[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) › 1.40 # 大方廣圓覺修多羅了義經 1.40 The Sutra of Perfect Enlightenment 1.40 - **Language:** English ### [1.40](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.40) ies and minds are now calm and composed, and we have gained great benefit. For the sake of the Dharma assembly that has come here, I pray that you will further expound the nature of the perfectly consummated enlightenment of the Dharma King. How are the realizations and attainments of all sentient beings, bodhisattvas, and World-honored Tathāgatas to be distinguished? \[May your answer\] cause sentient beings in the final age to hear this sagely teaching, to follow it, to awaken their understanding of it, and to gradually enter into it.” Having spoken these words, he prostrated himself fully. He made his request in this way three times in succession. At that time the World-honored One addressed Pure Wisdom Bodhisattva, saying, “Excellent! How excellent, son of good family, that, for the sake of bodhisattvas and sentient beings in the final age, you are thus able to inquire of the Tathāgata about the distinctions among the gradual stages. Now listen carefully to what I shall expound to you.” Then Pure Wisdom Bodhisattva, delighted to receive the teaching, listened silently along with the great assembly. “Son of good family, the intrinsic nature of perfect enlightenment is not a \[distinct\] nature, and yet \[each of\] those \[distinct\] natures have it. It arises in accordance with various natures, but it can neither be gained nor realized. Within true reality there are really neither bodhisattvas nor sentient beings. Why? Because bodhisattvas and sentient beings are altogether illusory projections. When illusory projections are extinguished, there is no one to gain or realize it. Just as the eye cannot see itself, so the nature is itself universally equal without there being anything that is universally equal. “When sentient beings are deluded they are not yet able to extinguish all their illusory projections, and distinctions are then apparent among their delusive achievements in regard to whether they are extinguished or not yet extinguished. If they gain accordance with the Tathāgata’s utter quiescence, then there is really neither any quiescence nor anyone who is quiescent. “Son of good family, due to their delusive conception of self and their self-love from beginningless time, all sentient beings have never themselves known that they appear and disappear moment of thought after moment of thought. Therefore they give rise to likes and dislikes and become indulgently attached to the five desires. If they meet a good friend, whose instruction causes them to awaken their understanding of the nature of pure, perfect enlightenment and generate understanding of their appearing and disappearing, they then know that the very nature of this birth consists of anxiety. If, again, there is someone who cuts off anxiety forever, he gains the purity of the dharmadhātu. Because such an understanding of purity itself constitutes an obstacle, one is not free in regard to perfect enlightenment. This is what is meant by an ordinary person according with the nature of enlightenment. “Son of good family, all bodhisattvas regard such understanding as an obstacle. Even though they cut off the obstacle of understanding, they still abide in that awareness. Their awareness of this obstacle is an obstacle, and they are not free. This is what is meant by bodhisattvas who have not yet entered into the higher stages (bhūmis) according with the nature of enlightenment. “Son of good family, having illumination and having awareness are both called obstructions. Therefore, when the bodhisattva is always aware and does not abide anywhere, illumination and illuminator are simultaneously quiescent. Just as in the case of a person cutting off his own head, once it is cut off there is no one left to cut it off, so in the case of obstructions themselves being extinguished by the obstructed mind, once the obstructions are eliminated there is no longer anyone left to eliminate them. The teaching of the scriptures are like a finger pointing to the moon: once one sees the moon, one clearly knows that in the end the finger is not the moon. The multifarious teachings of all Tathāgatas in instructing bodhisattvas are also like this. Chapter VI - [Previous: 1.36](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.36) - [Next: 1.45](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.45) - [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.1.40) — English, machine translation ## Linked texts (1) - [大方廣圓覺修多羅了義經](https://indike.org/pramana/in.bauddha.taisho.842.1.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.40](https://indike.org/pramana/in.bauddha.taisho.842~en-bdk.1.40) · Pramāṇa