大寶積經

6. CHAPTER ON DISPELLING THE CHARACTERISTICS OF BODHISATTVAS

Bodhisattva Manjushri said to the Buddha: “Blessed One! The Buddha has spoken of bodhisattvas who first arouse the mind. For what reason is it called ‘first arousing the mind’?”

The Buddha said: “Manjushri! If a bodhisattva regards with equanimity all thoughts arising throughout the three realms, this is said to be the very first arousing of the mind. Such a one is called a bodhisattva who has first aroused the mind.”

Bodhisattva Manjushri again said to the Buddha: “Blessed One! As I understand the meaning of the Buddha’s teaching, when a bodhisattva gives rise to a mind of desire, that is the first arousing of the mind; when a mind of anger arises, that is the first arousing of the mind; and when a mind of delusion arises, that is the first arousing of the mind. Is this what the Blessed One means by the first arousing of the mind?”

Devaputra Susthitamati asked Bodhisattva Manjushri: “Great Being! If bodhisattvas give rise to desire, anger, and delusion and this is called the first arousing of the mind, then all bound ordinary beings would themselves be bodhisattvas who have first aroused the mind. Why? Because from time immemorial these ordinary beings have continually given rise to the minds of the three poisons—desire, anger, and delusion.”

Bodhisattva Manjushri said: “Devaputra! Your statement that all ordinary beings have continually given rise to these three poisonous minds from time immemorial is incorrect. Why? Because the mental powers of ordinary beings are weak and inferior, and they cannot give rise to desire, anger, and delusion. Only the Buddhas, the Blessed Ones, all arhats and pratyekabuddhas, and bodhisattvas on the stage of non-retrogression can give rise to desire, anger, and delusion. Therefore, ordinary beings cannot give rise to them.”

Devaputra Susthitamati said: “Great Being! Why do you now speak in a way that leaves this assembly unable to understand or know, causing them to fall into a most frightening net of doubt?”

Bodhisattva Manjushri said: “Devaputra! When a bird flies back and forth through empty space, do the traces of its feet in space proceed or not proceed?

—Great Being! It cannot be said that they do not proceed.

—Devaputra! It is just so. For this reason, I say that if anyone can give rise to desire, anger, and delusion, only the Buddhas, the Blessed Ones, shravakas, pratyekabuddhas, and non-retrogressing bodhisattvas can do so.

—Devaputra! Having no basis is called ‘arising’; having no attachment is called ‘arising.’ Since there is neither a basis nor attachment, there is nothing at all—this is called ‘arising.’ A statement free from discrimination is called ‘arising’; a statement that cannot be produced is called ‘arising’; a statement that is not real is called ‘arising’; a statement that is not a thing is called ‘arising’; a statement of non-coming is called ‘arising’; a statement of non-going is called ‘arising’; a statement of non-arising is called ‘arising’; a statement without conditions as objects is called ‘arising’; a statement without realization is called ‘arising’; a statement without contention is called ‘arising’; a statement without thought is called ‘arising’;

a statement that is indestructible is called ‘arising’; a statement without words is called Dharma; a statement that cannot be broken is called ‘arising’; a statement without characters is called ‘arising’; a statement without grasping is called ‘arising’; a statement without abiding is called ‘arising’; a statement of non-appropriation is called ‘arising’; a statement of non-relinquishment is called ‘arising’; and a statement of non-attainment is called ‘arising.’ Devaputra!

You should know that this is a bodhisattva’s first arousing of the mind.

—Devaputra! If, upon arousing the mind, a bodhisattva neither cherishes nor clings to any dharma in this way, neither conceives, sees, knows, hears, understands, takes, nor rejects it, and neither produces nor extinguishes it, this is called the true arousing of the mind.

—Devaputra! If a great bodhisattva can rely upon the dharmadhatu in this way, upon equality in this way, upon ultimate reality in this way, and upon skillful means in this way, then desire, anger, and delusion arise. Furthermore, if the bodhisattva can resolutely rely upon them in this way, then the eyes, ears, nose, tongue, body, and mind arise; the appropriated skandha of form and the appropriated skandhas of feeling, perception, formations, and consciousness arise; all views arise; ignorance, becoming, and craving arise; the twelve links of dependent origination and the constituents of becoming arise; the objects of the five desires arise; attachment to the three realms arises; the view of self arises; the view of what belongs to self arises; the sixty-two views arise;

the conception of Buddha arises; the conception of Dharma arises; the conception of Sangha arises; the conception of self arises; the conception of others arises; conceptions of the great elements of earth, water, fire, wind, space, and consciousness arise; the four inversions arise; the four abodes of consciousness arise; the five hindrances arise; the eight wrong paths arise; the nine vexations arise; and the ten unwholesome courses of karma arise.

In brief, bodhisattvas must give rise to every discrimination, every object of discrimination, every expression of speech, every characteristic, every direction of approach, every aspiration and quest, every attachment, every conception, every mental notion, and every obstruction. You should know them as they truly are.

—Devaputra! For this reason, if you can now neither cherish nor cling to these dharmas and form no conceptions of them, this is called true arising.”

The Blessed One praised him, saying: “Excellent, excellent, Manjushri! You are now able to expound fully for the bodhisattvas the meaning of the first arousing of the mind. Because in the past you made offerings to immeasurable, boundless Buddhas, the Blessed Ones, exceeding in number the sands of the Ganges, you are able to teach in this way.”

Venerable Shariputra said to the Buddha: “Blessed One! Are the very first arousing of the bodhisattva mind as explained by Bodhisattva Manjushri and a bodhisattva’s attainment of the patient acceptance of the non-arising of dharmas equal and no different, although one comes first and the other afterward?”

The Buddha said: “So it is. Shariputra! Long ago, when the Blessed One Dipankara bestowed a prediction upon me, he said: ‘Manava! In the future, after incalculable kalpas, you will attain Buddhahood and be called Shakyamuni, the Tathagata, Arhat, Perfectly Enlightened One.’ Shariputra, at that time, without departing from this mind, I attained the patient acceptance of the non-arising of dharmas. You should know that the meaning of all bodhisattvas’ first arousing of the mind is exactly as Manjushri has explained, without any difference.”

Bodhisattva Manjushri said: “Blessed One, as I understand the meaning of the Buddha’s teaching, everything is a first arising. Why? Because, as the Buddha has said, every first arising is precisely non-arising, and that non-arising is itself the bodhisattva’s very first arousing of the mind.”

When this Dharma was taught, twenty-three thousand bodhisattvas realized the patient acceptance of non-arising; five thousand bhikshus exhausted the outflows among all dharmas and attained liberation; and six billion devaputras, freed from dust and defilement, attained the pure Dharma eye.

Venerable Mahakashyapa said to the Buddha: “Blessed One! Bodhisattva Manjushri has once again accomplished what is difficult to accomplish, expounding such a profound Dharma gateway and bringing great benefit to sentient beings.”

Bodhisattva Manjushri said: “Venerable Mahakashyapa! In truth, I have done nothing difficult. Why? Because all dharmas are without anything being done; nor is there anything that has been done, is now done, or will be done. Mahakashyapa! Regarding all dharmas, I neither act nor refrain from acting; the meaning is likewise so.

—Furthermore, Venerable One! I neither liberate nor bind sentient beings. Why? Because all dharmas have no existence. Why, then, did you say before the Buddha that I could accomplish what is difficult?

—Furthermore, Venerable One! In truth, I do nothing. Not only do I do nothing, but all Tathagatas also do nothing, pratyekabuddhas do nothing, and arhats do nothing.

—Furthermore, Venerable Mahakashyapa! Who can accomplish what is difficult? If one wishes to speak correctly of those who can accomplish difficult deeds, it is well said that only childish ordinary beings can do so. Why? The Buddhas have nothing they attained in the past, attain in the present, or will attain in the future; likewise, all shravakas and pratyekabuddhas have no attainment. Only those ordinary beings attain everything.”

Venerable Mahakashyapa asked Bodhisattva Manjushri: “Great Being! What is it that none of the Buddhas attain?”

Bodhisattva Manjushri said: “None of the Buddhas attain a self; they do not attain a person, sentient being, living being, or individual; they do not attain annihilationism or eternalism; they do not attain the skandhas, ayatanas, or dhatus; they do not attain name-and-form; they do not attain the Desire Realm, Form Realm, or Formless Realm; they do not attain discriminative thought or foundations of mindfulness; they do not attain causes of birth; they do not attain inversions; they do not attain desire, anger, or delusion; they do not attain this world or the other world; they do not attain self or what belongs to self; and ultimately they do not attain any dharma whatsoever.

—Venerable One! Although all dharmas are successively unattained in this way, they are also not lost, neither bound nor liberated, neither taken nor relinquished, neither far nor near. Therefore, one should awaken to and understand this Dharma gateway.

Since the Buddhas, the Blessed Ones, attain nothing, all dharmas are neither dharmas nor things heard. Yet ordinary beings attain everything; therefore, ordinary beings can accomplish difficult deeds. They are not accomplished by Buddhas, pratyekabuddhas, or arhats. This is what is meant by ordinary beings being able to act.”

The Venerable One again asked: “Great Being! What do they do?”

Bodhisattva Manjushri said: “They create annihilationism and eternalism; they create defiled attachments and dependencies; they create conceptions and recollections; they create grasping and relinquishing; and they create all kinds of conceptual proliferation, discrimination, conformity, elevation, degradation, and other such things.

Therefore, none of the Buddhas, the Blessed Ones, do such things. There is nothing they have done, now do, or will do. Only those ordinary beings can accomplish these difficult deeds.”

Bodhisattva Manjushri said to the Buddha: “Blessed One! Regarding the patient acceptance of non-arising that has been taught, what is the patient acceptance of non-arising? Blessed One! For what reason is it also called the patient acceptance of the non-arising of dharmas, and how does a bodhisattva attain this acceptance of dharmas?”

The Buddha said: “Manjushri! In truth, no person attains the patient acceptance of non-arising among arisen dharmas. ‘Attainment’ is merely a verbal designation and name. Why? Because the dharma of non-arising cannot be attained. Because it is free from objective conditions, the acceptance of dharmas is not attained. One attains where there is nothing attained; there is neither gain nor loss. For this reason, it is called attaining the patient acceptance of the non-arising of dharmas.

—Furthermore, Manjushri! This patient acceptance of the non-arising of dharmas means accepting in this way because all dharmas are unborn; accepting in this way because all dharmas neither come nor go; accepting in this way because all dharmas have neither self nor master; accepting in this way because all dharmas are neither grasped nor relinquished; accepting in this way because all dharmas have neither existence nor reality; accepting in this way because all dharmas have neither equality nor inequality; accepting in this way because all dharmas are incomparable; accepting in this way because all dharmas, like empty space, are undefiled; accepting in this way because all dharmas are indestructible; accepting in this way because all dharmas are uninterrupted;

accepting in this way because all dharmas are neither defiled nor pure; accepting in this way because all dharmas are empty, signless, and wishless; accepting in this way because all dharmas are free from desire, anger, and delusion; accepting in this way because all dharmas are suchness, the nature of Dharma, and ultimate reality; accepting in this way because all dharmas are without discrimination, association, recollection, conceptual proliferation, or thought; and accepting in this way because all dharmas are uncreated, powerless, feeble, and false—like an illusion, a dream, an echo, a shadow, an image, a plantain trunk, a heap of foam, or a bubble of water.

That which attains acceptance and the acceptance attained are both unattainable. It is neither a dharma nor a non-dharma; this dharma is revealed only through names. Yet those names are also unattainable and are by their original nature naturally free.

To accept in this way is to believe, understand, delight in, and enter it without doubt, fear, agitation, or loss. When it completely pervades one’s being, one practices while abiding in right absorption, yet neither one’s own body nor any place of abiding can be attained. This is how a great bodhisattva attains the patient acceptance of non-arising among all dharmas, to the point of no longer practicing any conception whatsoever.”

Bodhisattva Manjushri said to the Buddha: “Blessed One! Regarding what is called acceptance: it is acceptance because it remains unbroken by sense objects.”

Devaputra Susthitamati asked Bodhisattva Manjushri: “Great Being! What remains unbroken by sense objects?”

Bodhisattva Manjushri said: “Devaputra! It is the eye. What dharma damages the eye? Attractive and unattractive forms can damage the eye. Just as forms damage the eye, various sounds damage the ear, odors damage the nose, flavors damage the tongue, tangible objects damage the body, and dharmas damage the mind.

—Devaputra! When a bodhisattva sees forms with the eye but does not grasp their characteristics, delight in their attractiveness, discriminate, conceive, crave, or reject them, knowing that their original nature is empty and without conceptual thought, then forms cannot damage the bodhisattva. The same applies up to the mind in relation to dharmas.

—Devaputra! If the six faculties are unattached, unbound, undamaged, and unharmed, this bodhisattva abides in the acceptance of dharmas. Because the bodhisattva abides in the acceptance of dharmas, there is no discrimination regarding any dharma: neither arising nor non-arising, neither with outflows nor without outflows, neither wholesome nor unwholesome, neither conditioned nor unconditioned. Not conceiving worldly or supramundane dharmas and neither discriminating nor thinking is called the patient acceptance of the non-arising of dharmas.”

When this Dharma was taught, sixty-three thousand sentient beings aroused the mind of unsurpassed bodhi, and twelve thousand bodhisattvas attained the patient acceptance of the non-arising of dharmas.

Devaputra Susthitamati again asked Bodhisattva Manjushri: “Great Being! How does a great bodhisattva initiate superior practices, transcend and progress ever further, and enter the various stages?”

Bodhisattva Manjushri said: “Devaputra! Who here could initiate the superior practices of which you speak, and could there be transcendence and progression through the stages?

—Great Being! Do you not know that bodhisattvas cultivate increasingly excellent practices until they transcend or fulfill the ten stages?

—Devaputra! It is not so. I have heard the Buddha teach that all dharmas are like illusions. Do you believe this?

—Great Being! Who would dare disbelieve the Buddha’s truthful words?

—Devaputra! Do an illusory person and illusory phenomena possess superior practices, transcend and progressively enter the stages, or even fulfill the ten stages?

—Great Being! They do not.

—Devaputra! So it is. If illusory persons and illusory phenomena could possess superior practices, transcend, and progressively enter the stages, then we bodhisattvas would transcend and progressively enter them in the same way. Why? Because, as the Blessed One has said, all dharmas are like illusions, and therefore there is no progressive entry. Thus, to say that there is a person who progressively enters the stages is itself not progressive entry.

Nor do I say that there is progressive entry into the stages. Why? Because no dharma has progressive entry. Therefore, one dharma cannot progressively enter another dharma: form cannot progressively enter feeling, and feeling cannot progressively enter form; the same applies to all other dharmas. Why? Because the natures of all dharmas differ; each proceeds within its own domain, insensible, deluded, unknowing, and without awareness—like grass, trees, tiles, stones, walls, or an image in a mirror; like an illusion or magical creation, they cannot be contacted or realized. They have the single characteristic of being without characteristics. For this reason, no dharma transcends or progresses; none exits or enters, goes or comes.

—Devaputra! If bodhisattvas understand that no dharma transcends or progresses in this way, there are no longer differences among the stages, nor is there entry into the path, relinquishment of a stage, or retrogression. In transcending and progressing toward bodhi, there is no interruption or loss. Why? If someone sees those skandhas, dhatus, and ayatanas as real, there can be no transcendence or progression. Why? Because all dharmas are originally pure. This is called a bodhisattva’s transcendence of the stages of the path.

—Devaputra! Suppose an illusionist magically creates ten kinds of vehicles and palaces, then places magically created people within them. Devaputra! What do you think? Do those magically created people and palaces have any fixed location?

—Great Being! They have no fixed location.

—Devaputra! So it is. The matter of someone seeing transcendence and progression through the bodhisattva stages is just like this.”

7. CHAPTER ON DISPELLING THE CHARACTERISTICS OF THE TWO VEHICLES

Then Devaputra Susthitamati again asked Bodhisattva Manjushri: “Great Being! If someone comes to you seeking to go forth, how do you answer? How do you teach that person the Dharma of going forth and liberation? How do you confer the precepts and instruct that person to preserve them?”

Bodhisattva Manjushri said: “Devaputra! If someone came to me seeking to go forth, I would instruct that person: ‘Good man! You should not arouse the intention to go forth.

If you do not arouse the intention to go forth, I will teach you the Dharma of true going forth.’ Why? Devaputra! To seek going forth is to seek the Desire Realm, the Form Realm, and the Formless Realm; it is also to seek the world’s five sensual pleasures and future rewards.

If good men seek anything, they do not realize Dharma. Because they do not realize Dharma, they do not see that there is a mind. Devaputra!

If they grasp nothing, they realize Dharma; because they realize Dharma, they do not see that there is a mind; because they do not see that there is a mind, they do not go forth; because they do not go forth, they have no mind that goes forth; because they have no mind that goes forth, they do not arise; because they do not arise, there is no birth; because there is no birth, they bring suffering to an end; because suffering is ended, there is ultimate ending; because there is ultimate ending, they are inexhaustible; because they are inexhaustible, they cannot be exhausted; and that which cannot be exhausted is empty space.

Devaputra! This is how I would instruct a good man seeking to go forth.

—Furthermore, Devaputra! If someone came to me seeking to go forth, I would instruct that person: ‘Good man! Do not now arouse the intention to go forth.’ Why? Because that mind is unborn and cannot be aroused. Do not adopt some unusual method in order to preserve that mind.

—Good man! I would also tell the person seeking to go forth: ‘If you do not shave off your beard and hair, you truly go forth.’ Why? Because, as the Buddha has said, there is nothing to be cut off or eliminated from any dharma. The dharma of form is neither cut off nor eliminated; the dharmas of feeling, perception, formations, and consciousness are neither cut off nor eliminated.

—Devaputra! If someone thinks, ‘Only after shaving off my beard and hair will I have gone forth,’ you should know that this person possesses the characteristic of self. Because this person possesses the characteristic of self, this person does not see equality. Furthermore, because this person sees a self, this person sees sentient beings; because this person sees sentient beings, this person sees beard and hair; and because this person sees beard and hair, the thought of removing them arises.

—Devaputra! If this person does not see the characteristic of self, this person does not see the characteristic of others. Because there is no characteristic of others, there is no self-conceit; because there is no self-conceit, there is no ego; because there is no ego, there is no discrimination; because there is no discrimination, there is no agitation; because there is no agitation, there is no conceptual proliferation; because there is no conceptual proliferation, there is no grasping or relinquishing;

and because there is no grasping or relinquishing, there is neither acting nor non-acting, neither cutting off nor not cutting off, neither separation nor union, neither decrease nor increase, neither gathering nor dispersing, neither cultivation nor recollection, and neither discourse nor speech.

This is called abiding in truth.”

Devaputra Susthitamati said: “Great Being! What is the meaning of truth?”

Bodhisattva Manjushri said: “Devaputra! What is called truth is empty space; empty space is called truth because it neither arises nor ends, neither decreases nor increases. For this reason, empty space is truth, emptiness is truth, suchness is truth, the dharmadhatu is truth, and ultimate reality is truth. Yet such truth is also not true. Why? Because nothing can be attained within that truth; therefore, it is called not true.

—Furthermore, Devaputra! If someone came to me seeking to go forth, I would instruct that person: ‘If you can refrain from attachment to the kashaya robe, I will say that you have truly gone forth.’ Why? Because the Buddhas, the Blessed Ones, have no attachment.

Whenever they teach the Dharma, it is never for the sake of attachment. That is, they do not grasp form as permanent or impermanent; likewise, they do not grasp feeling, perception, formations, or consciousness as permanent or impermanent. They do not grasp the eye as permanent or impermanent; likewise, they do not grasp the ear, nose, tongue, body, or mind as permanent or impermanent.

They do not grasp forms, sounds, odors, flavors, tangible objects, or dharmas. They do not grasp desire, anger, or delusion. They do not grasp inversions.

They do not grasp any dharma whatsoever, nor do they relinquish, join, or separate anything.

—Devaputra! If someone is attached to the kashaya robe, you should know that this person holds a grave view. Therefore, I say that purity and liberation are not attained through attachment to the kashaya robe. Why? Because at the great bodhi of the Buddhas, the Blessed Ones, there is no kashaya robe.

—Great Being! What dharma is the kashaya robe?

—Devaputra! You ask what dharma is the kashaya robe. Desire is the kashaya robe; anger is the kashaya robe; delusion is the kashaya robe; causes are the kashaya robe; views are the kashaya robe; name-and-form is the kashaya robe; delusive conception is the kashaya robe; attachment is the kashaya robe; grasping characteristics is the kashaya robe; and, in this way, all dharmas up to conceptual proliferation are kashaya robes.

Knowing that dharmas are neither wholesome nor unwholesome, and that there is neither cultivation nor recollection, is called having no kashaya robe. If there is no kashaya robe, there is no existence; if there is no existence, there is no defilement; if there is no defilement, there is no obstruction; and if there is no obstruction, there is no action. This is called proper discernment.

Such discernment neither increases nor diminishes the equality of dharmas and involves neither action nor non-action. This is called proper discernment.

—Devaputra! If one can neither increase nor diminish any dharma and, in accordance with the Buddha’s teaching, no longer gives rise to conceptual thought and discrimination, this is called proper discernment.

—Great Being! What is called neither increasing nor diminishing?

—Devaputra! It transcends equality; having transcended equality, no dharma can be attained. The past cannot be attained, the future cannot be attained, and the present cannot be attained.

That dharma is not suchness. There is no creating increase or decrease, no creating an ego, no creating another person, no creating a sentient being, no creating a living being, no creating annihilation, no creating permanence, no creating discrimination concerning the skandhas, ayatanas, or dhatus, and no creating discrimination concerning Buddha, Dharma, or Sangha. Nor are there notions that create observance of the precepts, violation of the precepts, affliction, purity, attainment of fruition, stream-enterer, once-returner, non-returner, arhat, or pratyekabuddha.

Ultimately, there are no notions creating emptiness, signlessness, wishlessness, liberation through clear knowledge, or freedom from desire.

Thus, Devaputra, these teachings are spoken only as considered distinctions for unlearned ordinary beings; you should understand this. These are the lowest and most deluded people, who seek to attain dharmas and falsely grasp them. Therefore, to eliminate their attachment, the Tathagata expounds such considered distinctions concerning action and non-action.”

Devaputra Susthitamati praised Bodhisattva Manjushri: “Excellent, Great Being! You are able to teach such a profound Dharma gateway.”

The Buddha also praised Bodhisattva Manjushri: “Excellent, excellent, Manjushri! You are now able to expound in this way.”

Bodhisattva Manjushri again said to Devaputra Susthitamati:

“Devaputra! If someone came to me seeking to go forth, I would instruct that person: ‘Good man! If you do not receive full ordination, this is called true going forth.’ Why? Because, as the Buddha taught, there are only two kinds of reception of the complete precepts: first, the correct and equal reception of the precepts; and second, the wrong and unequal reception of the precepts.

What here is the wrong and unequal reception of the precepts? It means falling into the view of a self, the view of a person, the view of a sentient being, the view of a living being, the view of an individual, the view of annihilation, the view of permanence, wrong views, arrogance, desire, anger, delusion, the Desire Realm, the Form Realm, the Formless Realm, and attached discrimination. Devaputra! In brief, it means falling into every unwholesome dharma, following evil spiritual friends, falsely grasping all dharmas, and falling into ignorance of the essential means of escape and liberation. This is called the wrong and unequal reception of the precepts.

—Devaputra! What here is the correct and equal reception of the precepts? Emptiness is equality, signlessness is equality, and wishlessness is equality.

If one can enter these three gateways of liberation, awaken to and know them as they truly are without discrimination or thought, and never regress from any dharma, this is called the correct and equal reception of the precepts.

—Furthermore, Devaputra! If desire arises, if anger arises, if delusion arises, if craving and ignorance arise, if the view of self arises, if the sixty-two views arise, if the three wrong practices arise, if the four inversions arise, and even if the nine vexations and ten unwholesome courses of karma arise, this should be called receiving the correct precepts. Just as all seeds, grasses, trees, forests, and thickets rely upon the great earth to arise and grow, while the earth remains equal and does not form the thought of doing so, so it is within the Buddha-Dharma: receiving the correct precepts brings full accomplishment.

—Devaputra! Just as all seeds, grasses, and trees abide upon the great earth and thereby increase and grow, one should receive the full and correct precepts in the same way. Why? Because, by abiding in the precepts, the dharmas of the path increase and grow. Just as the growth of a seed is called accomplishment, so, because one abides in the precepts, all dharmas belonging to the factors conducive to bodhi arise, increase, and grow; therefore, it is called accomplishment.

—Devaputra! This is how all shravakas of the Buddhas, the Blessed Ones, of the past, future, and present receive the correct precepts: they enter these three gateways of liberation, where all conceptual proliferation and speech cease.

—Devaputra! You should know that if a person can receive the complete precepts in this way, this is called correct reception, not incorrect reception.

—Devaputra! Having caused a person to go forth in this way and receive full ordination in this way, I would instruct that person: ‘Good men! If you can now refrain from maintaining the prohibitive precepts, that is true maintenance.’ Why? Since nothing is grasped in any dharma, there is nothing to maintain. Why should there be maintenance of these precepts alone?

—Devaputra! If the precepts could be maintained, that would mean maintaining the three realms.

—Devaputra! What do you think constitutes the precepts?

—Great Being! The precepts mean fulfilling the pratimoksha.

—Devaputra! What is called the pratimoksha?

—Great Being! It means guarding the body, speech, and mind. The completeness of these three kinds of karma is called the pratimoksha.

—Devaputra! What do you think? Where, here and now, is bodily karma or activity? There was no activity in the past, nor will there be any in the future. All of it is inactive and without an appearance that could be described as existing, as blue, yellow, red, white, or crystal-colored—is that not so?

—Great Being! It is all without these.

—Devaputra! What is it called, and how can it be described?

—Great Being! It is called unconditioned and truly cannot be described.

—Devaputra! What do you think? Can the unconditioned become conditioned?

—Great Being! It cannot.

—Devaputra! For this reason, I say that not maintaining them is called the true maintenance of the precepts.

—Devaputra! When one speaks of the higher training in morality, the higher training in mind, and the higher training in wisdom, these should be understood as the ultimate bounds of training: because there is nothing to maintain, it is called the higher training in morality; because there is nothing to know, it is called the higher training in mind; and because there is nothing to see, it is called the higher training in wisdom. Because the mind does not discriminate, recollect, or give rise to anything different, this is called the supreme training in mind. The trainings in morality and wisdom are likewise so.

—Devaputra! If one does not apprehend the mind, one does not conceive the precepts and does not cultivate wisdom. If one does not cultivate wisdom, one no longer gives rise to any doubts. Since there are no doubts, one does not maintain the precepts; and if one does not maintain the precepts, this is called truly maintaining the precepts.

—Devaputra! One who maintains the precepts desires nothing and therefore does not turn back; thus one is pure. Because one is pure, one is liberated; because one is liberated, one is diligent; because one is diligent, one is without outflows; because one is without outflows, one abides in right conduct; and because one abides in right conduct, one has no appearance.

Having no appearance is precisely empty space. Why? Because empty space has no form or appearance.

Therefore, Devaputra, if someone trains in this way, that person does not train; because that person is beyond training, that person truly trains. Where does that person train? There is no place of training.

What is it to have no place? It is the equality of empty space. If one can rightly abide in the equality of empty space, this is called truly abiding in the training in morality.

—Furthermore, Devaputra! If a person can go forth and receive full ordination in this way, I would instruct that person:

—Good man! If you can receive offerings from all donors throughout the great trichiliocosm without giving rise to discrimination or thinking of repaying their kindness, only then is it called pure observance of the precepts. Why?

Devaputra! If one grasps the giver, the recipient, and the offered object, these three things constitute the repayment of kindness. Furthermore, seeing, thinking about, or discriminating these three things constitutes the repayment of kindness.

But if one neither grasps, sees, thinks about, nor discriminates these three things, what kindness could be repaid? Why? Because such repayment of kindness has been ultimately pure from the beginning.

Devaputra! If a person grasps, sees, thinks, discriminates, or remembers to repay kindness, that person is an ordinary being, not an arhat. Ordinary beings at all times grasp, consider, and discriminate: this one receives and that one gives; that is defiled and this is pure.

Because of discrimination, there is repayment of kindness. What is repayment of kindness? Ordinary beings take on a body in a later existence within samsara, and so they wish to repay kindness there.

Devaputra! Arhats do not take on a later body; ultimately, they neither see, consider, nor discriminate between this and that. Since they will no longer take on a body, where could they repay kindness?

—Devaputra! One who receives offerings should practice threefold purity before receiving them. First, one does not see another person, and thus there is no giver. Second, one does not see oneself, and thus there is no recipient. Third, one does not see the offered object, and thus there is no act of giving. Devaputra! Such threefold purity is ultimate purity. When purity is like this, what need is there to repay kindness? For this reason, I say that if someone receives the offerings of all faithful donors throughout the great trichiliocosm without discriminating or thinking of repaying their kindness, this person is called the true and supreme field of merit in the world, one who has truly gone forth and purely maintains the precepts.

—Furthermore, Devaputra! After causing that person to go forth and maintain the precepts in this way, I would further instruct that person: ‘Good man! You should not practice in an aranya or dwell in a village; dwell neither nearby nor far away; neither sit alone nor remain in a great assembly; neither speak much nor remain silent; neither beg for food nor accept invitations; neither wear rag robes nor accept robes and bowls from others; neither eat much nor have few desires; neither seek much nor be content; neither sit beneath a tree nor sit in an open place; neither take medicine stored in a vessel nor accept meat, ghee, or curds.

—Good man! If you do not give rise to discrimination concerning any of the dhutanga practices, then practicing in this way is called the complete practice of dhutanga. Why?

If one practices through deliberate recollection, there is self-conceit, and the mind still sees various characteristics: ‘I wear rag robes; I beg for food; I dwell beneath trees; I sit in open places; I practice in an aranya; I take medicine stored in a vessel; I have few desires; I am content; I practice dhutanga.’ Devaputra! One who practices correctly does not give rise to such conceptual thoughts. Why?

Because this person is without any discrimination. This person does not even see a self, much less the virtues of dhutanga. Therefore, Devaputra, if someone practices dhutanga without recollecting or discriminating in this way, I call this true dhutanga.

Why? Because this dhutanga neither grasps nor relinquishes, neither cultivates nor recollects, neither develops nor practices, and is neither Dharma nor non-Dharma. Therefore, I call it true dhutanga.

—Furthermore, Devaputra! After causing that person to go forth and practice in this way, I would instruct that person: ‘If you can refrain from contemplating the Four Noble Truths; refrain from cultivating the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of awakening, and the Noble Eightfold Path; refrain even from cultivating the thirty-seven factors conducive to bodhi; and do not realize the three gateways of liberation—why?

Because those Noble Truths enter the characteristic of non-arising and cannot be recollected, known, cultivated, or realized. Therefore, when I discuss the foundations of mindfulness, I say that not recollecting or cultivating any dharma is called a foundation of mindfulness.

—Devaputra! If a bhikshu does not abide in the Desire Realm, the Form Realm, or the Formless Realm, this is called a bhikshu who cultivates the four foundations of mindfulness without abiding in the four foundations of mindfulness. What is cultivation? As stated above, neither thinking nor cultivating is called cultivation. Following this sequence, the thirty-seven factors conducive to bodhi should be understood in the same way.

—Devaputra! If that meditating bhikshu attains nothing whatsoever among all dharmas, the bhikshu neither thinks, discriminates, cultivates, nor realizes. Why? Because these dharmas are merely names. Although the thirty-seven factors conducive to bodhi have names, they cannot be attained. They arise only from discriminations based upon causes and conditions, and their one characteristic is no characteristic. Because there are such names, they are spoken of in this way, yet the words themselves are also empty. Thus, although they are known through names, they are ultimately unattainable. This is called awakening to and knowing the thirty-seven factors conducive to bodhi as they truly are.

—Great Being! Who is called a meditating bhikshu?

—Devaputra! If a bhikshu takes up only one practice regarding all dharmas and follows it to the utmost—namely, non-arising—this is called meditation practice. Furthermore, not taking up even the slightest dharma is called meditation practice. What dharmas are not taken up? One does not take up this world or the other world; one does not take up the three realms or even any dharma whatsoever. Such equality is called meditation practice.

—Devaputra! In such meditation practice, there is ultimately not even one associated dharma, neither conjunction nor dispersion. This is meditation practice.”

At that time, innumerable hundreds of thousands of sentient beings in the Dharma assembly became doubtful, thinking: “How can what Manjushri now says accord with the Buddha’s teaching? The Blessed One has said that if someone enters the three gateways of liberation, that is called nirvana. The Blessed One has also said that anyone who cultivates the thirty-seven factors conducive to bodhi can realize nirvana. But Manjushri now says that one should not cultivate the thirty-seven factors conducive to bodhi and should not enter the three gateways of liberation. Is Manjushri speaking falsely?”

Knowing the doubtful thoughts of the bhikshus and the greater assembly, Bodhisattva Manjushri immediately said to Venerable Shariputra: “Venerable One! You are now eminently qualified to provide confirmation, for the Buddha has declared you foremost in wisdom.

—Venerable One! Where did you realize the Dharma of freedom from desire? At the moment of that realization, did you then see the Four Noble Truths?”

Venerable Shariputra said: “No.”

Bodhisattva Manjushri asked: “Did you then cultivate the thirty-seven factors conducive to bodhi?”

Venerable Shariputra said: “No.”

Bodhisattva Manjushri again asked: “Did you then enter the three gateways of liberation?”

Venerable Shariputra said: “No. Great Being! At that time, there was not even a single dharma that I could see, eliminate, cultivate, realize, or discern. Why? Because all dharmas are unconditioned, unborn, inexpressible, and empty. If they are empty, what could be realized?”

When this Dharma was taught, thirty thousand bhikshus in the assembly exhausted the outflows regarding dharmas, their minds were released through understanding, and they attained liberation.