17
Ultimately without self
 



At that time, Subhūti addressed the Buddha, saying, “Bhagavān, when good men and good women develop the mind of Anuttarā Samyaksaṃbodhi, how should their minds dwell? How should they pacify their minds?” The Buddha told Subhūti, “Good men and good women develop Anuttarā Samyaksaṃbodhi by giving rise to a mind thusly: ‘I will liberate all sentient beings.’ Yet when all sentient beings have been liberated, truly not even a single sentient being has been liberated. Why? Subhūti, a bodhisattva who has a notion of a self, a notion of a person, a notion of a being, or a notion of a life, is not a bodhisattva. Why is this so? Subhūti, there is actually no dharma of the development of Anuttarā Samyaksaṃbodhi.

“What do you think? When the Tathāgata was with Dīpaṃkara Buddha, was there any dharma of the attainment of Anuttarā Samyaksaṃbodhi?” “No, Bhagavān, and thus do I explain the actual meaning of the Buddha’s teachings: when the Buddha was with Dīpaṃkara Buddha, there was truly no dharma of the attainment of Anuttarā Samyaksaṃbodhi.” The Buddha said, “Thusly, thusly, Subhūti! There was no dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi. Subhūti, if there were a dharma of the Tathāgata’s attainment of Anuttarā Samyaksaṃbodhi, then Dīpaṃkara Buddha would not have given me the prediction, ‘In the next era you will become a buddha named Śākyamuni.’ It is because there was no dharma of the attainment of Anuttarā Samyaksaṃbodhi, that Dīpaṃkara Buddha gave me this prediction by saying, ‘In the next era you will become a buddha named Śākyamuni.’ Why? ‘Tathāgata’ denotes the suchness of dharmas. Subhūti, if someone says, ‘The Tathāgata has attained Anuttarā Samyaksaṃbodhi,’ there is no dharma of a buddha’s attainment of Anuttarā Samyaksaṃbodhi.

“Subhūti, the true attainment by the Tathāgata of Anuttarā Samyaksaṃbodhi is neither substantial nor void, and for this reason the Tathāgata says, ‘All dharmas are the Buddha Dharma.’ Subhūti, all dharmas spoken of are actually not all dharmas, and are thus called all dharmas. Subhūti, this is like the body of a person that is tall and great.” Subhūti said, “Bhagavān, the body of a person that the Tathāgata speaks of, tall and great, is not a great body, and is thus called the Great Body.” “Subhūti, for bodhisattvas it is also such as this. If someone says ‘I will liberate and cross over innumerable sentient beings,’ then this is not one to be called a bodhisattva. Why? Subhūti, truly there is no dharma of a bodhisattva, and for this reason the Buddha says, ‘All dharmas are not a self, a person, a being, or a life.’ Subhūti, if a bodhisattva says, ‘I am adorning buddha-lands,’ then this is not one to be called a bodhisattva. Why? The adornments of buddha-lands spoken of by the Tathāgata are not adornments, and are thus called adornments. Subhūti, if a bodhisattva has penetrating realization that dharmas are without self, then the Tathāgata says, ‘This is a true bodhisattva.