any appearance—therefore, the eighth stage is called the Ground of Immovability. Teaching all dharmas with mastery of all-knowing wisdom, ungraspable by others—hence the ninth stage is called the Ground of Good Insight. The defiled bodies of sentient beings are like empty space, and the Tathagata's Dharma-body is like a great cloud, covering the realm of beings with teachings and manifestations—therefore, the tenth stage is called the Ground of the Dharma Cloud. Having left behind all subtle ignorance and all obstructions of conceptual knowledge, unobstructed and free, fully at ease in all dharmas—hence the eleventh stage is called the Ground of Buddhahood."

Guanyin Bodhisattva said to the Buddha: "World-Honored One, World-Honored One! How many kinds of ignorance and how many kinds of hindrances are there in these stages?"

The Buddha said: "Guanyin Bodhisattva! There are twenty-two kinds of ignorance and eleven kinds of obstacles."

Guanshiyin, listen:

On the first stage, there is ignorance that clings to a self and to phenomena, and ignorance that is tainted by the afflictions of the lower realms. Being lost in these two is what we call an obstacle.

On the second stage, there is ignorance regarding subtle faults, and ignorance regarding the various kinds of karmic paths. Being lost in these two is what we call an obstacle.

On the third stage, there is ignorance that craves conceptual teachings, and ignorance that seeks to perfect the retention of what has been heard and remembered. Being lost in these two is what we call an obstacle.

On the fourth stage, there is ignorance that delights in meditative absorption, and ignorance that craves the teachings themselves. Being lost in these two is what we call an obstacle.

On the fifth stage, there is ignorance about maintaining mindful contemplation of the world—not entirely turning away from it, nor entirely engaging with it—and ignorance about mindful contemplation of nirvana—not entirely turning away from it, nor entirely moving toward it. Being lost in these two is what we call an obstacle.

On the sixth stage, there is ignorance about not truly understanding the active formations that appear before one, and ignorance about accumulating many mental images. Being lost in these two is what we call an obstacle.

On the seventh stage, there is ignorance about subtle patterns of perception, and ignorance about one-sidedly pursuing skillful means. Being lost in these two is what we call an obstacle.

On the eighth stage, there is ignorance about signlessness that arises naturally without effort, and ignorance about not having mastery over all signs. Being lost in these two is what we call an obstacle.

On the ninth stage, there is ignorance about the infinite ways of teaching—unlimited expressions, names, and the supreme eloquence of wisdom and memory—and ignorance about mastery of eloquent expression and argumentation. Being lost in these two is what we call an obstacle.

On the tenth stage, there is ignorance regarding the great penetrating realization, and ignorance regarding entering into the most subtle and profound mysteries. Being lost in these two is what we call an obstacle.

On the stage of Buddhahood, there is ignorance about the extremely subtle details of all realms of experience, and ignorance about remaining hindered by obstacles from others. Being lost in these two is what we call an obstacle.

"Guanshi Zizai! These are called the twenty-two kinds of ignorance and the eleven kinds of obstacles, which explain the differences between the bodhisattva stages. Guanshi Zizai! And Supreme Perfect Enlightenment is not associated with these dharmas."

Guanyin Bodhisattva said, "How remarkable, World-Honored One! Supreme Perfect Enlightenment brings great benefit and great results. Those bodhisattvas break through the vast darkness of ignorance and the net of confusion, and they also eliminate all thickets of false perception and delusion, attaining Supreme Perfect Enlightenment."

Guanshiyin Bodhisattva said to the Buddha, "World-Honored One! World-Honored One! In expounding these grounds, how many kinds of superiority are there?"

The Buddha said: "Observing the World with Freedom! There are eight kinds of purity: the purity of an upright heart, the purity of compassion, the purity of loving-kindness, the purity of the perfections (paramitas), the purity of seeing and making offerings to all Buddhas, the purity of teaching and transforming sentient beings, the purity of birth, and the purity of strength."

Guanshiyin! In the first stage, the mind is straightforward and pure, reaching even the purity of strength. Furthermore, in the higher and higher stages up to the stage of Buddhahood, there is the purity of a straightforward mind and the purity of strength. These purities—pure, extremely pure, and increasingly pure—should be understood.

"Guanyin, the Free One! Apart from the state of Buddhahood, which is inherently pure, there are the merits of the first stage—and so on up to the highest stages. The merits of the first stage are equal and without distinction, yet it should be understood that each successive stage possesses superior merits."

Guanyin Bodhisattva said to the Buddha, "World-Honored One, why do you say that among all living beings, the birth of a Great Bodhisattva is the most excellent?"

The Buddha said, "Guanshi Zizai! There are four qualities: gathering good roots purely, attaining inner skillful means, giving rise to great compassion to rescue all beings, and remaining undefiled oneself, thereby enabling all beings to remain undefiled."

Guanshiyin Bodhisattva said to the Buddha: "World-Honored One! Why does the World-Honored One speak of all Bodhisattvas being able to make all wondrous vows, superior vows, and vows of extraordinary power?"

The Buddha said, "Observing the world with freedom! There are four kinds of practices through which a bodhisattva can truly understand the wonderful bliss of nirvana, and thereby swiftly attain anuttara-samyak-sambodhi (supreme perfect enlightenment). Moreover, they can set aside that pursuit of swift enlightenment for the sake of a supreme blissful conduct, not out of gratitude or seeking reward, but for the benefit of all sentient beings, enduring various hardships and sufferings throughout the long night of the six realms of existence. Observing the world with freedom! Therefore, I speak of the wondrous vows, the supreme vows, and the vows of extraordinary strength of all great bodhisattvas and mahasattvas."

Guanyin Bodhisattva said to the Buddha: "World-Honored One! World-Honored One! How many kinds of training are there for the great bodhisattvas?"

The Buddha said to Avalokiteshvara Bodhisattva: "Avalokiteshvara! There are six things that bodhisattvas learn. What are the six? They are the Perfection of Giving, the Perfection of Moral Conduct, the Perfection of Patience, the Perfection of Vigor, the Perfection of Meditation, and the Perfection of Wisdom."

The Bodhisattva Guanyin said to the Buddha: "World-Honored One, among these six types of training, which are the higher training in moral discipline, which are the higher training in concentration, and which are the higher training in wisdom?"

The Buddha said, "Guanshiyin! The first three trainings—the practice of giving, the practice of ethical conduct, and the practice of patience—belong to the higher training in ethical conduct. The practice of meditative concentration belongs to the higher training in mind. The practice of wisdom belongs to the higher training in discernment. The practice of perseverance runs through all these practices. Guanshiyin, know that these three higher trainings encompass the six practices."

Guanyin Bodhisattva said to the Buddha: "World-Honored One! Among these six kinds of practice, how many are adorned with merit, and how many are adorned with wisdom?"

The Buddha said: “Guanyin, the One Who Observes the World’s Cries! The perfection of higher moral discipline is adorned with virtuous qualities, and the perfection of higher wisdom is adorned with wisdom. The perfection of diligent effort and the perfection of meditative concentration should be understood as pervading all the other perfections.”

Avalokiteshvara Bodhisattva said to the Buddha: "World-Honored One! World-Honored One! How should bodhisattvas learn these various teachings?"

The Buddha said, "Guanshi Zizai (Avalokitesvara)! There are five methods of practice for learning these various disciplines. What are these five? They are: relying on the Paramitas when teaching the Dharma; relying on the Bodhisattva Canon, from initial sincere faith, then practicing ten types of Dharma activities, truthfully cultivating wisdom through listening, contemplation, and meditation; safeguarding the Bodhi mind; drawing near to good spiritual teachers; and without rest, cultivating all roots of goodness. Guanshi Zizai! These are what should be known as the Bodhisattva's studies in all disciplines."

The Bodhisattva Guanyin, who perceives the sounds of the world, said to the Buddha: "World-Honored One, World-Honored One, why are these practices for learning taught in six categories?"

The Buddha said, "Guanshiyin, there are two kinds of meaning. What are the two? They are, in short, for embracing and benefiting all sentient beings, and for countering and removing all hindrances. Guanshiyin, the three kinds of training are for embracing and benefiting sentient beings, and the three kinds of training are for countering and removing all hindrances."

Guanyin, the Bodhisattva! Practicing the Perfection of Giving, the Bodhisattva supports and benefits living beings. Practicing the Perfection of Ethical Conduct, the Bodhisattva does not disturb or harm, offering fearlessness to living beings. Practicing the Perfection of Patience, the Bodhisattva holds no resentment, embracing living beings. Guanyin, through these three trainings, the Bodhisattva draws living beings toward awakening.

Guanyin! When a Bodhisattva practices the Paramita of Vigor, they stir up and eradicate all afflictions, remaining unmoved by any defilement throughout their practice. When a Bodhisattva practices the Paramita of Meditation, they bind all afflictions. When a Bodhisattva practices the Paramita of Wisdom, they sever all hindrances. Guanyin! These three Paramitas are the specific remedies against the afflictions they each counteract.

Guanyin Bodhisattva said to the Buddha: "World-Honored One, why do you speak of the other four perfections as merely four in number?"

The Buddha said, "Observe, O World-Transcendent One! For the sake of perfecting the six paramitas, the remaining four paramitas are explained. Observe, O World-Transcendent One! The three paramitas of a bodhisattva gather sentient beings, employ skillful means in gathering, and place sentient beings in wholesome practices. Therefore, I declare that the paramita of skillful means accompanies these three paramitas."

Guanyin! A bodhisattva may appear in the world, but when afflicted by many disturbances that unsettle the mind, they cannot practice the true dharma as it is. They may still delight in limited practice and limited teachings, with a shallow sense of devotion, unable to steady the mind in deep concentration. Though they hear the bodhisattva scriptures and contemplate them as taught, they cannot enter absorption, nor can they arouse the wisdom that transcends the world. They only cultivate a small portion of merit and wisdom as a mark of spiritual adornment. Relying on that small measure of wisdom and adornment, they make a vow to weaken future afflictions—this is the bodhisattva's vow-pāramitā. By vowing that future afflictions will be diminished, they are able to fulfill the pāramitā of diligence. Therefore, I say that the vow-pāramitā accompanies the pāramitā of effort.

Guanshi Zizai! A bodhisattva, by drawing near to virtuous teachers, hears the true Dharma. Through mindful reflection, they align with it, and by practicing accordingly, they loosen the grip of their shallow mind and nurture their capacity for good. Within the true nature of reality, they gain increasing strength, and through this, the bodhisattva's power of perfection leads to inner stillness of mind. Therefore, I say that the perfection of power accompanies the perfection of meditation.

Guanshiyin! A bodhisattva relies on the Bodhisattva Treasury, and through wisdom gained from listening, practices right contemplation and cultivates the perfection of meditation. This is the bodhisattva's perfection of wisdom. Relying on this perfection of wisdom, they can bring forth the transcendental perfection of insight. Therefore, I say that the perfection of wisdom and the perfection of insight go hand in hand.

Guanyin Bodhisattva said to the Buddha, "World-Honored One, why do you explain the Six Perfections in this particular order?"

The Buddha said: "Guanshiyin! It is because of the progressive advancement from the earlier to the later stages. Guanshiyin! A bodhisattva, turning away from the mind that craves sensual enjoyment, upholds pure precepts. Having upheld pure precepts, they are able to endure all hardships. Having endured hardships, they are able to develop diligent effort. Having developed diligent effort, they are able to enter into deep meditation. Having entered deep meditation, they are able to attain transcendent wisdom. Guanshiyin! Therefore, I declare that the six perfections should be understood in this sequential order."

Guanyin Bodhisattva said to the Buddha, "World-Honored One, in what different ways do you describe the various Perfections?"

The Buddha said: “Guanshi Zizai, each of the perfections has three distinct aspects. Guanshi Zizai, the perfection of giving has three forms: giving of the Dharma, giving of material things, and giving of fearlessness. The perfection of ethical conduct has three forms: the precept of avoiding harmful actions, the precept of cultivating virtuous actions, and the precept of benefiting living beings. The perfection of patience has three forms: patience in enduring harm, patience in enduring suffering, and patience in contemplating the nature of all things. The perfection of diligence has three forms: the diligence of initiating effort, the diligence of cultivating wholesome practices, and the diligence of benefiting living beings. The perfection of meditation has three forms: meditation that is free from discrimination, tranquil and deeply serene, counteracting afflictions and bringing joy; meditation that gives rise to various merits; and meditation that brings benefit to living beings. The perfection of wisdom has three forms: wisdom that perceives worldly truth, wisdom that perceives ultimate truth, and wisdom that benefits living beings. Guanshi Zizai, these are the three distinct aspects of each perfection, which should be understood as such.”

Guanyin Bodhisattva said to the Buddha: "World-Honored One! For what reason are the paramitas called paramitas?"

The Buddha said, "Avalokitesvara! There are five aspects that define what is called the Perfection (Paramita): non-attachment, no longing, faultlessness, non-discrimination, and dedication. Avalokitesvara! Non-attachment means not clinging to things that are contrary to the Perfection. No longing means having no craving for the rewards or repayment that come from practicing the Perfection. Faultlessness means staying away from impure methods that lack skillfulness and taint the Perfection. Non-discrimination means not grasping at the inherent characteristics of the Perfection as they are merely heard or described. Dedication means that all actions and merits gathered through the Perfection are directed toward attaining the great fruit of Enlightenment. Avalokitesvara! Therefore, I declare this to be the Perfection."

Guanyin Bodhisattva said to the Buddha, "World-Honored One! How many kinds of conflicts arise among the virtues of the Perfection of Wisdom?"

The Buddha said: "Guanshi Zizai! There are six kinds of things that go against the Paramitas. What are the six? They are: delighting in the five desires and material comforts, being attached to personal pleasure and the benefits one perceives; acting freely according to body, speech, and mind; being unable to endure others' contempt and disturbance; clinging to one's own physical happiness; focusing on worldly scattered activities; and regarding what is seen, heard, perceived, and known in the world, along with names and distinctions, as supreme achievements. Guanshi Zizai! These are called the things that go against the Paramitas."

Guanyin Bodhisattva said to the Buddha, "World-Honored One! World-Honored One! What are the rewards of the Paramitas?"

The Buddha said, "Guanshi Zizai! The rewards of the Paramitas are of six kinds, which should be understood. What are these six? They are: attaining wealth, proceeding to a good destiny, being free from enemies, experiencing unshakable joy, always being a leader of beings, and not harming oneself, along with great majestic power. Guanshi Zizai! These are called the six rewards of the Paramitas."

Guanshiyin Bodhisattva said to the Buddha: "World-Honored One, what are the defiled aspects of the Paramitas?"

The Buddha said, "Guanyin, the embodiment of Compassion! There are four improper practices regarding the Paramitas that are considered tainted. What are these four? They are: acting without a compassionate heart, acting without proper mindfulness, acting without abandoning unwholesome deeds, and acting without sincere devotion."

Guanyin Bodhisattva said to the Buddha: "World-Honored One, what is improper thinking?"

The Buddha said, "Guanshi Zizai! What is called practicing the various paramitas while departing from the practice of other paramitas—this is called improper reflection."

Guanyin Bodhisattva said to the Buddha: "World-Honored One, what is the bodhisattva's practice without skillful means?"

The Buddha said: “Avalokiteśvara! If a bodhisattva practices the perfections and seeks to guide sentient beings, but only gives them food, drink, and material comforts as a source of satisfaction, without helping them leave unwholesome states and settle into wholesome ones—this is called a bodhisattva practicing without skillful means.

Why is that? Avalokiteśvara, offering food and drink or similar comforts is not what is truly meant by benefiting others.

Avalokiteśvara, just as no amount of filth—whether much or little—can ever be made to give off a fragrant scent, in the same way, Avalokiteśvara, all conditioned activities are marked by suffering, and all sentient beings are inherently burdened by suffering. Merely providing food, drink, and material support cannot bring them true happiness.

Avalokiteśvara, only when you place sentient beings in the highest and most virtuous state, the ultimate place of lasting joy, can this truly be called guiding them and bringing them great benefit.”

Guanyin Bodhisattva said to the Buddha: "World-Honored One! World-Honored One! How many kinds of purity do these paramitas have?"

The Buddha said, "Guanshiyin! I do not say that there is any purity apart from these five kinds of purity. Guanshiyin, I simply explain the characteristics of the purity of the Paramitas in brief and in detail based on these five kinds of purity."

Guanyin! What is the brief description of the pure characteristics of the Paramitas? Guanyin! All Paramitas have seven kinds of purity. What are the seven? They are: The Bodhisattva abandons attachment to the self and does not seek wisdom from others due to that; seeing all dharmas as not arising, without grasping them, and understanding that all dharmas can lead to great Enlightenment; not generating different views or doubts; not praising oneself or disparaging others; not deceiving, not being arrogant, and not being careless; not developing a satisfied mind upon attaining slight virtuous qualities; and, upon attaining these dharmas, not generating jealousy or selfishness toward others. Guanyin! This is called the brief description of the seven kinds of purity of the Paramitas, which should be known.

Guanyin! I will further explain in detail the pure characteristics of the paramitas, based on seven aspects. What are these seven? Guanyin! I speak of the seven kinds of purity in the practice of giving (dana paramita) by great bodhisattvas, cultivated in accordance with the truth. What are the seven? They are: purity in giving based on compassion, purity in giving which is itself purity in ethical conduct, purity of vision, purity of mind, purity of speech, purity of wisdom, and purity of intention. These are to be known as the seven kinds of purity in the practice of giving.

"Guanshiyin! In this way, the Perfection of Moral Conduct has seven kinds of purity. What are these seven? They are: the Bodhisattva-Mahāsattva's upholding of precepts as a Bodhisattva, truly knowing all precepts, truly knowing the methods that transcend faults, constantly maintaining those methods with firm precepts, wholehearted precepts, ever-following precepts, and truly upholding precepts in all trainings. Guanshiyin! This is called the seven kinds of purity of the Perfection of Moral Conduct, which should be understood."

Guanyin! In this way, the Perfection of Patience has seven kinds of purity. What are the seven? They are: A bodhisattva trusts in the consequences of karma and does not feel anger toward any unwholesome deeds; when insulted, cursed, or struck, and when all kinds of harmful actions are directed at them, they do not harbor thoughts of revenge or nurse resentment; if the other person seeks reconciliation, they accept it immediately without causing further distress; they do not practice patience for the sake of others' approval, out of fear, or for material gain; and they do not forget to repay kindness received. Guanyin! This is known as the seven kinds of purity in the Perfection of Patience.

Guanyin! The Perfection of Diligence has seven kinds of purity. What are the seven? They are: the bodhisattva truly understands that diligence is equal, and does not become arrogant or look down on others because of diligence; the body remains stable like a mountain, unmoving; constant and diligent effort; the mind does not shrink back in weakness; actions are firm and unwavering; and in all wholesome qualities, one arouses a diligent mind without rest. Guanyin! These are known as the seven kinds of purity of the Perfection of Diligence.

Guanshi Zizai! The perfection of meditation (Chan) has seven kinds of purity. What are the seven? They are: the bodhisattva's skillful and certain knowledge of all characteristics in meditative absorption — the perfection of meditation; the fulfillment of meditative absorption — the perfection of meditation; the true knowledge of the two aspects in meditative absorption — the perfection of meditation; the true knowledge of following along in meditative absorption — the perfection of meditation; the non-reliance on meditative absorption — the perfection of meditation; the skillfully refined meditative absorption that perfects all actions — the perfection of meditation; and the meditative absorption that observes the boundless treasury of the bodhisattva — the perfection of meditation. Guanshi Zizai! These are known as the seven kinds of purity of the perfection of meditation.

“Guanyin! The Perfection of Wisdom has seven kinds of purity. What are the seven? They are: being free from the extremes of existence and non-existence, without falling into slander; the Middle Way wisdom; through the power of wisdom, truly understanding the meaning of the three liberations—emptiness, signlessness, and wishlessness; truly understanding the three aspects—discrimination, other-power, and ultimate truth; truly understanding the three characteristics—name-form, arising-form, and the self-nature of ultimate characteristics; truly understanding the worldly truth of the five fields of knowledge; truly understanding the ultimate truth; without discrimination or conceptual elaboration regarding the seven kinds of suchness; practicing uniformly in the many varied contemplative methods, calming meditation (shamatha) and insight meditation (vipashyana); and perfectly cultivating in accordance with what has been heard. Guanyin! This is known as the seven kinds of purity of the Perfection of Wisdom.”

The Bodhisattva Guanyin said to the Buddha, "World-Honored One, World-Honored One! These five kinds of contemplation—what deeds does each one accomplish?"

The Buddha said, "Guanshi Zizai! You should know that these five kinds of contemplation each have five types of actions. What are the five? They are: The bodhisattva does not cling to rewards in the present life, but always practices the perfections with a sincere mind, because of not being negligent. They do not hope for repayment or gratitude, but seek to secure future benefits, because of not being negligent. They are free from faults and can perfectly fulfill, perfectly purify, and perfectly clarify the practice of the perfections. Through skillful means based on non-discrimination, they quickly complete the perfections. Through the power of dedication, they attain good rewards in all places of rebirth, and by thus truly practicing the perfections without cease, they continue until they attain Anuttara Samyaksambodhi. Guanshi Zizai! This is what should be known as the differentiated actions of the bodhisattva's perfections."

The Bodhisattva Guanyin said to the Buddha: "World-Honored One, among these paramitas, which is the foremost?"

The Buddha said, "Observe the world with freedom! What is called not being stingy with wealth, not clinging to the rewards of one's actions, and directing all merits towards the great enlightenment—observe the world with freedom! This is known as the supreme principle to be understood."

"Guanyin said: 'World-Honored One! What is the pure and undefiled Dharma?'"

The Buddha said: "What is called having no faults and no discrimination—this is known as the undefiled dharma."

Guanyin Bodhisattva asked, "World-Honored One, what is the brilliant wisdom?"

The Buddha said: "What is meant by the cessation of conditions, all phenomena should be understood."

Guanyin Bodhisattva said to the Buddha, "World-Honored One, World-Honored One, what is the Immovable Ground of a Bodhisattva?"

The Buddha said: "Guanyin! When a bodhisattva enters the first stage of joy, they possess great strength and do not regress from any teachings. This is called the bodhisattva's stage of immovability, you should understand."

Guanyin said, "World-Honored One, what are the wholesome and pure dharmas?"

Deep Liberation Sutra, Scroll 4