What Does It Mean to Neither Cling to Phenomena Nor Cling to the Characteristics of Phenomena?

Original text from the Buddha Storehouse Sutra: Furthermore, Sariputra, if a bhikshu instructs another bhikshu, saying, "Bhikshu, you should differentiate and observe all dharmas, yet also do not cling to the characteristics of dharmas." If a bhikshu practices thus, his mind will be free from attachment and he will be able to penetrate the single characteristic of all dharmas—namely, the characteristic of formlessness. Such a person does not even give rise to the characteristic of dharma, let alone the characteristics of self and person.

Explanation: The Buddha said: Sariputra, if a bhikshu can instruct other bhikshus, saying, "Bhikshu, you should skillfully differentiate and observe all dharmas. While differentiating and observing all dharmas, do not fall into the characteristics of all dharmas; do not define all dharmas as all dharmas; do not cling to the characteristics or manifestations of all dharmas." If a bhikshu practices thus, his mind will be free from bondage and he will be able to penetrate that all dharmas have but one characteristic—the characteristic of formlessness. Such a person does not even give rise to the characteristic of dharma toward all dharmas, let alone the characteristics of self and person.

Why is it said to observe all dharmas yet not cling to the characteristics of dharma? Because by correctly and rationally observing all dharmas, one will know that dharmas are not dharmas—that all dharmas are empty, formless, and without substantial existence. For example, when observing form, one knows that form is empty and illusory, without substance; there is no real form. Thus, one should no longer cling to the characteristic of form or define it as a specific form by grasping its nominal characteristic. When observing sound, smell, taste, and touch, one should observe in the same way. Correct and rational observation reveals that these dharmas are not truly sound, smell, taste, or touch dharmas; they are all empty, illusory manifestations without substantial nature. Therefore, one should no longer cling to the characteristics of sound, smell, taste, or touch dharmas, nor cling to the characteristics of these dharmas.

After continually practicing thus, the mind does not cling to dharmas or their characteristics. With no dharmas in the mind, it becomes empty, unbound by dharmas. Upon attaining the truth of the path, one will penetrate that all dharmas are empty and formless. From then on, such a person will have no characteristic of dharma in their mind—how could there be characteristics of self and person? Because self and person are among the dharmas; if dharmas do not exist, self and person cannot arise at all.

Original text: Sariputra, what do you think? Can one who clings to the characteristics of dharma extinguish all dharmas? "No, World-Honored One." Sariputra, can a tree without roots produce branches, leaves, flowers, or fruit? "No, World-Honored One."

So it is, Sariputra. If a person does not attain the root of all dharmas, can they give rise to the characteristics of dharmas? "No, World-Honored One." Sariputra, if a person neither attains nor clings to the characteristics of dharmas, can they extinguish all dharmas? "No, World-Honored One."

Explanation: The Buddha said: Sariputra, what do you think? Can a person who clings to the characteristics of dharma eliminate all characteristics of dharma? Sariputra said: "No, World-Honored One." The Buddha said: Sariputra, for example, if a tree has no roots, can it produce branches, leaves, flowers, or fruit? Sariputra said: "No, World-Honored One."

The Buddha said: Therefore, Sariputra, if a person cannot find the root and substance of all dharmas, can this person give rise to the characteristics of dharmas in their mind? Sariputra said: "No, World-Honored One." The Buddha said: If a person neither attains the root and substance of dharmas nor clings to their characteristics, can this person eliminate all dharmas? Sariputra said: "No, World-Honored One."

This passage explains the principle of the non-arising and non-ceasing of all dharmas. Why do dharmas not arise? Because dharmas have no root, no substance; they are empty, illusory, and unattainable. Why are dharmas non-ceasing? Because dharmas are empty and fundamentally non-existent. Since they lack true existence, how could they be extinguished? Who can extinguish emptiness? If dharmas are empty, who manifests them? It is the source of dharmas—the Tathagatagarbha—that manifests all dharmas. Because dharmas are manifested, they are empty, unattainable, and neither arise nor cease. Arising is an illusory appearance; cessation is likewise an illusory appearance—how could illusory appearances have arising or cessation? This text may seem convoluted and mind-bending, but upon realizing the path, one will suddenly comprehend it.

Original text: Such a person does not attain dharmas, does not attain the characteristics of dharmas, does not attain extinction, and does not differentiate between non-arising and non-ceasing. At that time, this person neither arises nor ceases. They are not called one who attains nirvana, nor are they called one without attainment of nirvana. Sariputra, such a teacher is called a good advisor. In the ultimate truth, there are no good advisors and no evil advisors.

Explanation: The Buddha said: Such a person has no dharmas in their mind, nor do they have the characteristics of dharmas. They neither extinguish dharmas nor their characteristics, nor do they differentiate between the non-arising and non-ceasing of dharmas. At this time, this person’s mind abides in non-arising and non-ceasing. Even so, they cannot be said to have attained nirvana, nor can they be said to be without attainment of nirvana. Sariputra, a teacher who instructs thus is a good advisor. In the ultimate truth, there are fundamentally no good advisors and no evil advisors.

One who recognizes the empty and illusory nature of all dharmas has no dharmas in their mind and thus naturally has no characteristics of dharmas. They do not differentiate or cling to the existence or non-existence of dharmas. When the mind does not cling to the arising and ceasing of dharmas and becomes tranquil, they realize nirvana. Because dharmas are empty, there is also no nirvana dharma or its characteristics; thus, it is not called nirvana, nor is it called non-nirvana. For the same reason, in the ultimate truth, there are no dharmas, no good or evil advisors, nor are there characteristics of good or evil advisors—all are empty.