[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣圓覺修多羅了義經](https://indike.org/pramana/in.bauddha.taisho.842) › [The Sutra of Perfect Enlightenment](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk) › 1.19 # 大方廣圓覺修多羅了義經 1.19 The Sutra of Perfect Enlightenment 1.19 - **Language:** English ### [1.19](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.19) fully encompassing the three worlds throughout all space is universally equal, pure, and undisturbed. “Son of good family, since space is universally equal and undisturbed, you should know that the nature of enlightenment is universally equal and undisturbed. Because the four great elements are undisturbed, you should know that the nature of enlightenment is universally equal and undisturbed. In this way, since everything including the eighty-four thousand dhāraṇī gates is universally equal and undisturbed, you should know that the nature of enlightenment is universally equal and undisturbed. “Son of good family, because the nature of enlightenment is all-per- vading, pure, undisturbed, perfect, and without limit, you should know that the six senses pervade the entire dharmadhātu. Because the six senses are all-pervasive, you should know that the six types of sense objects pervade the entire dharmadhātu. Because the six types of sense objects are all-per- vasive, you should know that the four great elements pervade the dharma- dhātu. In the same way everything, including the eighty-four thousand dhāraṇī gates, pervades the entire dharmadhātu. “Son of good family, because the nature of subtle enlightenment is also all-pervasive, the nature of the senses and the nature of their objects encounter no impairment and no adulteration. Because the senses and their objects are without impairment, in the same way nothing, including the eighty-four thou- sand dhāraṇī gates, impairs or adulterates anything else. It is like hundreds or thousands of lamps, whose light illuminates a single room: their light per- vades everywhere without impairment and without adulteration. “Son of good family, because their enlightenment is fully realized, you should know that the bodhisattva is neither bound by the Dharma nor seeks liberation from the Dharma. He neither loathes samsara nor cherishes nir- vana. He neither respects those who uphold the precepts nor despises those who violate the prohibitions. He neither values seasoned practitioners nor looks down on beginners. Why? Because all are enlightened. It is like the light of the eyes that apprehends the objects before them. The light is per- fectly pervasive and attains the condition of being without likes and dislikes. Why? Because the essence of the light, being nondual, is without likes and dislikes. “Son of good family, as for those bodhisattvas and sentient beings in the final age who would cultivate this mind and attain full realization, there is neither cultivation nor full realization in regard to this teaching. Perfect enlightenment shines everywhere, is quiescence, and is nondual. Within it the hundreds of thousands of myriads of millions of buddha lands, whose incalculable, inexpressible number is more numerous than the grains of sand in the Ganges River, randomly appear and disappear like illusory flowers in the sky, are neither identical to nor distinct from one another, and are neither bound nor liberated. When one first realizes that from the very beginning sentient beings have already attained buddhahood, samsara and nirvana seem like last night’s dream. “Son of good family, because they are like last night’s dream, you should know that both samsara and nirvana neither arise nor perish, neither come nor go; that that which is realized has neither gain nor loss, neither acceptance nor rejection; and that the one who realizes this neither arises nor ceases, neither abides nor perishes. Since there is neither subject nor object in this realization, in the end there is neither realization nor realizer, and the entire Dharma-nature is universally equal and unimpaired. “Son of good family, if those bodhisattvas practice like this, gradually advance like this, think like this, carry on like this, practice expedient methods like this, develop their enlightened understanding like this, and seek the Dharma like this, they will be without delusion or distress.” At that time the World-honored One, wanting to restate his meaning, uttered this verse: Universal Eyes, you should know that - [Previous: 1.17](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.17) - [Next: 1.23](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.23) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.842~en-mt.1.19) — English, machine translation ## Linked texts (1) - [大方廣圓覺修多羅了義經](https://indike.org/pramana/in.bauddha.taisho.842.1.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.19](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.19) · Pramāṇa