{"id":1170,"date":"2023-06-27T09:00:00","date_gmt":"2023-06-27T13:00:00","guid":{"rendered":"http:\/\/www.vbatoronto.org\/en\/?p=1170"},"modified":"2023-06-27T10:48:05","modified_gmt":"2023-06-27T14:48:05","slug":"perfect-enlightenment-20-buddha-teaches-the-practice-in-stages","status":"publish","type":"post","link":"https:\/\/www.vbatoronto.org\/en\/2023\/06\/27\/perfect-enlightenment-20-buddha-teaches-the-practice-in-stages\/","title":{"rendered":"Perfect Enlightenment 20: Buddha Teaches the Practice in Stages"},"content":{"rendered":"

Translator’s note: In this section, Buddha highlights the different positions “according with the nature of enlightenment” as a way to illustrate the practice in stages, where Buddha mentions the famous analogy of “finger pointing to the moon.” We take this opportunity to repost to Master Tam’s original introduction<\/a> to the “Beyond Word” series, where the discussion makes a journey from dependent arising due to interdependence and relativity, to dependent arising due to mutual obstruction, and beyond.<\/em><\/p>\n

In the previous columns (18<\/a>, 19<\/a>), bodhisattva Pure Wisdom asked if there were any differences in the realization by sentient beings, bodhisattvas, and buddhas, to which Buddha had proceeded with the first part of the answer. Below is the second part.<\/em><\/p>\n

As usual, click here for the table of contents<\/a> to revisit the dialogue between Buddha and previous bodhisattvas.<\/em><\/p>\n

Show scripture (Chinese).<\/span>

<\/span><\/strong><\/p>\n

Chinese:<\/h2>\n

\u300c\u5584\u7537\u5b50\uff01\u4e00\u5207\u773e\u751f\u5f9e\u7121\u59cb\u4f86\u7531\u5984\u60f3\u6211\u53ca\u611b\u6211\u8005\uff0c\u66fe\u4e0d\u81ea\u77e5\u5ff5\u5ff5\u751f\u6ec5\uff0c\u6545\u8d77\u618e\u611b\uff0c\u803d\u8457\u4e94\u6b32\uff1b\u82e5\u9047\u5584\u53cb\u6559\u4ee4\u958b\u609f\u6de8\u5713\u89ba\u6027\u767c\u660e\u8d77\u6ec5\uff0c\u5373\u77e5\u6b64\u751f\u6027\u81ea\u52de\u616e\u3002\u82e5\u5fa9\u6709\u4eba\u52de\u616e\u6c38\u65b7\u5f97\u6cd5\u754c\u6de8\uff0c\u5373\u5f7c\u6de8\u89e3\u70ba\u81ea\u969c\u7919\uff0c\u6545\u65bc\u5713\u89ba\u800c\u4e0d\u81ea\u5728\u3002\u6b64\u540d\u51e1\u592b\u96a8\u9806\u89ba\u6027\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u4e00\u5207\u83e9\u85a9\uff0c\u898b\u89e3\u70ba\u7919\uff0c\u96d6\u65b7\u89e3\u7919\uff0c\u7336\u4f4f\u898b\u89ba\uff0c\u89ba\u7919\u70ba\u7919\u800c\u4e0d\u81ea\u5728\uff1b\u6b64\u540d\u83e9\u85a9\u672a\u5165\u5730\u8005\u96a8\u9806\u89ba\u6027\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u6709\u7167\u6709\u89ba\u4ff1\u540d\u969c\u7919\uff0c\u662f\u6545\u83e9\u85a9\u5e38\u89ba\u4e0d\u4f4f\uff0c\u7167\u8207\u7167\u8005\u540c\u6642\u5bc2\u6ec5\uff0c\u8b6c\u5982\u6709\u4eba\u81ea\u65b7\u5176\u9996\uff0c\u9996\u5df2\u65b7\u6545\u7121\u80fd\u65b7\u8005\uff1b\u5247\u4ee5\u7919\u5fc3\u81ea\u6ec5\u8af8\u7919\uff0c\u7919\u5df2\u65b7\u6ec5\u7121\u6ec5\u7919\u8005\u3002\u4fee\u591a\u7f85\u6559\u5982\u6a19\u6708\u6307\uff0c\u82e5\u5fa9\u898b\u6708\uff0c\u4e86\u77e5\u6240\u6a19\u7562\u7adf\u975e\u6708\uff1b\u4e00\u5207\u5982\u4f86\u7a2e\u7a2e\u8a00\u8aaa\u958b\u793a\u83e9\u85a9\u4ea6\u5fa9\u5982\u662f\u3002\u6b64\u540d\u83e9\u85a9\u5df2\u5165\u5730\u8005\u96a8\u9806\u89ba\u6027\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u4e00\u5207\u969c\u7919\u5373\u7a76\u7adf\u89ba\uff0c\u5f97\u5ff5\u3001\u5931\u5ff5\u7121\u975e\u89e3\u812b\uff0c\u6210\u6cd5\u3001\u7834\u6cd5\u7686\u540d\u6d85\u69c3\uff0c\u667a\u6167\u3001\u611a\u7661\u901a\u70ba\u822c\u82e5\uff0c\u83e9\u85a9\u3001\u5916\u9053\u6240\u6210\u5c31\u6cd5\u540c\u662f\u83e9\u63d0\uff0c\u7121\u660e\u3001\u771f\u5982\u7121\u7570\u5883\u754c\uff0c\u8af8\u6212\u3001\u5b9a\u3001\u6167\u53ca\u5a6c\u3001\u6012\u3001\u7661\u4ff1\u662f\u68b5\u884c\uff0c\u773e\u751f\u3001\u570b\u571f\u540c\u4e00\u6cd5\u6027\uff0c\u5730\u7344\u3001\u5929\u5bae\u7686\u70ba\u6de8\u571f\uff0c\u6709\u6027\u3001\u7121\u6027\u9f4a\u6210\u4f5b\u9053\uff1b\u4e00\u5207\u7169\u60f1\u7562\u7adf\u89e3\u812b\uff0c\u6cd5\u754c\u6d77\u6167\u7167\u4e86\u8af8\u76f8\u7336\u5982\u865b\u7a7a\u3002\u6b64\u540d\u5982\u4f86\u96a8\u9806\u89ba\u6027\u3002<\/p>\n

\u300c\u5584\u7537\u5b50\uff01\u4f46\u8af8\u83e9\u85a9\u53ca\u672b\u4e16\u773e\u751f\uff0c\u5c45\u4e00\u5207\u6642\u4e0d\u8d77\u5984\u5ff5\uff0c\u65bc\u8af8\u5984\u5fc3\u4ea6\u4e0d\u606f\u6ec5\uff0c\u4f4f\u5984\u60f3\u5883\u4e0d\u52a0\u4e86\u77e5\uff0c\u65bc\u7121\u4e86\u77e5\u4e0d\u8fa8\u771f\u5be6\u3002\u5f7c\u8af8\u773e\u751f\u805e\u662f\u6cd5\u9580\uff0c\u4fe1\u89e3\u53d7\u6301\u4e0d\u751f\u9a5a\u754f\u3002\u662f\u5247\u540d\u70ba\u96a8\u9806\u89ba\u6027\u3002\u5584\u7537\u5b50\uff01\u6c5d\u7b49\u7576\u77e5\uff01\u5982\u662f\u773e\u751f\u5df2\u66fe\u4f9b\u990a\u767e\u5343\u842c\u5104\u6052\u6cb3\u6c99\u8af8\u4f5b\u53ca\u5927\u83e9\u85a9\uff0c\u690d\u773e\u5fb7\u672c\uff1b\u4f5b\u8aaa\u662f\u4eba\u540d\u70ba\u6210\u5c31\u4e00\u5207\u7a2e\u667a\u3002\u300d<\/span><\/p>\n

<\/div>\n

Show scripture (English).<\/span>

<\/span><\/strong><\/p>\n

English:<\/h2>\n

\u201cGood sons, all sentient beings have, because of a deludedly conceived self and attachment to that self, beginninglessly never known moment-to-moment arising and cessation for themselves; therefore they arise likes and dislikes, and become addicted to the objects in the five sense fields. If they meet a Genuine Teacher, he will awaken them to the essence of pure Perfect Enlightenment. Discovering arising and cessation, they will directly know that this mind’s very nature is that of anxiety. There may be a person who permanently severs that anxiety and experiences the purity of the realm of reality, but who allows his understanding of purity in turn to become a hindrance. This person is tending towards Perfect Enlightenment but is not perfectly free. He is called a worldling who is according with the nature of enlightenment.\u201d<\/p>\n

\u201cGood sons, all bodhisattvas see their understanding as an obstruction. But even if they eliminate the understanding-obstruction they still abide in a view of enlightenment. This enlightenment-obstruction becomes a hindrance and they are not perfectly free. They are called bodhisattvas who have not yet entered the bodhisattva grounds who are according with the nature of enlightenment.\u201d<\/p>\n

\u201cGood sons, since illumination and enlightenment are also hindrance and obstruction, the bodhisattva is always enlightened without abiding. Illumination and illuminator simultaneously vanish. It is like the case of a person who cuts off his own head\u2014when the head is cut off, there is no longer any \u2018cutter.\u2019 Hence the use of the obstructing mind to eliminate all obstructions: when obstructions have been eliminated, there is no one to eliminate obstructions. These are called bodhisattvas who have entered the bodhisattva grounds who are according with the nature of enlightenment.\u201d<\/p>\n

\u201cGood sons, all hindrances are none other than ultimate enlightenment. Whether you attain mindfulness or lose mindfulness, they are none other than liberation. Establishing the Dharma and refuting the Dharma are both called nirvana; wisdom and folly are equally praj\u00f1\u0101; the method that is perfected by bodhisattvas and false teachers is the same bodhi; ignorance and suchness are not different realms; morality, concentration and wisdom, as well as desire, hatred and ignorance are all divine practices; sentient beings and lands share the same dharma nature; hell and heaven are both the Pure Land; those having Buddha-nature and those not having it equally accomplish the Buddha’s enlightenment. All defilements are ultimately liberation. The dharmadh\u0101tu\u2019s ocean-like wisdom completely illuminates all marks to be just like the vast expanse. This is called the Tath\u0101gata’s accordance with the nature of enlightenment.\u201d<\/p>\n

\u201cGood sons, if all bodhisattvas and sentient beings of the degenerate age would merely do this: at all times, not arise false thoughts; in false states of mind, not strive for cessation; when abiding in false objects, not try to impose a complete understanding; while lacking complete understanding, not try to analyze true reality. If these sentient beings, hearing this teaching, believe, understand, assimilate and remember it without being shocked or frightened by it, they are said to be according with the nature of enlightenment.\u201d<\/p>\n

\u201cGood sons, you should all be aware that these sentient beings have already made offerings to myriads of Buddhas a quintillion times as numerous as the grains of sand in the Ganges river, and have cultivated their roots of virtue with as many great bodhisattvas. I call these people fully developed in omniscience.\u201d<\/p>\n

<\/div>\n

Commentary:<\/h2>\n

Buddha answered the question on the stages of practice, for which there are four.<\/p>\n

A worldling who is according to the nature of enlightenment... click to show more.<\/span>

<\/span><\/strong><\/p>\n

First, sentient beings who is according with the nature of enlightenment. Since beginningless time, because of a deludedly conceived self and attachment to that self, there arises likes and dislikes, and the five desires. From learning the correct view, one awakens to no longer take the arising and cessation of deluded thoughts as the self, knowing that they are only the anxiety of the mind. If the burden of anxiety can be severed, one attains the purity of dharmadh\u0101tu (\u5f97\u6cd5\u754c\u6de8), which is also what the Nyingma tradition calls \u201crest in the nature of mind\u201d (\u5fc3\u6027\u4f11\u606f). But if one deems this the ultimate, then this understanding of purity would naturally become an obstacle, for one has become trapped within the realm of \u201crest in the nature of mind,\u201d where mind has yet entered perfect enlightenment. The scripture therefore says, one is \u201ctending towards perfect enlightenment but is not perfectly free.\u201d Such a person Buddha called, \u201ca worldling who is according to the nature of enlightenment.\u201d<\/p>\n

<\/div>\n

Bodhisattvas who have not yet entered the bodhisattva grounds...<\/span>

<\/span><\/strong><\/p>\n

Second, bodhisattvas who have yet entered bodhisattva grounds but are \u201caccording with the nature of enlightenment.\u201d Proceeding from before, understanding that one\u2019s attainment is also an obstacle, one continues the practice to resolve it. However, while one can transcend the obstacle from one\u2019s understanding, there still remains a perspective on enlightenment. A view of enlightenment is simply an observational wisdom a bodhisattva of each ground abides by. This observational wisdom at each bodhisattva ground can also become an obstruction for the practitioner, and hence, \u201cthis enlightenment-obstruction becomes a hindrance and they are not perfectly free.\u201d They are what Buddha called \u201cbodhisattvas who have not yet entered the bodhisattva grounds who are according with the nature of enlightenment.\u201d Bodhisattvas on the seventh ground and prior are all in this position. In the Nyingma tradition, while there is a natural liberation from the nature of mind, and one is simultaneously limited by the nature of phenomena.<\/p>\n

<\/div>\n

Bodhisattvas who have entered the bodhisattva grounds...<\/span>

<\/span><\/strong><\/p>\n

Third, bodhisattvas who have entered bodhisattva grounds who are according with the nature of enlightenment. \u201cIllumination and enlightenment are also hinderance and obstruction.\u201d Illumination refers to wisdom observation, it is an observation via the self-realized wisdom of all phenomena. (This is the same illumination in the line \u201cilluminating all five aggregates as entirely insubstantial\u201d in the Heart S\u016btra<\/em>.) Enlightenment is the state-of-mind resulting in this illumination. The two are both necessary to a practitioner, for illumination forms the path, enlightenment is the result. A practitioner conducts themselves in the practice, the practice must come to a fruition, one cannot depart from the two, and yet they also form obstacles on each ground, for one who forever abides in the illumination and enlightenment of a ground will never surpass it.<\/p>\n

To eliminate the obstacle from the illumination and enlightenment, the bodhisattva must transcend the two. The scripture therefore says, \u201cThe bodhisattva is always enlightened without abiding. Illumination and illuminator simultaneously vanish.\u201d This deserves an explanation.<\/p>\n

The scripture explains with an analogy. It says, \u201cIt is like the case of a person who cuts off his own head\u2014when the head is cut off, there is no longer any cutter.\u201d The analogy says there is no longer the subject and object of the cutting. The head is the object, the person is the subject. But when the head is cut off, the person is no longer, then at the cutting of the object, the subject of the cutting also ceases. Since there is neither the subject nor the object, there is not the wisdom that can cut, nor the obstacle to be cut. The scripture therefore says, \u201cHence the use of the obstructing mind to eliminate all obstructions: when obstructions have been eliminated, there is no one to eliminate obstructions.\u201d This is the realm of a bodhisattva who is always enlightened but never abiding, because \u201cillumination and illuminator simultaneously vanish.\u201d According to the Nyingma tradition, this is the natural liberation from the nature of phenomena, simultaneously an abiding in the nature of equality.<\/p>\n

The teaching of practicing perfect enlightenment is like a finger pointing at the moon. If one considers seeing the finger as sufficient, it is akin to abiding in the sayings of perfect enlightenment, such that enlightenment has yet to be realized. If one sees the moon and not the finger, then one is no longer only concerned with the sayings, but also giving justice to the teaching of perfect enlightenment. For those who still only see the finger and not yet the moon, Buddha calls them \u201cbodhisattvas who have entered the bodhisattva grounds who are according with the nature of enlightenment.\u201d This includes bodhisattvas on the tenth ground, whether one has entered the ground of purity or not.<\/p>\n

<\/div>\n

The final position...<\/span>

<\/span><\/strong><\/p>\n

The last one is at the ultimate position, the tath\u0101gatas who are according with the nature of enlightenment. Bodhisattvas who abide in the nature of equality, at the ultimate realization of perfect enlightenment, realize the natural liberation from the nature of equality. Even in the nature of equality one does not dwell. The scripture describes this realm with ten pairs of dharma, summarized as \u201call hindrances are none other than ultimate enlightenment.\u201d The ten pairs are:<\/p>\n

    \n
  1. \n
      \n
    1. \u201cWhether you attain mindfulness or lose mindfulness, they are none other than liberation.\u201d<\/li>\n
    2. \u201cEstablishing the Dharma and refuting the Dharma are both called nirvana.\u201d<\/li>\n
    3. \u201cWisdom and folly are equally praj\u00f1\u0101.\u201d<\/li>\n
    4. \u201cThe method that is perfected by bodhisattvas and false teachers is the same bodhi.\u201d<\/li>\n
    5. \u201cIgnorance and suchness are not different realms.\u201d<\/li>\n
    6. \u201cMorality, concentration and wisdom, as well as desire, hatred and ignorance are all divine practices.\u201d<\/li>\n
    7. \u201cSentient beings and lands share the same dharma nature.\u201d<\/li>\n
    8. \u201cHell and heaven are both the Pure Land.\u201d<\/li>\n
    9. \u201cThose having Buddha-nature and those not having it equally accomplish the Buddha’s enlightenment.\u201d<\/li>\n
    10. \u201cAll defilements are ultimately liberation.”<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

      <\/div>\n

      On the ten pairs...<\/span>

      <\/span><\/strong><\/p>\n

      If one considers the ten pairs as illustrations of equality, this view is not yet ultimate, for the ultimate perfect enlightenment, there is no longer dharma of relativity to be established. What ordinary people consider as relative phenomena, they are in actuality of one taste. To speak of one taste, equality has already transcended. (To speak of equality, there exists still duality; equality must be surpassed to become one taste.) This is then the natural liberation from the nature of equality. Those on the path of practicing perfect enlightenment have yet become free from the nature of equality, one is still trapped by equality, knowing equality but not oneness.<\/p>\n

      In the ten pairs, the former is the obstruction, the latter is the ultimate awakening. If seen as obstruction, it is because one still believes there exists obstruction to be eliminated. If there exists an obstacle to be eliminated, then there must also exist the person and the method to eliminate the obstacle. Since there is the method of elimination and the person who eliminates, there exists the ego self and the phenomenal self. Even if one speaks of the equality of beings and phenomena, this equality is none other than the equality of ego selves, and the equality of phenomenal selves, which cannot be called perfect enlightenment. Now in terms of the natural liberation of equality, all obstructions are not only equal to perfect enlightenment, they are both the natural spontaneous dependent arising of dharmakaya. Therefore the two are oneness. This is analogous to the mirror images and the mirror are oneness; the moon on water and water are oneness; the images on the television and the television are oneness. The awareness of oneness is then perfect enlightenment.<\/p>\n

      <\/div>\n

      Awareness of Oneness...<\/span>

      <\/span><\/strong><\/p>\n

      And exactly because of the awareness of oneness, one can now speak of \u201cthe dharmadh\u0101tu\u2019s ocean-like wisdom completely illuminates all marks to be just like the vast expanse.\u201d The realm of awareness is said to be \u201cthe dharmadh\u0101tu\u2019s ocean-like wisdom\u201d to mean that wisdom is ocean-like pervading the entire dharmadh\u0101tu. This wisdom illuminates all appearances, seeing that they are oneness, like the vast expanse. Whenever Buddhists refer to the sky or the vast expanse, it refers to dharmakaya. Buddha had emphasized that one can use the vast expanse as the analogy for dharmakaya, for all appearances are dharmakaya. In the world of sentient beings and objects, a blade of grass, a tree, a speck of dust, a droplet of water, they are none other than dharmakaya. Dharmakaya and all phenomena are oneness, all appearances are oneness, this is then perfect enlightenment. At this position, Buddha called it \u201cthe Tath\u0101gata’s accordance with the nature of enlightenment.\u201d<\/p>\n

      If the Tath\u0101gata\u2019s accordance with the nature of enlightenment is awakened, while the deluded thoughts are no longer aroused, the deluded mind does not cease; while abiding in the realm of illusion, one does not compound on this realm with understanding; while one is without understanding, it is not a distinction of truth or untruth. If one accepts and has faith in this realm, and is not in terror of it, one is then said to be in accordance with the nature of enlightenment, this way is the way to the accomplishment of omniscience.<\/p>\n

      The above describes the four positions of accordances with wisdom. The differences in the accordance give rise to the four positions. This concludes the answer to Pure Wisdom.<\/p>\n

      <\/div>\n

      Chinese:<\/h2>\n

      Show scripture (Chinese), concluding verse<\/span>

      <\/span><\/strong><\/p>\n

      \u723e\u6642\uff0c\u4e16\u5c0a\u6b32\u91cd\u5ba3\u6b64\u7fa9\u800c\u8aaa\u5048\u8a00\uff1a<\/p>\n

      \u6e05\u6de8\u6167\u7576\u77e5\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5713\u6eff\u83e9\u63d0\u6027\uff0c
      \n\u7121\u53d6\u4ea6\u7121\u8b49\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u7121\u83e9\u85a9\u773e\u751f\u3002
      \n\u89ba\u8207\u672a\u89ba\u6642\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u6f38\u6b21\u6709\u5dee\u5225\uff0c
      \n\u773e\u751f\u70ba\u89e3\u7919\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u83e9\u85a9\u672a\u96e2\u89ba\u3002
      \n\u5165\u5730\u6c38\u5bc2\u6ec5\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u4e0d\u4f4f\u4e00\u5207\u76f8\uff0c
      \n\u5927\u89ba\u6089\u5713\u6eff\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u540d\u70ba\u904d\u96a8\u9806\u3002
      \n\u672b\u4e16\u8af8\u773e\u751f\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u5fc3\u4e0d\u751f\u865b\u5984\uff0c
      \n\u4f5b\u8aaa\u5982\u662f\u4eba\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u73fe\u4e16\u5373\u83e9\u85a9\u3002
      \n\u4f9b\u990a\u6052\u6c99\u4f5b\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u529f\u5fb7\u5df2\u5713\u6eff\uff0c
      \n\u96d6\u6709\u591a\u65b9\u4fbf\uff0c\u00a0 \u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 \u7686\u540d\u96a8\u9806\u667a\u3002<\/p>\n<\/div>\n

      English:<\/h2>\n

      Show scripture (English).<\/span>

      <\/span><\/strong><\/p>\n

      Then the World Honored One, wanting to restate the gist of this, composed a verse. He said:<\/p>\n

      Pure Wisdom, you should know
      \nThe nature of perfect bodhi
      \nHas no acquisition, no actualization
      \nNeither bodhisattva nor sentient being.
      \nYet between the times of enlightenment and non-enlightenment
      \nThere are differences in level.
      \nSentient beings are obstructed by their understanding;
      \nBodhisattvas are not free from enlightenment.
      \nEntering the bodhisattva stages they are forever tranquil
      \nAnd do not abide in any mark.
      \nGreat enlightenment fully includes everything
      \nAnd is called pervasively according.
      \nSentient beings of the degenerate age
      \nWhose minds do not arise falsity
      \nI call
      \nAppearing in the world as bodhisattvas.
      \nThey have made offerings to countless buddhas
      \nAnd are already replete with virtuous merit.
      \nEven though there are many expedient teaching methods
      \nAs a sum, they are called the wisdom that reaches everything.<\/p>\n<\/div>\n

      Commentary:<\/h2>\n

      Concluding commentary on non-conceptuality of buddhas, bodhisattvas, and sentient beings.<\/span>

      <\/span><\/strong><\/p>\n

      In the nature of perfect enlightenment, there are no buddhas, no bodisattvas, no sentient beings; there are no practices and no realizations; this way one cannot no longer speak of differences. If one has to talk about differences, then it is only the difference between enlightenment and before enlightenment. From ordinary beings to becoming buddhas, there are four stages of difference, but they are all according with the nature of enlightenment. The great perfection of enlightenment is called \u201cpervasively according,\u201d non-abiding any phenomena (one does not fall into words and concepts, and various distinctions of dharma). At each stage there is a corresponding wisdom in accordance, the awareness wisdom for this stage of practitioners. In accordance with the verse, one enters oneness.<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

      Translator’s note: In this section, Buddha highlights the different positions “according with the nature of enlightenment” as a way to illustrate the practice in stages, where Buddha mentions the famous analogy of “finger pointing...<\/p>\n","protected":false},"author":4,"featured_media":1171,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[16],"tags":[],"_links":{"self":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1170"}],"collection":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/users\/4"}],"replies":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/comments?post=1170"}],"version-history":[{"count":4,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1170\/revisions"}],"predecessor-version":[{"id":1177,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/posts\/1170\/revisions\/1177"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/media\/1171"}],"wp:attachment":[{"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/media?parent=1170"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/categories?post=1170"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.vbatoronto.org\/en\/wp-json\/wp\/v2\/tags?post=1170"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}