9
The appearance without appearance
 



“Subhūti, what do you think? Does a srotaāpanna have the thought, ‘I have obtained the fruit of a srotaāpanna (one who has entered the above river)?’” Subhūti replied, “No, Bhagavān (Supreme Being or Absolute Truth). Why? ‘Srotaāpanna’ refers to one who has entered the stream, yet there is nothing entered into. There is no entry into forms, sounds, scents, tastes, sensations, or dharmas. Thus is one called a srotaāpanna.” “Subhūti, what do you think? Does a sakṛdāgāmin have the thought, ‘I have obtained the fruit of a sakṛdāgāmin (once-returner)’” Subhūti replied, “No, Bhagavān. Why? ‘Sakṛdāgāmin’ refers to one who will return once more, yet there is nothing which leaves or returns. Thus is one called a sakṛdāgāmin.” “Subhūti, what do you think? Does an anāgāmin (one who does not return) have the thought, ‘I have obtained the fruit of an anāgāmin?’” Subhūti replied, “No, Bhagavān. Why? ‘Anāgāmin’ refers to one who will not return, yet there is nothing non-returning. Thus is one called an anāgāmin.”

“Subhūti, what do you think? Does an arhat (one who has gained insight into the true nature of existence) have the thought, ‘I have obtained the fruit of an arhat?’” Subhūti replied, “No, Bhagavān. Why? There is truly no dharma which may be called an arhat. Bhagavān, if an arhat has the thought, ‘I have attained the Arhat Path,’ then this is a person attached to a self, a person, a being, and a life. Bhagavān, the Buddha says that among arhats, I am the foremost in my practice of the Samādhi of Non-contention, and am the foremost free of desire. However, Bhagavān, I do not have the thought, ‘I am an arhat free of desire.’ If I were thinking this way, then the Bhagavān would not speak of ‘Subhūti, the one who dwells in peace.’ It is because there is truly nothing dwelled in, that he speaks of ‘Subhūti, the one who dwells in peace.’”