The Grounds and Perfections

At that time, Avalokiteśvara Bodhisattva said to the Buddha, "World-Honored One, as the Buddha has taught the ten bodhisattva grounds, namely the Ground of Great Joy, the Stainless Ground, the Luminous Ground, the Blazing Wisdom Ground, the Ground Difficult to Conquer, the Manifest Ground, the Far-Reaching Ground, the Immovable Ground, the Good Wisdom Ground, and the Dharma Cloud Ground, and has further taught the Buddha ground as the eleventh, by how many purities and how many factors are these grounds included?"

At that time, the World-Honored One told Avalokiteśvara Bodhisattva, "Good son, you should understand that the grounds are included by four purities and eleven factors.

"What are the four purities that include the grounds? The purity of superior intention includes the first ground. The purity of superior discipline includes the second ground. The purity of superior mind includes the third ground. Because the purity of superior wisdom becomes increasingly excellent and wondrous on the later grounds, you should understand that it includes the fourth ground up to the Buddha ground. Good son, you should understand that these four purities universally include all the grounds.

"What are the eleven factors that include the grounds? First, while still on the ground of conduct through resolute understanding, bodhisattvas rely on the ten Dharma practices and cultivate the forbearance of resolute understanding extremely well. Therefore they pass beyond that ground and enter the bodhisattvas' fixed rightness beyond ordinary birth. Through this condition, this factor is complete. Yet they are still unable to act with right knowing amid the mistaken manifest activity of subtle transgressions; for this reason, within this factor, they are not yet complete. To make this factor complete, they cultivate diligently and then realize it. Through this condition, this factor is complete.

"Yet they are still unable to obtain the worldly completions of equipoise, meditative attainments, and perfect dhāraṇī of retention through hearing. To make this factor complete, they cultivate diligently and then realize it. Yet they cannot cause the factors of awakening they have obtained to be cultivated often and made to abide, and their minds cannot yet abandon attachment to meditative attainments and attachment to Dharma. To make this factor complete, they cultivate diligently and then realize it. Yet they cannot observe the principles of the truths exactly as they are, cannot abandon one-sided attention that turns away from saṃsāra and toward nirvāṇa, and cannot cultivate factors of awakening included by skillful means. To make this factor complete, they cultivate diligently and then realize it.

"Yet they cannot observe the flowing turning of saṃsāra exactly as it is, and because they give rise to much disenchantment toward it, they cannot often abide in signless attention. To make this factor complete, they cultivate diligently and then realize it. Yet they cannot make signless attention abide without deficiency, without interruption, and through much cultivation. To make this factor complete, they cultivate diligently and then realize it. Yet, while abiding in the signless, they cannot abandon exertion, nor can they obtain mastery over characteristics. To make this factor complete, they cultivate diligently and then realize it.

"Yet they cannot gain great mastery in proclaiming Dharma through different names, many characteristics, distinctions in explanations, and all categories. To make this factor complete, they cultivate diligently and then realize it. Yet they cannot directly realize and receive the complete dharma-body. To make this factor complete, they cultivate diligently and then realize it. Yet they cannot obtain wondrous knowledge and wondrous vision, unattached and unobstructed throughout every object-field of what can be known. To make this factor complete, they cultivate diligently and then realize it. Through this condition, this factor is complete. Because this factor is complete, all factors are complete. Good son, you should understand that these eleven factors universally include all the grounds."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason is the first called the Ground of Great Joy, and so on up to the reason it is called the Buddha ground?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, because one accomplishes the great meaning, obtains a world-transcending mind never obtained before, and gives rise to great joy, the first is called the Ground of Great Joy. Because one is far removed from all subtle breaches of discipline, the second is called the Stainless Ground. Because the samādhi and hearing-retention dhāraṇī obtained there can serve as the support for immeasurable light of wisdom, the third is called the Luminous Ground. Because the factors of awakening obtained there burn up afflictions, and wisdom is like a flame, the fourth is called the Blazing Wisdom Ground. Because only through extremely difficult cultivation of skillful means with regard to those very factors of awakening does one gain mastery, the fifth is called the Ground Difficult to Conquer. Because one directly observes the flowing turning of conditioned practices, and only then, through much cultivation of signless attention, does it become directly present, the sixth is called the Manifest Ground. Because one can enter far into signless attention that is without deficiency and without interruption, and because this borders the purified ground, the seventh is called the Far-Reaching Ground. Because one attains effortlessness in the signless and is not moved among characteristics by manifest afflictions, the eighth is called the Immovable Ground. Because one has mastery in teaching Dharma in every way and obtains vast faultless wisdom, the ninth is called the Good Wisdom Ground. Because the body of coarseness and heaviness becomes vast like empty space, and the complete dharma-body is like a great cloud covering all, the tenth is called the Dharma Cloud Ground. Because the most extremely subtle afflictions and cognitive obstruction are permanently severed, and because, unattached and unobstructed, one directly and perfectly awakens to every kind of knowable object-field, the eleventh is called the Buddha ground."

Avalokiteśvara Bodhisattva again said to the Buddha, "In these grounds, how many foolishnesses and how many coarsenesses and heavinesses are counteracted?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, in these grounds, twenty-two kinds of foolishness and eleven kinds of coarseness and heaviness are counteracted. On the first ground there are two foolishnesses: foolishness of attachment to persons and dharmas, and foolishness of defilement in the lower destinies; together with the coarseness and heaviness belonging to them. On the second ground there are two: foolishness of subtle mistaken transgression and foolishness regarding the destinies of various karmas; together with their coarseness and heaviness. On the third ground there are two: foolishness of desire-greed and foolishness regarding the complete dhāraṇī of retention through hearing. On the fourth there are attachment to meditative attainments and attachment to Dharma. On the fifth there are one-sided attention that turns away from saṃsāra and one-sided attention that tends toward nirvāṇa. On the sixth there are foolishness regarding direct observation of the flowing of conditioned practices and foolishness of the frequent manifest activity of characteristics. On the seventh there are foolishness of the manifest activity of subtle characteristics and foolishness regarding the skillful means of single-minded signless attention. On the eighth there are foolishness of exerting effort toward the signless and foolishness regarding mastery over characteristics. On the ninth there are foolishness regarding mastery in boundless Dharma teaching, boundless Dharma phrases and words, later and still later wisdom, eloquence, and dhāraṇī, and foolishness regarding mastery in eloquence. On the tenth there are foolishness regarding great superknowledges and foolishness regarding entry into subtle secrets. On the Tathāgata ground there are foolishness of extremely subtle attachment to every knowable object-field and foolishness of extremely subtle obstruction. Their coarseness and heaviness are also counteracted.

"Good son, because of these twenty-two kinds of foolishness and eleven kinds of coarseness and heaviness, the grounds are established. Yet unsurpassed, complete, perfect awakening is free from their bondage."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, unsurpassed, complete, perfect awakening is marvelous and rare, accomplishing such great benefit and great fruit, enabling bodhisattvas to break through this great net of foolishness, pass beyond this dense forest of coarseness and heaviness, and directly realize unsurpassed, complete, perfect awakening."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, by how many kinds of excellence are these grounds established?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, in brief there are eight: purity of superior intention, purity of mind, purity of compassion, purity of the perfections, purity in seeing buddhas and making offerings and service to them, purity in maturing sentient beings, purity of birth, and purity of majestic virtue.

"Good son, on the first ground, there is purity of superior intention up through purity of majestic virtue. On each later ground up to the Buddha ground, there is likewise purity of superior intention up through purity of majestic virtue. You should understand that these purities become progressively more excellent, except that on the Buddha ground there is no purity of birth. Moreover, all the virtues present on the first ground are equally present on the higher grounds, while the virtues proper to each ground are especially excellent. The virtues of all ten bodhisattva grounds are still surpassed by something higher. You should understand that the virtues of the Buddha ground are unsurpassed."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason is the birth of bodhisattvas said to be most excellent among all births in existence?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, for four reasons: it is gathered and arisen from supremely pure roots of goodness; it is taken up by the power of deliberate discernment; it is for compassionately rescuing and liberating sentient beings; and one can remain undefiled oneself while removing the defilement of others."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason are bodhisattvas said to practice vast vows, wondrous vows, and excellent vows?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, for four reasons. Bodhisattvas can well understand the joyful abiding of nirvāṇa and are able to realize it quickly. Yet they abandon quick realization of that joyful abiding. Without condition and without waiting, they give rise to the mind of great vow. For the sake of benefiting sentient beings, they remain for a long time amid many kinds of great suffering. Therefore I say those bodhisattvas practice vast vows, wondrous vows, and excellent vows."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, how many matters of training do these bodhisattvas have?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, bodhisattva training matters are, in brief, six: the perfections of generosity, discipline, patience, diligence, meditative concentration, and wisdom."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, of these six matters to be trained in, how many are included in the training of superior discipline? How many in the training of superior mind? How many in the training of superior wisdom?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, you should understand that the first three are included only in the training of superior discipline. The single perfection of meditative concentration is included only in the training of superior mind. Wisdom is included in the training of superior wisdom. I say that diligence pervades them all."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, of these six matters to be trained in, how many are included in the provision of merit? How many are included in the provision of wisdom?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, what is included in the training of superior discipline is included in the provision of merit. What is included in the training of superior wisdom is included in the provision of wisdom. I say that diligence and meditative concentration pervade them all."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, how should bodhisattvas train in these six matters of training?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, they should train through five characteristics. First, from the beginning, they have sharp trust and understanding toward the wondrous true Dharma teaching in the bodhisattva collection that corresponds to the perfections. Second, with wondrous wisdom produced by hearing, thinking, and cultivation, they diligently cultivate the ten Dharma practices. Third, they protect the mind of bodhi. Fourth, they draw near to true good spiritual friends. Fifth, without interruption, they diligently cultivate wholesome qualities."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason are the matters to be trained in established as only six in number?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, for two reasons: to benefit sentient beings and to counteract afflictions. You should understand that the first three benefit sentient beings, while the latter three counteract all afflictions. The first three benefit sentient beings in this way: by generosity, bodhisattvas take up supports and supplies and benefit sentient beings; by discipline, they do not harm, oppress, or disturb sentient beings, and so benefit them; by patience, they are able to bear harm, oppression, and disturbance from them, and so benefit sentient beings. The latter three counteract all afflictions in this way: through diligence, although bodhisattvas have not yet permanently subdued all afflictions or permanently destroyed all latent tendencies, they can courageously cultivate wholesome qualities, so that those afflictions cannot shake their applied practice in wholesome qualities; through meditative concentration, they permanently subdue afflictions; through prajñā, they permanently destroy latent tendencies."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason are the remaining perfections established as only four in number?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, because they serve as companions to the previous six perfections. Bodhisattvas take in sentient beings included by the first three perfections through the means of gathering, by skillful means, and establish them in wholesome qualities. Therefore I say that the perfection of skillful means is the companion of the first three. If bodhisattvas, because they have many afflictions in the present life, are unable to cultivate without interruption; because of weak intention and lower-realm understanding, are unable to abide inwardly in mind; and because they cannot hear, take as object, and well cultivate the bodhisattva collection, their meditative concentrations cannot give rise to world-transcending wisdom. They then gather a small and narrow provision of merit and give rise to right vows so that in a future life their afflictions will be light. This is called the perfection of vow. Because of this vow, their afflictions become slight and they can cultivate diligence. Therefore I say that the perfection of vow is the companion of the perfection of diligence.

"If bodhisattvas draw near to good persons, hear the true Dharma, and attend according to the principle, then by these conditions they transform inferior intention into excellent intention and can also obtain higher-realm understanding. This is called the perfection of power. Because of this power, they become able to abide inwardly in mind. Therefore I say that the perfection of power is the companion of the perfection of meditative concentration. If bodhisattvas are already able to hear, take as object, and well cultivate the bodhisattva collection, and can give rise to meditative concentration, this is called the perfection of wisdom. Because of this wisdom, they are able to give rise to world-transcending wisdom. Therefore I say that the perfection of wisdom is the companion of the perfection of prajñā."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason are the six perfections taught in this order?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, because each later one is brought forth depending on the previous one. If bodhisattvas have no clinging or stinginess toward body and possessions, they can receive and uphold pure precepts. To guard the precepts, they cultivate patience. Having cultivated patience, they can arouse diligence. Having aroused diligence, they can accomplish meditative concentration. Having meditative concentration, they can obtain world-transcending wisdom. Therefore I teach the perfections in this order."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, how many categories and distinctions does each of these six perfections have?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, each has three kinds. Generosity has three: giving Dharma, giving material goods, and giving fearlessness. Discipline has three: turning away from unwholesome discipline, giving rise to wholesome discipline, and giving rise to the discipline of benefiting sentient beings. Patience has three: patience in enduring enemies' harm, patience in accepting suffering, and patience in carefully examining dharmas. Diligence has three: armor-like diligence, applied diligence that gives rise to wholesome dharmas, and applied diligence that benefits sentient beings. Meditative concentration has three: meditative concentration as joyful abiding, which is non-discriminating, quiescent, extremely quiescent, faultless, and counteracts afflictions and many sufferings; meditative concentration that brings forth virtues; and meditative concentration that brings forth benefit for sentient beings. Wisdom has three: wisdom taking conventional truth as its object, wisdom taking ultimate truth as its object, and wisdom taking the benefit of sentient beings as its object."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason are the perfections called perfections?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, for five reasons: because there is no attachment, no clinging, no fault, no discrimination, and right dedication. No attachment means not being attached to things opposed to the perfections. No clinging means that the mind is not bound to any fruit and maturation of the perfections or to being repaid for kindness. No fault means that in these perfections, one has no uninterruptedly mixed defiled dharmas and is free from unskillful conduct. No discrimination means that, in these perfections, one does not cling to own-characteristics according to words. Right dedication means turning the perfections one has performed and accumulated toward the fruit of unsurpassed great bodhi."

"World-Honored One, what are called things opposed to the perfections?"

"Good son, you should understand that, in brief, there are six. First, deeply seeing virtues and advantages in pleasures of desire such as delight in desire, wealth, and freedom. Second, deeply seeing virtues and advantages in letting body, speech, and mind act as one likes. Third, deeply seeing virtues and advantages in being unable to bear others' contempt. Fourth, deeply seeing virtues and advantages in not cultivating diligently and being attached to pleasures of desire. Fifth, deeply seeing virtues and advantages in dwelling amid noise, busyness, worldly confusion, and mixed activity. Sixth, deeply seeing virtues and advantages in conceptual play based on seeing, hearing, sensing, knowing, and speaking."

"World-Honored One, what are the fruits and maturations of all these perfections?"

"Good son, you should understand that these too are, in brief, six: obtaining great wealth, being reborn in good destinies, having no enemies and no harm with many kinds of joy and happiness, becoming a leader of beings, having a body free from distress and harm, and having a great lineage."

"World-Honored One, what are called defiled dharmas mixed into the perfections?"

"Good son, you should understand them briefly through four kinds of applied practice: applied practice without compassion, applied practice not according to the principle, inconstant applied practice, and applied practice that is not earnest. Applied practice not according to the principle means that when cultivating one perfection, one is far removed from and damages the other perfections."

"World-Honored One, what is called unskillful conduct?"

"Good son, when bodhisattvas benefit sentient beings through the perfections, if they are satisfied merely by gathering material goods and benefiting sentient beings in that way, without causing them to leave unwholesome places and establishing them in wholesome places, this is called unskillful conduct. Why? Good son, merely doing this for sentient beings is not called true benefit. It is like filth: whether much or little, no one can make it fragrant and clean. In the same way, because sentient beings are conditioned by the suffering of formations, their nature is suffering. There is no skillful means by which merely giving material goods for temporary benefit could make them happy. Only establishing them in wondrous wholesome Dharma can be called the highest benefit."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, how many purities do all these perfections have?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, I never say that the perfections have any purity apart from the five characteristics above. Yet, relying on those matters generally and specifically, I will teach the characteristics of the purity of the perfections.

"Speaking generally, you should understand that there are seven characteristics of purity for all perfections. What are the seven? First, with regard to these dharmas, bodhisattvas do not seek to have others know about them. Second, after seeing these dharmas, they do not give rise to attachment. Third, with regard to these dharmas, they do not give rise to doubt, wondering whether they can obtain great bodhi. Fourth, they never praise themselves, disparage others, or feel contempt. Fifth, they are never arrogant or careless. Sixth, they are never satisfied by obtaining only a little. Seventh, because of these dharmas, they never give rise to jealousy, envy, or stinginess toward others.

"Speaking specifically, there are also seven characteristics of purity for all perfections. What are the seven? Bodhisattvas cultivate in accord with the seven characteristics of pure giving that I have taught: they practice pure giving through purity of the gift, purity of discipline, purity of view, purity of mind, purity of speech, purity of wisdom, and purity from stains. These are called the seven characteristics of pure giving.

"Furthermore, bodhisattvas are able to know well all training points established in the rules of discipline, know well how to leave behind transgressions, and possess constant discipline, firm discipline, discipline that is always practiced, discipline that always turns, and the receiving and training in all training points. These are called the seven characteristics of pure discipline.

"If bodhisattvas deeply give rise to trust based on the maturation of their own karmic fruits, then when any harmful matter becomes present, they do not become angry or inflamed; they do not insult in return, become angry, strike, threaten, mock, or answer harm with various harms; they do not harbor resentment; when admonished, they do not become enraged; they also do not wait for others to admonish them first; they do not practice patience from fear or defiled attachment; and they do not let go simply because they have done a favor. These are called the seven characteristics of pure patience.

"If bodhisattvas penetrate the equal nature of diligence, do not elevate themselves and belittle others because of courageous effort, possess great strength, possess great diligence, have ability, are firm and courageous, and never abandon the yoke with regard to wholesome dharmas, these are called the seven characteristics of pure diligence.

"If bodhisattvas have meditative concentration that well penetrates characteristics, complete meditative concentration, meditative concentration that includes both parts, meditative concentration that operates, meditative concentration without reliance, meditative concentration that is well cultivated and governed, and immeasurable meditative concentrations cultivated by hearing and taking the bodhisattva collection as object, these are called the seven characteristics of pure meditative concentration.

"If bodhisattvas are far removed from the two extremes of superimposition and denial and practice the middle way, this is called wisdom. Through this wisdom, they know exactly as they are the meanings of the gates of liberation, namely emptiness, wishlessness, and signlessness; the meaning of having own-nature, namely the three own-natures, the discriminated, attached-to, the dependent, and the perfectly accomplished; the meaning of having no own-nature, namely the three naturelessnesses of characteristic, arising, and the ultimate; the meaning of conventional truth, namely the five sciences; and the meaning of ultimate truth, namely the seven suchnesses. Also, because they often abide in non-discrimination, separated from all conceptual play, with a single principle as their direction, because boundless Dharma as a whole is their object, and because of vipaśyanā, they can well accomplish practice of Dharma in accord with Dharma. These are called the seven characteristics of pure wisdom."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, what activity does each of these five characteristics have?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, you should understand that those characteristics have five activities. Because bodhisattvas have no attachment, in the present Dharma they always and earnestly apply themselves diligently and without carelessness to the perfections they cultivate. Because they have no clinging, they take up causes for future freedom from carelessness. Because they have no fault, they can rightly cultivate perfections that are perfectly complete, perfectly pure, and perfectly bright. Because they have no discrimination, the perfection of skillful means is quickly completed. Because they dedicate rightly, the perfections in every birthplace and their lovely fruits and maturations are all inexhaustible, up to unsurpassed, complete, perfect awakening."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, among the perfections just taught, which are most vast, which are undefiled, which are most bright, which are immovable, and which are most pure?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, the nature of no attachment, the nature of no clinging, and the nature of right dedication are most vast. The nature of no fault and the nature of no discrimination are undefiled. What is done through discernment is most bright. Those who have entered the ground of irreversible dharmas are called immovable. What is included by the ten grounds and by the Buddha ground is called most pure."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason are the lovely fruits and maturations of the perfections obtained by bodhisattvas always inexhaustible, and why are the perfections themselves inexhaustible?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, because they arise and are cultivated in uninterrupted succession, depending on one another."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, for what reason do these bodhisattvas deeply trust in and delight in the perfections, rather than in the lovely fruits and maturations obtained from those perfections?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, for five reasons: the perfections are the supreme cause of joy and happiness; the perfections are the cause of the ultimate benefit of all, self and others; the perfections are the cause of those lovely fruits and maturations in future lives; the perfections are not a basis for defilements; and the perfections are not dharmas that finally change and decay."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, how many supreme majestic virtues does each perfection have?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, you should understand that each perfection has four supreme majestic virtues. First, while one is rightly practicing that perfection, one can abandon the counteractives of stinginess, breach of discipline, anger in the mind, laziness, distraction, and tendencies of view. Second, while one is rightly practicing it, it can become a true provision for unsurpassed, complete, perfect awakening. Third, while one is rightly practicing it, in the present Dharma one can gather and benefit sentient beings by oneself. Fourth, while one is rightly practicing it, in future lives one can obtain vast, inexhaustible, lovely fruits and maturations."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, what is the cause of all these perfections, what is their fruit, and what is their great benefit?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, all these perfections have great compassion as their cause; their fruits are subtle, wondrous, and lovely maturations, and the benefiting of all sentient beings; and their great benefit is the completion of unsurpassed, vast bodhi."

Avalokiteśvara Bodhisattva said to the Buddha, "World-Honored One, if bodhisattvas possess all inexhaustible treasures and accomplish great compassion, for what reason can poverty still be found among beings in the world?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, this is the fault of those sentient beings' own karma. If it were not so, bodhisattvas always cherish the mind of benefiting others and always possess inexhaustible treasures. If sentient beings had no bad karma of their own that could obstruct them, how could poverty be found in the world? It is like hungry ghosts tormented in body by great heat and thirst: when they see the water of the great ocean, it all appears dried up. This is not the fault of the ocean; it is only the fault of the hungry ghosts' own karma. In the same way, the treasures given by bodhisattvas are like a great ocean and have no fault. It is only the fault of sentient beings' own karma, like the evil karmic power of hungry ghosts that causes there to be no fruit."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, by which perfection do bodhisattvas take up the naturelessness of all dharmas?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, by the perfection of prajñā they can take up the naturelessness of dharmas."

"World-Honored One, if the perfection of prajñā can take up the naturelessness of dharmas, why does it not take up their nature of having own-nature?"

"Good son, I never say that naturelessness takes up naturelessness. Yet naturelessness is separated from all words and letters and is realized within oneself. It cannot be proclaimed while abandoning spoken words and letters. Therefore I say that the perfection of prajñā can take up the naturelessness of dharmas."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, the Buddha has taught perfection, near perfection, and great perfection. What is perfection, what is near perfection, and what is great perfection?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, if bodhisattvas cultivate generosity and the others through boundless time and accomplish wholesome dharmas, yet afflictions still manifest as before, and they cannot subdue them but are subdued by them, namely while weak or middling resolute understanding turns on the ground of conduct through resolute understanding, this is called perfection. Again, if through boundless time they cultivate generosity and the others, gradually increase further, and accomplish wholesome dharmas, while afflictions still manifest as before, yet they can subdue them and are not subdued by them, namely from the first ground upward, this is called near perfection. Again, if through boundless time they cultivate generosity and the others, increase still further, and accomplish wholesome dharmas, so that no afflictions manifest at all, namely from the eighth ground upward, this is called great perfection."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, how many kinds of latent afflictive tendencies can there be on these grounds?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, in brief there are three. First are latent tendencies whose companions have been harmed, found on the first five grounds. Why? Good son, manifest afflictions that are not innate are companions supporting the manifest activity of innate afflictions. At that time they permanently no longer exist, and therefore they are called latent tendencies whose companions have been harmed. Second are weak latent tendencies, found on the sixth and seventh grounds, because subtle manifest activity is subdued by cultivation and does not manifest. Third are subtle latent tendencies, found from the eighth ground upward. From then on, all afflictions no longer manifest, and only the cognitive obstruction remains as a basis."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, by how many kinds of severing of coarseness and heaviness are these latent tendencies indicated?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, only by two kinds. The first two are indicated by severing coarseness and heaviness that is in the skin. The third is indicated by severing coarseness and heaviness that is in the flesh. When coarseness and heaviness in the bones is severed, I say one is permanently separated from all latent tendencies, and that stage is the Buddha ground."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, through how many incalculable eons can such coarseness and heaviness be severed?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, through three great incalculable eons, or through boundless eons, because the eons measured by years, months, half-months, days and nights, hours, half-hours, brief moments, instants, and kṣaṇas are incalculable."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, regarding afflictions that arise for bodhisattvas on the grounds, what characteristic, what fault, and what virtue should be understood?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, they have the characteristic of not being defiled. Why? On the first ground, these bodhisattvas have definitely penetrated well the dharma-realm of all dharmas. Through this condition, bodhisattvas give rise to afflictions only knowingly, not unknowingly. Therefore they are called undefiled in characteristic. They cannot produce suffering in their own bodies, so they are without fault. When bodhisattvas give rise to such afflictions, they can sever causes of suffering in the realm of sentient beings. Therefore they have immeasurable virtue."

Avalokiteśvara Bodhisattva again said to the Buddha, "How marvelous, World-Honored One. Unsurpassed bodhi has such great virtuous benefit that even the afflictions bodhisattvas give rise to surpass all roots of goodness of sentient beings, śrāvakas, and solitary buddhas, to say nothing of its other immeasurable virtues."

Avalokiteśvara Bodhisattva again said to the Buddha, "World-Honored One, as the World-Honored One has said, 'Whether the śrāvaka vehicle or the Great Vehicle, there is only one vehicle.' What hidden intent does this have?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, in the śrāvaka vehicle I proclaim the various own-natures of dharmas, such as the five aggregates, the six inner sense-fields, the six outer sense-fields, and so on. In the Great Vehicle, I teach that those very dharmas share one and the same dharma-realm and one and the same principle. Therefore I do not teach a nature of difference among the vehicles. Within this, some people follow the words and wrongly discriminate about the meaning: one group superimposes, another group denies. Again, with regard to the principles by which the vehicles differ, they say these contradict one another, and in this way, back and forth, disputes arise. This is called the hidden intent here."

At that time, Bodhisattva Mahāsattva Avalokiteśvara again said to the Buddha, "World-Honored One, within this Dharma-gateway of the Saṃdhinirmocana, what is this teaching called? How should I uphold it?"

The Buddha told Avalokiteśvara Bodhisattva, "Good son, this is called the definitive teaching of the grounds and perfections. You should uphold it as the definitive teaching of the grounds and perfections."

When this definitive teaching of the grounds and perfections was spoken, within the great assembly seventy-five thousand bodhisattvas all obtained the bodhisattva Great Vehicle Light Samādhi.