諸法無行經

At that time, Mañjuśrī, Prince of the Dharma, said to the Buddha:

“World-Honored One! I too wish to speak about the mark of immovability.”

The Buddha said:

“If you wish to speak, then speak!”

Mañjuśrī said:

“World-Honored One! That all sentient beings attain bodhi—may this be called the mark of immovability?”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All dharmas have no direction and nothing is attained; all sentient beings enter the nature of bodhi. Therefore it is said that all sentient beings attain bodhi. Furthermore, this bodhi is not a mark that can be attained. Why? Because the nature of sentient beings is itself bodhi. Therefore, that all sentient beings attain bodhi is called the mark of immovability.

“World-Honored One! That all sentient beings perfect omniscience is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All sentient beings are without inherent nature. Because they are without inherent nature, they enter the equality of the Tathagata. From the beginning, the nature of this omniscience has always been the same. Therefore it is called the mark of immovability.

“World-Honored One! All sentient beings are the place of enlightenment; this is the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! What is the meaning of ‘the place of enlightenment’?”

“Mañjuśrī! The marks of all dharmas are quiescent and extinguished; they bear the mark of non-arising, the mark of nonexistence, and the mark of being ungraspable. This is the meaning of ‘the place of enlightenment.’”

“World-Honored One! Do not all sentient beings enter this place of enlightenment?”

“So it is, so it is!”

“World-Honored One! Therefore all sentient beings are the place of enlightenment. This is called the mark of immovability.

“World-Honored One! That all sentient beings attain the patient acceptance of the non-arising of dharmas is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All sentient beings are inexhaustible, unborn, unextinguished, of the nature of detachment, and without inherent nature. Because they enter equality, all sentient beings attain the patient acceptance of the non-arising of dharmas. This is called the mark of immovability.

“World-Honored One! That all sentient beings acquire unobstructed eloquence is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! The joyful eloquence of all sentient beings throughout the ten directions cannot be found. Why is this? Because all enter the equality of dharmas and unobstructed eloquence.

“World-Honored One! The intrinsic nature of all joyful eloquence is detached, indeterminate, and nonexistent. Therefore all sentient beings acquire unobstructed eloquence. This is called the mark of immovability.

“World-Honored One! That all sentient beings attain dharani is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All sentient beings grasp the mark of a sentient being and thereby retain forms, sounds, odors, flavors, tactile objects, and dharmas. Because they grasp marks through false and unreal recollection, conception, and discrimination, all sentient beings attain dharani. This is called the mark of immovability.

“World-Honored One! That all sentient beings acquire a mind of loving-kindness is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All sentient beings have no nature of a sentient being. From the beginning, there has been neither anger nor loving-kindness. Because anger and loving-kindness are realized as equal and are not discriminated, all sentient beings acquire a mind of loving-kindness. This is called the mark of immovability.

“World-Honored One! That all sentient beings perfect great compassion is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“The marks of all sentient beings are unarisen and uncreated. They all enter the equality of the Tathagata’s Dharma and do not depart from the nature of great compassion. Because affliction and compassion are not discriminated, all sentient beings perfect great compassion. This is called the mark of immovability.

“World-Honored One! That all sentient beings attain samadhi is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! The nature of all sentient beings is constantly concentrated because it is free from conditions. If sentient beings give rise to cognition in dependence upon conditions, then cognition arising within conditions cannot be called cognition. Why is this? Because such cognitions are moment after moment impermanent and ultimately empty. Therefore all sentient beings perfect samadhi. This is called the mark of immovability.

“World-Honored One! That all Buddhas perfect desire is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All Buddhas enter the equality of the Dharma of desire and transcend contention because they comprehend the nature of desire.

“World-Honored One! Desire itself is bodhi. Why? Because they know that the true nature of desire is bodhi. Therefore all Buddhas perfect desire. This is called the mark of immovability.

“World-Honored One! That all Buddhas perfect anger is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All Buddhas teach the faults of conditioned dharmas while abiding in the equal nature of anger, for they comprehend the nature of anger. Therefore all Buddhas perfect anger. This is called the mark of immovability.

“World-Honored One! That all Buddhas perfect delusion is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All Buddhas are able to liberate all sentient beings who cling to names while abiding in the equal nature of delusion, for they comprehend the nature of delusion. Therefore, that all Buddhas perfect delusion is called the mark of immovability.

“World-Honored One! That all Buddhas perfect the view of a self is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All Buddhas abide in the nature of the view of a self. With regard to all dharmas, they neither retreat, fear, nor waver, but abide ultimately because they abide in no dharma and comprehend that the view of a self is unborn, unarisen, and without inherent nature. Therefore all Buddhas perfect the view of a self. This is called the mark of immovability.

“World-Honored One! That all Buddhas are wrong views is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! All Buddhas teach that all conditioned dharmas are wrong, false, and unreal, for they comprehend the equal nature of wrong views. Therefore all Buddhas are wrong views. This is called the mark of immovability.

“World-Honored One! That all Buddhas abide amid the four inversions, five desires, and three poisons and attain unsurpassed, complete, perfect enlightenment is called the mark of immovability.”

“Mañjuśrī! Why may this be called the mark of immovability?”

“World-Honored One! The nature of a dwelling place is itself no dwelling place.”

“Mañjuśrī! What does ‘no dwelling place’ mean?”

“World-Honored One! ‘No dwelling place’ means the mark of turning back and falling away—that is, all ordinary beings. All Buddhas abide in the equal nature of desire, anger, delusion, the four inversions, the five hindrances, and the five desires. Because the Buddhas abide in the nature of desire, they attain unsurpassed, complete, perfect enlightenment. Because they abide in the nature of anger, delusion, the four inversions, the five hindrances, and the five desires, they attain unsurpassed, complete, perfect enlightenment. Therefore all Buddhas abide amid the four inversions, five hindrances, five desires, and three poisons and attain unsurpassed, complete, perfect enlightenment. This is called the mark of immovability.”

At that time, the Buddha said to Mañjuśrī, Prince of the Dharma:

“If someone were to ask you, ‘One who has eliminated all unwholesome dharmas and perfected all wholesome dharmas is called a Tathagata,’ how would you answer?”

Mañjuśrī replied:

“World-Honored One! If someone asked me, ‘One who has eliminated all unwholesome dharmas and perfected all wholesome dharmas is called a Tathagata,’ I would answer: ‘Good man! First, you should draw near to spiritual friends and cultivate the wholesome path. With regard to dharmas, neither unite nor separate; neither grasp nor reject; neither take them as objects nor seek them; neither praise nor disparage; neither search nor inquire; neither aspire nor discriminate among dharmas as superior, middling, or inferior. Afterward, you should understand the sphere of practice, the sphere of non-practice, the sphere where practice is ended, and the inconceivable sphere of a Buddha’s activity.’”

The Buddha asked Mañjuśrī:

“When you answer in this way, what meaning are you answering?”

Mañjuśrī replied:

“World-Honored One! When I answer in this way, there is no answer at all.

“World-Honored One! When the Buddha sat at the place of enlightenment, did he see any dharma arising or ceasing?”

The Buddha answered:

“No.”

“World-Honored One! If a dharma neither arises nor ceases, can it be said to eliminate all unwholesome dharmas and perfect all wholesome dharmas?”

“No.”

“World-Honored One! If a dharma neither arises nor ceases, neither eliminates all unwholesome dharmas nor perfects all wholesome dharmas, then how can it be known, how can it be eliminated, how can it be realized, how can it be cultivated, and how can it be attained?”

When these words were spoken, ten thousand devas in the sky scattered blue, yellow, red, and white lotus flowers over the Buddha and Mañjuśrī. They all bowed their heads at the feet of the Buddha and Mañjuśrī and said:

“World-Honored One! Mañjuśrī is one endowed with the virtue of unobstructedness. Mañjuśrī is one endowed with the virtue of nonduality, the virtue of leaving no remainder, the virtue of nonexistence, the virtue of suchness, the virtue of the Dharma-nature, the virtue of ultimate reality, the foremost virtue, the supreme virtue, and unsurpassed virtue.”

Mañjuśrī said to the devas:

“Enough, enough, devas! Do not grasp marks and make discriminations. I do not see dharmas as superior, middling, or inferior as you describe them. I, Mañjuśrī, am endowed with the virtue of desire, the virtue of anger, and the virtue of delusion; therefore I am called Mañjuśrī.

“Devas! I do not go beyond desire, anger, and delusion. Because ordinary beings discriminate among dharmas, they seek emancipation and attainment. For bodhisattvas, however, there is neither emancipation from nor attainment of dharmas.”

The devas asked:

“Do bodhisattvas not reach the Ten Grounds or attain the Buddha-Dharma?”

Mañjuśrī said:

“What do you think, devas? Does an illusory person reach the Ten Grounds or attain the Buddha-Dharma?”

The devas replied:

“An illusory person has no dwelling place at all, much less could he pass from one ground of abiding to another.”

“Devas! All dharmas are like illusions: they neither go nor come, and there is neither emancipation nor attainment.”

“Will you not attain unsurpassed, complete, perfect enlightenment?”

“Devas! What do you think? Can an ordinary being whose mind is covered by desire sit at the place of enlightenment and attain omniscience?”

“No.”

The devas asked again:

“Venerable Mañjuśrī! Is your mind presently covered by desire, and are you therefore an ordinary being?”

Mañjuśrī replied:

“So it is, so it is! I am an ordinary being arisen from desire, arisen from anger, and arisen from delusion. I am a follower of an outside path and a practitioner of wrong conduct.”

“Why do you say of yourself, ‘I am an ordinary being arisen from desire, anger, and delusion’?”

“When the nature of this desire, anger, and delusion is sought throughout the ten directions, it cannot be apprehended. Because I abide in no dharma yet abide in this nature, I say that I am an ordinary being covered by the three poisons.”

“Venerable Mañjuśrī! Why do you say that you are a follower of an outside path?”

“I never arrive at any outside path. Because the nature of all paths cannot be apprehended, I am outside all paths.”

“Why are you a practitioner of wrong conduct?”

“I know that all dharmas are wrong, false, and unreal; therefore I am a practitioner of wrong conduct.”

When this Dharma was spoken, ten thousand devas who heard these words all attained the patient acceptance of the non-arising of dharmas. Each said:

“All sentient beings gain great benefit from hearing these true vajra phrases. How much more so those who, after hearing them, faithfully understand, accept and retain, read and recite them, explain them to others, and practice according to the teaching! They will acquire unobstructed eloquence, be illumined by true wisdom concerning all dharmas, skillfully teach the one gateway of the single mark of all dharmas, and be able to show sentient beings that all dharmas are the Buddha-Dharma.”

At that time, the bodhisattva Flower Play Wisdom said to the Buddha:

“World-Honored One! Please teach the Dharma gateway of Entering the Wisdom of Sounds, so that bodhisattvas in later ages who hear such a Dharma will neither be alarmed nor afraid. They will also know the ultimate nature of all sounds without doubt or regret and will be unobstructed with regard to all sounds.”

The Buddha said:

“Enough, enough! Do not ask about this. This Dharma gateway of Entering the Wisdom of Sounds should not be taught to bodhisattvas who have newly generated the aspiration.

Why? Because those who have newly generated the aspiration cannot understand, know, or contemplate it. If a great bodhisattva enters this Dharma gateway of the Wisdom of Sounds, then even if someone were to abuse, curse, revile, and humiliate that bodhisattva with harsh words for as many kalpas as there are sands in the Ganges, the bodhisattva would not become angry.

Even if someone were to make offerings of every pleasing article for as many kalpas as there are sands in the Ganges, the bodhisattva would not give rise to attachment—just as an arhat whose outflows are exhausted gives rise to no attachment toward anything lovable and no anger toward anything hateful.

“Good man! When a bodhisattva enters this Dharma gateway of the Wisdom of Sounds, his mind remains unmoved by the trials of the eight worldly conditions—gain and loss, defamation and praise, fame and ridicule, suffering and pleasure—just like Mount Sumeru, king of mountains.”

At that time, the bodhisattva Flower Play Wisdom said to the Buddha:

“I beseech you to teach the Dharma gateway of Entering the Wisdom of Sounds, so that bodhisattvas in later ages, after hearing this Dharma gateway, may recognize their own faults and also teach others.”

The Buddha said to the bodhisattva Flower Play Wisdom:

“Good man! Listen attentively and consider this well. I shall explain it to you.”

“Yes, World-Honored One.”

“If a bodhisattva hears the sound ‘desire’ and conceives it as a fault, but hears the sound ‘freedom from desire’ and conceives it as beneficial, that person is not studying the Buddha-Dharma.

“If one hears the sound ‘anger’ and conceives it as a fault, but hears the sound ‘freedom from anger’ and conceives it as beneficial, that person is not studying the Buddha-Dharma.

“If one hears the sound ‘delusion’ and conceives it as a fault, but hears the sound ‘freedom from delusion’ and conceives it as beneficial, that person is not studying the Buddha-Dharma.

“If one rejoices at the sound ‘few desires’ but becomes apprehensive at the sound ‘many desires,’ one is not practicing the Dharma gateway of Sounds.

“If one rejoices at the sound ‘contentment’ but becomes apprehensive at the sound ‘discontent,’ one is not practicing the Dharma gateway of Sounds.

“If one rejoices at the sound ‘refined conduct’ but becomes apprehensive at the sound ‘coarse conduct,’ one is not practicing the Dharma gateway of Sounds.

“If one rejoices at the sound ‘delighting in tranquility’ but becomes apprehensive at the sound of clamor, one is not studying the Buddha-Dharma.

“If one conceives the sound ‘patient endurance’ as beneficial but becomes apprehensive at the sound ‘anger,’ one is not studying the Buddha-Dharma.

“If one conceives the sound ‘diligence’ as beneficial but becomes apprehensive at the sound ‘indolence,’ one is not studying the Buddha-Dharma.

“If one conceives the sound ‘meditative concentration’ as beneficial but becomes apprehensive at the sound ‘distraction,’ one is not studying the Buddha-Dharma.

“If one conceives the sound ‘wisdom’ as beneficial but becomes apprehensive at ‘delusion,’ one is not studying the Buddha-Dharma.

“If one rejoices at the sound ‘near the path’ but becomes apprehensive at the sound ‘far from the path,’ one is not studying the Buddha-Dharma.

“If one sees faults in samsara and benefits in nirvana, one has not entered the Dharma gateway of Sounds.

“If one rejoices in the farther shore but is apprehensive of this shore, one has not studied the Dharma gateway of Sounds.

“If one becomes apprehensive at the sound ‘village’ but rejoices at the sound ‘seclusion,’ one is not studying the Dharma gateway of Sounds.

“If one rejoices at the sound ‘traveling alone’ but becomes apprehensive at the sound ‘traveling in a crowd,’ one is not studying the Dharma gateway of Sounds.

“If one rejoices at sounds describing the conduct of a bhikshu but becomes apprehensive at sounds describing the conduct of a householder, one is not studying the Dharma gateway of Sounds.

“If one rejoices in dignified deportment but is apprehensive of conduct lacking dignified deportment, one is not studying the Buddha-Dharma.

“If one rejoices in pure conduct but is apprehensive of impure conduct, one is not studying the Buddha-Dharma.

“If one rejoices in single practice but is apprehensive of mixed practice, one is not studying the Buddha-Dharma.

“If one rejoices in conduct free from desire but is apprehensive of lustful conduct, one is not studying the Buddha-Dharma.

“If one rejoices in freedom from anger but is apprehensive of anger, one is not studying the Buddha-Dharma.

“If one rejoices in freedom from delusion but is apprehensive of delusion, one is not studying the Buddha-Dharma.

“If one rejoices in emptiness but is apprehensive of existence, one is not studying the Buddha-Dharma.

“If one rejoices in signlessness but is apprehensive of marks, one is not studying the Buddha-Dharma.

“If one rejoices in non-action but is apprehensive of action, one is not studying the Buddha-Dharma.

“If one rejoices in the bodhisattva practice but is apprehensive of the practices of shravakas and pratyekabuddhas, one is not studying the Buddha-Dharma.

“If one speaks of a bodhisattva’s faults, one becomes distant from unsurpassed, complete, perfect enlightenment and also incurs the offense of karmic obstruction. If one speaks of faults in a bodhisattva’s deportment, one becomes distant from unsurpassed, complete, perfect enlightenment. If a bodhisattva looks down upon another bodhisattva and thinks himself superior, he harms himself and also incurs the offense of karmic obstruction. If a bodhisattva wishes to instruct another bodhisattva, he should regard that bodhisattva as a Buddha before giving instruction. If a bodhisattva does not wish to relinquish unsurpassed, complete, perfect enlightenment, he should not give rise to contempt for another bodhisattva.

“Good man! Nothing destroys merit as thoroughly as contempt for another bodhisattva. Therefore, a bodhisattva who wishes to preserve his roots of goodness and merit and acquire unobstructed wisdom regarding all dharmas should, throughout the six periods of day and night, bow to all bodhisattvas who seek the Buddha path.”

At that time, Mañjuśrī said to the Buddha:

“World-Honored One! As I understand the meaning of the Buddha’s teaching, the sound ‘desire’ and the sound ‘Buddha’ are equal and without difference. The sound ‘anger’ and the sound ‘Buddha’ are equal.

The sound ‘delusion’ and the sound ‘Buddha’ are equal. The sound ‘delusion’ and the sound ‘Buddha’ are equal. The sound ‘outside path’ and the sound ‘Buddha’ are equal.

The sound ‘few desires’ and the sound ‘many desires’ are equally the same. The sound ‘contentment’ and the sound ‘discontent’ are equal. The sound ‘refined’ and the sound ‘coarse’ are equal.

The sound ‘delighting in solitude’ and the sound ‘delighting in crowds’ are equal. The sound ‘this shore’ and the sound ‘the farther shore’ are equal. The sound ‘far’ and the sound ‘near’ are equal.

The sound ‘samsara’ and the sound ‘nirvana’ are equal. The sound ‘village’ and the sound ‘seclusion’ are equal. The sound ‘giving’ and the sound ‘stinginess’ are equal.

The sound ‘observing precepts’ and the sound ‘breaking precepts’ are equal. The sound ‘patient endurance’ and the sound ‘anger’ are equal. The sound ‘diligence’ and the sound ‘indolence’ are equal.

The sound ‘meditative concentration’ and the sound ‘mental confusion’ are equal. The sound ‘wisdom’ and the sound ‘delusion’ are equal.”

At that time, the bodhisattva Flower Play Wisdom asked Mañjuśrī, Prince of the Dharma:

“For what reason are they all equal?”

Mañjuśrī said:

“Deva! What do you think? What is the sound ‘desire’ like?”

“The sound ‘desire’ is empty, like an echo.”

“And what do you understand the sound ‘Buddha’ to be like?”

“It too does not go beyond emptiness and is also like an echo.”

“For this reason, I say that the two sounds are equal.”

At that time, the Buddha said to Mañjuśrī:

“In a former life, when you had first generated the aspiration and had not yet entered the marks of dharmas in this way, what obstructive offense did you commit? Recount your offense to the nominal bodhisattvas of later ages, so that they may guard themselves.”

Mañjuśrī said to the Buddha:

“Yes, World-Honored One! I shall recount my obstructive offense, so that those who hear it may give rise to fear, extinguish the offense of karmic obstruction, and acquire unobstructed wisdom regarding all dharmas.

“World-Honored One! Immeasurable, boundless, inconceivable asamkhyeya kalpas ago, there was a Buddha named Tathagata King of the Majestic Sound of the Lion’s Roar and Drumbeat, Worthy of Offerings, Perfectly and Completely Enlightened, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One. That Buddha’s lifespan was one hundred thousand kotis of nayutas of years, and he liberated sentient beings through the Dharma of the Three Vehicles.

His land was called Celestial Radiance. All the trees in that land were made of the seven treasures and emitted Dharma sounds: the sound of emptiness, the sound of signlessness, the sound of non-action, the sound of non-arising, the sound of nonexistence, and the sound of not grasping marks. Through these Dharma sounds, sentient beings attained the path.

At the first Dharma assembly of the Buddha King of the Majestic Sound of the Lion’s Roar and Drumbeat, there were nine billion shravaka disciples, all of whom attained arhatship. Their outflows were exhausted, they had laid down their burdens, attained their own benefit, ended the bonds of the three realms, and were liberated through right knowledge. There were also nine billion nine hundred million bodhisattvas, all of whom attained the patient acceptance of the non-arising of dharmas and skillfully entered the Dharma gateways.

They had drawn near to and made offerings to hundreds of thousands of myriads of kotis of Buddhas and had been praised by hundreds of thousands of myriads of kotis of Buddhas. They possessed the power to liberate immeasurable hundreds of thousands of myriads of kotis of sentient beings, the power to bring forth immeasurable dharani gateways, and the power to evoke immeasurable hundreds of thousands of myriads of kotis of samadhi gateways.

The newly aspiring bodhisattvas were beyond reckoning. The immeasurable adornments of that Buddha-land could never be fully described. After that Buddha had completed his teaching and transforming of beings in the world, he entered nirvana without remainder.

Following his nirvana, the Dharma remained for sixty thousand years, but the trees no longer emitted sounds that taught the Dharma.

“At that time, there was a bodhisattva-bhikshu named Joyful Root who served as a Dharma teacher. He was upright and handsome, did not violate dignified deportment, and did not abandon worldly conventions. Sentient beings at that time had keen faculties and delighted in hearing profound discourses.

Before the assembly, Dharma Teacher Joyful Root did not praise having few desires, contentment, refined conduct, or solitary dwelling. He taught only the true mark of all dharmas: namely, that the nature of all dharmas is the nature of desire, the nature of desire is the nature of all dharmas, the nature of anger is the nature of all dharmas, and the nature of delusion is the nature of all dharmas. Through this skillful means, Dharma Teacher Joyful Root taught and transformed sentient beings, causing them all to cultivate the Dharma of the single mark, not to judge one another as right or wrong, and to have minds free from anger and delusion regarding the path of practice.

Because they were free from anger and delusion, they quickly attained acceptance of dharmas and became firmly established in the Buddha-Dharma, never to be corrupted.

“World-Honored One! At that time there was also a bhikshu and Dharma teacher practicing the bodhisattva path named Superior Intention. This bhikshu Superior Intention upheld the prohibitory precepts, attained the four dhyanas and the four formless concentrations, and practiced the twelve dhutanga austerities.

“World-Honored One! This bhikshu Superior Intention had disciples whose minds were arrogant and who delighted in seeing the faults of others.

“World-Honored One! Later, one day, the bodhisattva Superior Intention entered a village to beg for alms and happened to come to the home of a disciple of Joyful Root. Seeing the householder who owned the home, Superior Intention entered, arranged a seat, and sat down.

For the householder, he praised refined conduct, few desires, and contentment; described the faults of frivolous speech; and praised those who withdrew from crowds and delighted in traveling alone. Before that householder, he then spoke of the faults of Dharma Teacher Joyful Root, saying that he was an untruthful bhikshu who taught sentient beings through the path of wrong views, a practitioner of mixed conduct who said that lust was no obstruction, anger was no obstruction, delusion was no obstruction, and all dharmas were no obstruction.

This householder, who had keen faculties and had attained the patient acceptance of the non-arising of dharmas, said to the bhikshu Superior Intention:

“‘Great Virtuous One! What kind of dharma do you understand desire to be?’

“Superior Intention answered:

“‘Householder! I understand desire to be an affliction.’

“‘Great Virtuous One! Is this affliction inside or outside?’

“‘It is neither inside nor outside.’

“‘Great Virtuous One! If desire is neither inside nor outside, nor in any of the ten directions—east, west, south, north, the four intermediate directions, above, or below—then it is unborn. If it is unborn, why call it defiled or pure?’

“At that time, the bhikshu Superior Intention became angry and displeased. Rising from his seat, he said, ‘The bhikshu Joyful Root deceives people with false teachings.’ Because this bhikshu Superior Intention had not studied the Dharma gateway of Entering the Wisdom of Sounds, he rejoiced upon hearing the sound ‘Buddha’ but became angry upon hearing the sound ‘outside path’;

he rejoiced at the sound ‘pure conduct’ but became angry at the sound ‘impure conduct.’ Because he had not studied the Dharma gateway of Entering the Wisdom of Sounds, he rejoiced at the sound ‘pure’ but became angry at the sound ‘defiled.’ Because he had not studied the Dharma gateway of Entering the Wisdom of Sounds, he rejoiced at the sound ‘noble path’ but became apprehensive at the sound ‘ordinary being.’ Because he had not studied the Dharma gateway of Entering the Wisdom of Sounds, he rejoiced at the sound ‘pleasure’ but became apprehensive at the sound ‘suffering.’ Because he had not studied the Dharma gateway of Entering the Wisdom of Sounds,

he rejoiced at the sound ‘renunciation’ but became apprehensive at the sound ‘worldly.’ Because he had not studied the Dharma gateway of Entering the Wisdom of Sounds, he conceived giving as beneficial but conceived stinginess with apprehension.

Because he had not studied the Dharma gateway of Entering the Wisdom of Sounds, he conceived observing precepts as beneficial but conceived breaking precepts with apprehension.

“After leaving that house, the bhikshu Superior Intention returned to his dwelling. Seeing the bodhisattva Joyful Root among the Sangha, he said to everyone:

“‘This bhikshu often teaches sentient beings through false wrong views, saying that lust is not an obstruction, anger is not an obstruction, delusion is not an obstruction, and all dharmas are not obstructions.’

“At that time, the bodhisattva Joyful Root thought, ‘Today this bhikshu is committing the offense of karmic obstruction. I shall now teach this profound Dharma for his sake, so that it may become a cause and condition for cultivating the Dharma of the path and the factors conducive to bodhi.’

“At that time, the bodhisattva Joyful Root spoke these verses before the Sangha:

Desire is nirvana;

Anger and delusion are likewise.

Within these three poisons

Are immeasurable Buddha-Dharmas.

If anyone discriminates among

Desire, anger, and delusion,

That person is far from the Buddha,

As far apart as heaven and earth.

Bodhi and desire

Are one and not two;

Both enter a single Dharma gateway,

Equal and without difference.

Ordinary beings hear this and fear,

Remaining very far from the Buddha path.

Desire neither arises nor ceases,

Nor does it afflict the mind.

If someone has a conception of self

And clings to attainment,

Desire will drag that person

Down into the hells.

The true nature of desire

Is itself the nature of the Buddha-Dharma;

The true nature of the Buddha-Dharma

Is also the nature of desire.

These two dharmas have one mark,

Which is precisely no mark.

One who can know this

Is a Guide of the World.

If anyone discriminates:

‘Observing precepts’ and ‘breaking precepts,’

That person is maddened by precepts

And holds others in contempt.

Such a person has no bodhi

And no Buddha-Dharma,

But merely abides

In the view that something is attained.

If one dwells in seclusion,

Esteems oneself, and despises others,

One cannot even be reborn among devas,

Much less attain bodhi.

It is entirely through clinging to seclusion

That one abides in wrong views;

Wrong views and bodhi

Are equal and without difference.

Only because of names

And words are they said to differ.

One who comprehends this

Is certainly near bodhi.

To discriminate afflictions as defiled

Is itself attachment to a view of purity.

There is neither bodhi nor Buddha-Dharma

For one abiding in the view of attainment.

If one greedily clings to the Buddha-Dharma,

One is far from the Buddha-Dharma.

Because of craving the unobstructed Dharma,

One again undergoes suffering.

If one does not discriminate among

Desire, anger, and delusion,

But enters the nature of the three poisons,

One will see bodhi.

That person is near the Buddha path

And quickly attains acceptance of the non-arising.

If one sees conditioned dharmas

As different from the unconditioned Dharma,

That person will never be able

To escape conditioned dharmas.

One who knows their two natures are the same

Is indeed a World-Honored One.

The Buddha sees neither bodhi

Nor the Buddha-Dharma.

Because he does not grasp any dharma,

He subdues Mara and fulfills the Buddha path.

If one wishes to liberate sentient beings,

One should not discriminate their nature.

All sentient beings

Are identical to nirvana.

One who can see in this way

Will attain Buddhahood.

One whose mind is not quiescent

Yet displays the mark of quiescence

Is, among devas and humans,

Truly a vicious thief.

Such a person has no bodhi

And no Buddha-Dharma.

If someone makes this aspiration:

‘I shall attain Buddhahood,’

Such an ordinary being

Is dragged away by the power of ignorance.

The Buddha-Dharma is utterly pure,

Like empty space;

Within it nothing can be grasped,

Nor can anything be discarded.

The Buddha did not attain the Buddha path,

Nor did he liberate sentient beings.

Ordinary beings insist on discriminating:

‘Becoming a Buddha and liberating sentient beings.’

Such a person is truly very far

From the Buddha-Dharma.

If one sees sentient beings as suffering,

Then one is a person who undergoes suffering.

There are no sentient beings in sentient beings,

Yet one says that sentient beings exist.

One who abides in the mark of sentient beings

Certainly has no bodhi.

If one sees that sentient beings

Are ultimately liberated,

Without lust, anger, or delusion,

One is a general of the world.[2]

If one sees neither sentient beings

Nor non-sentient beings,

And does not apprehend the true Buddha-Dharma—

The Buddha being of the same nature as sentient beings—

One who can know this

Is a general of the world.

If one wishes to attain Buddhahood,

One should not destroy the nature of desire.

The nature of desire itself is

The merit of all Buddhas.

If one wishes to generate the aspiration

In accord with the path of bodhi,

One should not discriminate

The mind as different from bodhi.

Generating the aspiration itself is bodhi;

One who knows this is a general of the world.

If one says that outside paths are evil

And praises the Buddha, Honored One of the World,

These two statements do not differ;

One who knows this is a general of the world.

If someone seeks bodhi,

That person has no bodhi.

If one sees a mark of bodhi,

One is far from bodhi.

Bodhi and non-bodhi,

Buddha and non-Buddha—

One who knows them to have a single mark

Is a Guide of the World.

If someone thinks in this way:

‘I shall liberate sentient beings,’

That is clinging to the mark of sentient beings.

Such a person has no bodhi

And no Buddha-Dharma,

For he abides in attachment to existence.

Desire is neither inside nor outside,

Nor does it dwell in any direction.

Discrimination is the mark of emptiness,

Yet ordinary beings are consumed by it.

Like an illusion, like an echo,

Like a dream, like the child of a barren woman,

The afflictions are likewise

Certainly not truly existent.

Because ordinary beings do not know they are empty,

They are deceived.

The afflictions themselves are the path.

If anyone discriminates:

‘This is the path; this is not the path,’

That person will never attain

The nondiscriminating bodhi.

Ordinary beings fear the Buddha-Dharma

And are very far from the Buddha-Dharma.

If one does not doubt the emptiness of dharmas,

That person attains bodhi.

All conditioned dharmas

Are themselves the unconditioned Dharma.

Their number cannot be apprehended;

Because they are numberless, they are unconditioned.

If, through the mind of bodhi,

One becomes arrogant and unafraid,

Thinking, ‘I shall become a Buddha,’

That person has no bodhi

And no Buddha-Dharma,

But has departed from the precious seal of bodhi.

If someone merely reads sutras,

Conceiving and discriminating,

Without contemplating their meaning,

But only craving fame and gain,

And thinks, ‘I shall become a Buddha,’

He will certainly succeed—there is no doubt.

Craving only fame and gain,

Reading sutras and dwelling in solitude,

Discriminating the practice of few desires,

One is again dragged away by craving.

If one wishes to leave craving far behind,

One will not be able to leave craving behind.

If one comprehends the nature of craving,

That person can leave craving behind.

Without realizing ultimate reality,

Though one long observes the precepts

And attains unobstructed dhyanas,

One does not enter the Buddha’s Dharma-flavor.

Know that dharmas have no inherent nature;

Do not destroy any dharma.

Speak neither of precepts nor non-precepts,

And be freed from attachment to existence.

Through the nature of non-observance of precepts,

Know the Dharma of observing precepts.

The Buddhas are kings of the Dharma;

Their Dharma treasury is inconceivable.

Through immeasurable powers of skillful means,

They guide sentient beings,

Causing them, through the Dharma gateway of the single mark,

To enter the path of quiescence and extinction.

Ordinary beings hear the Buddha teach

No-self and the nonexistence of dharmas,

The single mark and emptiness of intrinsic nature;

They disbelieve and fall into a deep pit.

Though a white-robed householder enjoys desires,

If he hears this Dharma without fear,

He surpasses one who practices dhutanga austerities

While abiding in views of existence.

The Buddhas presently throughout the ten directions,

Benefiting all worlds,

Know dharmas to be like empty space

And have all attained bodhi.

If an ignorant person

Delights in discriminating dharmas

And, hearing this Dharma of the true mark,

Gives rise to doubt and fear,

That person will, for immeasurable kalpas,

Undergo every kind of agony.

“When these Dharma verses were spoken, thirty thousand devas attained the patient acceptance of the non-arising of dharmas, and eighteen thousand people exhausted their outflows and attained liberation. At that very moment, the earth split open and the bhikshu Superior Intention fell into the great hell. Because of this offense of karmic obstruction, for hundreds of thousands of kotis of nayutas of kalpas, the bhikshu Superior Intention underwent manifold sufferings in the great hell.

After emerging from hell, he was continually slandered for seven hundred forty thousand lifetimes, and for hundreds of thousands of kalpas he did not hear even the name ‘Buddha.’ Only afterward did he again encounter a Buddha and renounce household life to study the path, but he lacked resolve. For six hundred thirty thousand lifetimes, he repeatedly abandoned the path and returned to lay life. Because of the residual offense of this karmic obstruction, his faculties were dark and dull for hundreds of thousands of lifetimes.

“World-Honored One! Dharma Teacher Joyful Root of that time is now, ten trillion Buddha-lands eastward, in a land called Adorned with Jewels, where he has attained unsurpassed, complete, perfect enlightenment and is known as Tathagata King of the Majestic Virtue of Supreme Radiance, Worthy of Offerings, Perfectly and Completely Enlightened. As for that bhikshu Superior Intention, he was none other than I.

“World-Honored One! Before I entered this Dharma gateway, I had to undergo such suffering—the suffering of discrimination and the suffering of inversion. Therefore, if someone who has generated the aspiration for bodhi, or someone who has generated the aspiration for the Lesser Vehicle, does not wish to commit such an offense of karmic obstruction or undergo such affliction, he should not oppose the Buddha-Dharma, for there is nowhere for anger to arise.”

The Buddha said to Mañjuśrī:

“What benefits did you gain from hearing these verses?”

“World-Honored One! I exhausted that offense of karmic obstruction. Because of the causes and conditions of hearing these verses, wherever I was born I possessed keen faculties and wisdom, attained profound acceptance of dharmas and definitive acceptance, and skillfully taught the profound and wondrous Dharma.”

“Mañjuśrī! Through whose power are you able to remember the causes and conditions of an offense of karmic obstruction from immeasurable asamkhyeya kalpas ago?”

“World-Honored One! Whatever bodhisattvas can remember, speak, or contemplate is all due to the Buddha’s spiritual power. Why is this? Because all dharmas arise from the Buddha.”

The Buddha said to Mañjuśrī:

“If someone hears this sutra, that person is the same as one who has attained the Buddha’s ten powers, without difference. One who has attained the patient acceptance of the non-arising of dharmas and one who hears this sutra are likewise the same, without difference.”

Mañjuśrī said:

“As I understand the meaning of the Buddha’s teaching, one who hears this sutra acquires immeasurable, inconceivable merit and benefit.”

“Mañjuśrī! So it is, so it is! One who hears this sutra acquires immeasurable, inconceivable merit and benefit, but the Buddha does not explain them in detail. Why? Because evil people who do not cultivate the path or practice diligently would be unable to believe and accept these benefits if they heard them described.”

At that time, Mañjuśrī, Prince of the Dharma, and the bodhisattva Maitreya said to the Buddha:

“World-Honored One! We shall protect and remain mindful of this sutra. In the future age, after the final five hundred years, we shall cause this sutra to circulate everywhere so that everyone may accept and retain it, and neither Mara nor the celestial Maras will find an opportunity to cause disruption.”

At that time, wishing to protect and remain mindful of this sutra, the Buddha looked to both sides. Immediately, immeasurable lands throughout the ten directions, as numerous as the sands of the Ganges, quaked in six ways. Thus they would certainly protect and remain mindful of this sutra, and Buddhas throughout the ten directions, as numerous as the sands of the Ganges, would likewise protect and remain mindful of this sutra.

When this sutra was spoken, immeasurable sentient beings throughout the lands of the ten directions, as numerous as the sands of the Ganges, attained the patient acceptance of the non-arising of dharmas—to say nothing of those who attained the fruit beyond training of the shravakas, and still less those abiding on the stage of training.

At that time, Ananda rose from his seat, bared his right shoulder, and said to the Buddha:

“World-Honored One! What is the name of this sutra, and how should it be upheld?”

The Buddha said to Ananda:

“This sutra is called The Non-Practice of All Dharmas.”

When this sutra had been spoken, Mañjuśrī, Prince of the Dharma; the great bodhisattva Maitreya; the great bodhisattva Lion’s Playful Gait; the deva Flower Play Wisdom; the entire assembly of bodhisattvas; Ananda; devas, humans, asuras, and others who heard what the Buddha had taught all greatly rejoiced.

Notes:

[2] A general of the world.