Dharma Stream
Segment 17. the Ultimate Non-SelfAt that time, Subhūti asked the Buddha, “World-Honoured One, how should a good man or good woman who has made the aspiration for Anuttara-samyak-sambodhi (unsurpassed, complete equal and complete awareness) dwell their mind calmly? How should they subdue their mind?” The Buddha replied, “Good man or good woman, one who has made the aspiration for unsurpassed, complete equal and complete awareness should think in this way: ‘I will liberate all sentient beings.’ However, after liberating all sentient beings, there will be no sentient being who is actually being liberated.
Why is this? Subhūti, if a Bodhisattvas hold the notion of self, person, sentient beings, or lifespan, then they are not truly a Bodhisattva.
Why is this? Subhūti, there is, in fact, no an entity has made the aspiration for the unsurpassed, complete equal and complete awareness.”
The Buddha continued, “Subhūti, what do you think? When Tathāgata was in the presence of the Lamp of the Buddha (Dipankara Buddha), was there an entity attaining the unsurpassed, complete equal and complete awareness?”
Subhūti replied, “No, World-Honoured One! According to my understanding of what the Buddha has taught, there was no an entiry attaining the unsurpassed, complete equal and complete awareness from the Lamp of the Buddha.” The Buddha affirmed, “Indeed, indeed, Subhūti! There is, in fact, no an entity such as Tathāgata attained the unsurpassed, complete equal and complete awareness. Subhūti, if there was an entity who attained the unsurpassed, complete equal and complete awareness, then the Lamp of the Buddha would not have predicted for me: ‘In the future, you will become a Buddha and be named Shakyamuni.’ Since there is in fact no an entity attained the unsurpassed, complete equal and complete awareness, that is why the Lamp of the Buddha predicted for me, saying: ‘In the future, you will become a Buddha and be named Shakyamuni.’
Why is this? The Tathāgata, it means all phenomena are suchness. If someone were to say, ‘The Tathāgata attains the unsurpassed, complete equal and complete awareness.’ Subhūti, there is actually no dharma the Buddha attains for the unsurpassed, complete equal and complete awareness. Subhūti, the unsurpassed, complete equal and complete awareness attained by the Tathāgata is neither real nor false. Therefore, the Tathāgata says: All dharmas are the Buddhadharma. Subhūti, when we speak of ‘all dharmas’, what is meant is that they are not truly ‘all dharmas’. This is why they are merely referred to as ‘all dharmas’. Subhūti, it is akin to the human body, which may be described as large, but is not truly large; it is merely called large.” Subhūti responded, “World-Honoured One, as you say, the human body may be called large, but it is not truly large, and that is why it is merely called large.”
The Buddha explained, “Subhūti, in the same way, if a Bodhisattva were to say, ‘I will liberate immeasurable sentient beings,’ that person would not truly be a Bodhisattva.
Why is this? Subhūti, there is no an entity or dharma called ‘Bodhisattva’. Therefore, the Buddha says: All dharma phenomena are with no self, with no person, with no sentient beings, and with no lifespan.” “Subhūti, if a Bodhisattva says, ‘I will adorn the Buddha’s land,’ that person is also not a Bodhisattva.
Why is this? As the Buddha says, ‘To adorn the Buddha’s land is not truly adorning, and that is why it is merely called adorning.’ Subhūti, if a Bodhisattva has realized there is no self, and all dharmas have no self either, then that person is truly a Bodhisattva.”
The Diamond Sutra opens with Subhūti’s question to the Buddha, which is presented as follows in the original text: “Good men and good women who aspire to the unsurpassed, complete equal and complete awareness, how should they abide, and how should they subdue their minds?” In Segment 17, Subhūti repeats his question to the Buddha, the original text is: “At that time, Subhūti said to the Buddha, ‘World-Honoured One, good men and good women who aspire to the unsurpassed, complete equal and complete awareness, how should they abide, and how should they subdue their minds?'”
Comparing the two contexts, we see that Subhūti’s question remains consistent, and the Buddha’s answer is largely the same. However, at the beginning of the sutra, the Buddha’s response is only partially addressed because the disciples’ minds still harbour numerous attachments and mistaken views that cannot be dispelled in a single, concise answer. By Segment 17, the Buddha’s answer is elaborated upon and builds on the teachings expounded earlier. Up to now, it is evident that Subhūti and the other disciples still retain an attachment to an underlying “essence” or “substance”, which has not yet been uprooted — namely, the attachment to the notion of “self”.
There is still an “heart” that can be spoken of in terms of both emptiness and existence — such as a “heart” that is immutable, a “heart” that is neither empty nor existent, and notions like “Tathāgata”, “true emptiness”, “self-nature”, and “Buddha” etc. These are still this kind of form existing within the minds of the disciples.
The Buddha, therefore, begins to dismantle their attachment to this fundamental “self” or “essence”. Buddha tells you that there is no an entity responsible for generating the aspiration for unsurpassed, compete equal and complete awareness. Whether this entity is referred to as the false self, the true self, an ordinary being, the void, or true emptiness, there is no such entity that generates the aspiration. At this moment, Subhūti and the other disciples will turn inward immediately and realize that there is nothing to cling to.
Additionally, it is important to note that The Diamond Sutra is a compilation of excerpts from the Buddha’s teachings delivered during the “Vajra Prajna Assembly”. The compiler has included Subhūti’s repeated questioning to help readers grasp the evolving focus of the Buddha’s teachings after the 17th Segment. Although the content of the Buddha’s responses remains largely consistent, the emphasis shifts. This should not be understood as the Buddha merely repeating the same answer to Subhūti’s questions during the Vajra Assembly. Some scholars suggest that Subhūti’s question here is directed at the beings of the fifth century after the Buddha’s parinirvana. However, based on the emphasis in the Buddha’s subsequent key point teaching on breaking attachments, I personally believe that the compiler intentionally structured the text in this way.
Now, let us consider the general meaning of Segment 17.
At this point, Subhūti asks the Buddha, “World-Honoured One, when good men or good women aspire to seek unsurpassed, complete equal and complete awareness, how should their mind ultimately abide? How should they subdue their afflictions and deluded thoughts?”
The Buddha responds Subhūti, “Good men or good women, who aspire to seek unsurpassed, complete equal and compete awareness, should first make the aspiration: ‘I will liberate all beings in the Three Realms and Six Paths, helping them escape the suffering of the cycle of birth and death and enter the peaceful and still Nirvana, the realm of the Tathāgata.’ Even though I have thus liberated all sentient beings, whereas, I should hold the perception that, in reality, not a single being has truly been liberated by me.”
“Why is this so? Subhūti, if a Bodhisattva has attachments to self, persons, sentient beings, or lifespan, then it is not a Bodhisattva.”
The question and answer above closely resemble those from Segment 2. However, the Buddha’s reply below is the key point that this Segment aims to refute: Who is truly generating the aspiration for surpassed, compete equal and complete awareness? Is there a real, unchanging mind or state that produces this aspiration? What is it that gives rise to this vow? Given that there is no self and no persons, who is making this vow? Or, is there an entiry of “remaining in its suchness, unmoving, neither arising nor ceasing, formless and shapeless” that is waiting to become complete and attain Buddhahood?
The original text states: “The Buddha told Subhūti, ‘In reality, there is actually no such an entity that can give rise to the aspiration for unsurpassed, compete equal and complete awareness.'” Here, the term “there is actually no an entity” refers to anything —a person, a mind, a realm, visible or invisible matter, or any other conceivable entity.
At the outset of the sutra, Subhūti inquires about how one should dwell calmly the mind after initially making the aspiration for practicing. This is also a common concern for beginners on the path and verify in the Dharma: how can one achieve Buddhahood when the mind is disturbed and restless, unable to settle peacefully on the Bodhisattva path? Naturally, practitioners focus on finding a “method of practice” that will calm and steady the mind.
The Buddha tells you not cling to various appearances, as all forms are illusory. In this way, disciples practicing the Bodhisattva deeds of almsgiving, patience, and so on will gradually direct the merit of these practices toward the emptiness. However, the Buddha sharply redirects the disciples’ attention to the root of the question itself. If one aspires to attain the unsurpassed, complete equal and complete awareness, the Buddha asks, “If there is no self, then who is it that is making this aspiration?” He directly affirms that no such self exists. Were there a “maker of the aspiration”, it would imply a concept of “self” and “sentient beings”, and one would expect a future Buddha’s fruit and appearance — something to be obtained and something to achieve. This perception is the core realization when making the aspiration for Buddhahood: when the aspiration is made, it is already “with no self”. Thus, as the wisdom of Prajñā teaches, the Avatamsaka Sutra states: “The Bodhisattva, upon first making the aspiration, immediately attains complete awareness.”
This Segment of the Diamond Sutra always brings to my mind the story of the Second Patriarch of Chan, Huike, seeking the Dharma from Bodhidharma. When Huike, after enduring the pain of severing his own arm, knelt in the snow and asked Bodhidharma, “My mind is not at peace. Please, teach me the method to pacify my mind,” Bodhidharma responded by glaring with wide-open eyes and loudly declaring, “Bring me your mind, and I will calm it for you.” After three days and nights of kneeling in the snow, having severed his arm, Huike’s mind must have been struck by the profound words of Bodhidharma. In that moment, his body and mind became as vast and empty as the boundless, silent earth. Softly, he whispered, “The mind sought cannot be found.” These words echoed in the vast emptiness of his body and mind, like the echo in an empty valley — having neither a place of origin nor a place of extinction, lingering but leaving no trace. Bodhidharma said definitely, “I have already settled your mind.” Similarly, the Buddha asks, “Who is the one aspiring for the unsurpassed, complete equal and complete awareness?” This inquiry mirrors Bodhidharma’s words: “Bring me your mind, and I will settle it for you.” Upon hearing this, the disciples immediately turned inward and found it impossible to locate any “self” or any entity capable of “making the vow”. The Crown Prince Zhao Ming, who was criticised for dividing the Diamond Sutra into Segments, aptly named this Segment “Chapater of ultimate Non-Self.” In the previous dialogues between the Buddha and Subhūti, much has been said about not clinging to the concept of “self”, but in this Segment, we encounter the essence of ultimate non-self.
The Buddha then uses his own past experience of learning the Dharma from the Buddha Dipankara to further illustrate his point. He asks Subhūti, “Is there an entity attains the unsurpassed, complete equal and complete awareness at the place of the Buddha Dipankara?” This entity could be a person, a mind, or a state or everything you conceived. Subhūti responds, “There is no an entity attains the unsurpassed, complete equal and complete awareness at the place of the Flame Lamp Buddha.” At this point, Subhūti has realized the formlessness and non-self of the Tathāgata, understanding that in the realm of true emptiness, there is no a single thought. So, he responded immediately.
The Buddha affirms Subhūti’s answer, saying, “Yes, that is correct. If there were an heart, a thought, or a state through which I attained unsurpassed, complete equal and complete awareness at the place of the Flame Lamp Buddha, then I would not have dwelled calmly in the true emptiness. Had such an ‘entity’ existed, the Flame Lamp Buddha would not have predicted that, in a future life, I would become a Buddha and be called Shakyamuni.
It is precisely because I dwelled calmly in the state of ‘all phenomena are empty’, unshaken, and diligently practiced the six perfections, that the Flame Lamp Buddha made this prophecy, stating that I would become the Buddha, with the name of Shakyamuni in a future life.”
In this passage, the Buddha recalls the countless eons ago when He practiced the Bodhisattva path under the guidance of the Flame Lamp Buddha. The Flame Lamp Buddha, recognizing that His disciple had firmly established himself in the Buddha’s right perception, saw that although he had made a vow to liberate all beings, there were, in fact, no beings to liberate. This Bodhisattva was not attached to the notions of self, and sentient beings. He practiced patience, understanding that there was no real insult to endure, and no anger to arise. His almsgiving was not tied to the giver, the receiver, or the gift, nor to any concept of merit, dharma, or the attainment of Buddhahood. Through this right perception of the Buddha’s teachings, He purified delusions such as greed, hatred, ignorance, pride, doubt, and desire — delusions that had caused Him to be ensnared by his past habitual tendencies. So, the Flame Lamp Buddha gives Him the prophecy that He would, in a future life, attain Buddhahood and the full realization of the Buddha’s fruit(The prophecy means an assurance of Buddhahood).
However, there is no an entity that generates the aspiration for unsurpassed, complete equal and complete awareness, there is also no an entity that can receive the prophecy from the Flame Lamp Buddha. All phenomena are with no self, and this is the true meaning of the Tathāgata. Therefore, the Buddha continues, “The Tathāgata is the muchness of all dharmas” —all phenomena, is as it is.
The teachings the disciples have heard so far — namely, that all phenomena are illusory and devoid of true substance, one should not cling to any form — these are expressions of the Buddha abiding in the “Tathāgata’s realm”. However, for the disciples who have not yet directly realized it, this “Tathāgata’s realm” is merely a conceptual image in their minds. It may appear as an emptiness or a state that remains after rejecting or negating everything, but these are not the true “Tathāgata’s true emptiness”. Therefore, the Buddha continues to expound the disciples about the “Tathāgata’s realm”. Here, the Buddha summaries: “The Tathāgata is the muchness of all dharmas.” This means that the Tathāgata’s realm is the original state of all phenomena; it has always been this way, and all phenomena are inherently without self-nature. When we relinquish our distinctions and attachments, what is revealed is the true nature of the Tathāgata.
The Buddha then continues, “If someone says that the Tathāgata has attained the fruit of unsurpassed, complete equal and complete awareness, you should know, Subhūti, that in reality, there is no one that generates the aspiration, nor is there an ‘attainer of the fruit’. It is precisely because of this that the Buddha has attained unsurpassed, complete equal and complete awareness.”
At this juncture, one cannot help but smile knowingly. There is no “one” that generates the aspiration, nor is there an “attainer of the fruit”. Only when the seeking mind ceases, and the grasping mind that pursues and claims attainment fades, can we achieve unsurpassed, complete equal and complete awareness. In the world, in the pursuit of worldly knowledge or skills, there is always a learner, and ultimately, a measurable, visible achievement. However, in the study of the Buddha Dharma, it is precisely when we fully realize the emptiness of all phenomena — when the seeking and grasping mind no longer arises — that we attain the highest and most complete awareness and wisdom, a wisdom that is formless.
The Buddha then states in the original text, “In the attainment of unsurpassed, complete equal and complete awareness, there is neither real nor illusion.” Why does the Buddha say this? Because the attainment of unsurpassed, complete equal and complete awareness has detached from all forms — there is no self, no person, no sentient beings, no lifespan; thus, it is said not real. After detaching from all forms, both the seeking and attaining minds cease. Only then does one realize that all phenomena are inherently complete, that wisdom is already present, that merits are inherent, and that every word, silence, action, or movement is endowed with boundless, subtle, and wondrous function. This is why it is said not illusion.
Therefore, the Buddha teaches, “All phenomena are the Buddha’s Dharma. Subhūti, what is meant by all phenomena is that they are non-phenomena, which is why they are merely called all phenomena.”
Upon reading this of ” All phenomena are the Buddhadharma” talked by buddha, I am reminded of some practitioners I have encountered over the years, whose understanding of the Buddha’s teachings of emptiness is not fully, only memorizes this sentence out of context, then was deeply mislead by it. I recall one practitioner who, despite living a life of indulgence in meat, alcohol, and sensual pleasures, paid no attention to his appearance, was amorous and dissolute in life, lived unrestrainedly, did not care about trivial details, didn’t practice meditation, and didn’t study the Buddhist teachings and methods. When I asked him if such a life could lead to Buddhahood, he cited the phrase from the Diamond Sutra: “All phenomena are the Buddhadharma.”
Indeed, all phenomena are the Buddhadharma, and in the realm of the Tathāgata, all is pure and untainted. However, if one has not truly realized that all phenomena are illusory, is still driven by conditions, still deluded by forms, still cared about the sensations and experiences of body and mind with every thought, and still entangled in worldly all kinds of desires, still has a strong mentality of seeking and attaining, there is still fear, longing, and concerns about gains and losses, has not yet cultivated and equal-minded attitude — then all phenomena of this wold will only lead further into samsara, not toward liberation.
The Buddha’s teachings are to guide human beings out of the cycle of birth and death. Without a true realization of the nature of emptiness in the Buddha’s teachings, one cannot truly relinquish the ego. In such a case, no single phenomena will serve as Buddhaharma; rather, all phenomena will become causes of karmic actions, perpetuating samsara.
In the history of Buddhism, the Second Patriarch of Chan, Hui Ke, in his later years, is said to have wandered into brothels, however, he has already attained the realization of emptiness and being able to perceive emptiness in all phenomena. Similarly, the Living Buddha Ji Gong, who was known for carrying dog meat, once remarked, “Wine and meat pass through the gut, but the Buddha remains in the heart.” Yet, he also stated, “Those who follow me, and those who slander me, will all fall into hell.” This is because those who have not realized emptiness are not truly qualified to follow his path.
Likewise, the controversial practice of dual cultivation between men and women hardly anyone get benefit from this method approach, because the practitioners from both sides fail to realize the principle of emptiness. They approach the practice with minds rooted in form and attachment to sexual desire, thereby being unable to perceive emptiness by this method.
Thus, when reflecting on the phrase from the Diamond Sutra, “All phenomena are Buddhadharma”, one must also keep in mind the following complementary phrase: “What is called all phenomena is not real all phenomena; it is merely called all phenomena.” You should thoroughly realize that all phenomena are empty and lack inherent existence. Only by abiding in this perception can one truly perceive the Tathāgata in all phenomena. It is only then that one can be truly qualified to say, “All phenomena are Buddhadharma”.
The Buddha then uses the metaphor of a person’s large body. The first time the Buddha mentioned a “large body” was in the tenth Segment, when He asked Subhūti, “For example, if a person’s body were like Mount Sumeru, do you think this body would be considered large?” Subhūti replied, “It would be very large, World-Honoured One, because the Buddha says the large body, it is not truely the large body, but it is merely called a large body.” In this Segment, the Buddha aims to deconstruct the disciples’ attachment to the concept of a “body of merit”. When the Buddha refers to the “large body” again, the text notes: “Subhūti, for example, if a person’s body were large.” Subhūti responds promptly: “World-Honoured One, when the Buddha says that a person’s body large, it is not actually a true large body, it is merely called a large body.”
The “great body” mentioned by the Buddha, which may resemble Mount Sumeru in magnitude, refers to the majestic form of the great bodhisattva’s merits and adornments during their practice. In the Dharma realm, such a body can be as grand as Mount Sumeru (the highest and most central mountain in the universe according to Buddhist cosmology). However, despite its vastness and the merit it embodies, this body does not possess an inherent self, and thus it is not truly a “great body”. It is merely a designation, a name.
In this context, when the Buddha discusses the “great body”, he emphasises to the disciples that even such a grand form of merit, akin to Mount Sumeru, is of no self, of no essence, and is merely a conceptual designation. This is consistent with the earlier teaching that all phenomena Buddhadharma, devoid of inherent existence and self. The Buddha uses the example of the “meritorious body” to further expound this point, as some disciples, due to their reverence for such forms estabilished by merits, might become attached to them.
The Buddha continues, “Therefore, it is the same for a bodhisattva. If a bodhisattva believes there is a ‘self’ capable of saving innumerable sentient beings, they cannot be called a true bodhisattva. Why is that? In reality, there is no person, mind, or realm that can be called a bodhisattva. Therefore, the Buddha said that in all dharmas, there is no self, no person, no sentient being, and no lifespan.” Upon hearing this, when we make a vow and embark on the path of a bodhisattva, we must recognize that there is no an entity within that can be identified as a “bodhisattva”. The body, mind, and actions are all empty. This is the state of a great bodhisattva; it is the realm of the Tathāgata.
The Buddha then continues, stating, “Therefore, the Buddha says, that all dharmas, have no self, no person, no sentient being, and no lifespan.” This statement reiterates the earlier teaching that “all phenomena are Buddhadharma”. It can also be understood within the context of the preceding teachings as follows: “All dharmas have no self, no person, no sentient being, and no lifespan; therefore, all phenomena are Buddhadharma.”
The Buddha proceeds, “If a bodhisattva thinks, ‘I will adorn the Buddha’s land,’ they cannot be called a true bodhisattva. Why is this? The Tathāgata says, ‘To adorn the Buddha’s land is not truly adorning; it is merely called adorning.’” This passage also appears in Segment 10 of the Diamond Sutra. The original text reads: “Subhūti, what do you think? Does a bodhisattva adorn the Buddha’s land?” “No, World-Honoured One. Why? Because to adorn the Buddha’s land is not truly adorning; it is merely called adorning.”
When comparing these two passages, one will find that the key points of the Buddha’s teaching on detachment is different. In Segment 10, the Buddha is addressing the attachment to the act of “adorning the Buddha’s land” as it arises in the minds of sentient beings. However, in Segment 17, the Buddha is breaking the concept of “self” in the Bodhisattva’s mind. In the true understanding of the Bodhisattva, there is no “self” involved in the act of adorning the Buddha’s land.
When a Bodhisattva practices the path of Bodhisattva, they are continually benefiting others in every single thought. As there is no “self,” no “person”, and no “sentient beings”, the act of benefiting others, in essence, benefits oneself. Then, all merits are dedicated to oneself actually, which, adorns one’s self-nature as the Buddha’s land. This makes the practitioner increasingly free from attachment to “self” and more attuned to the universal Dharma realm, this is also adorning the Buddha’s land.
Since all phenomena are ultimately with no self, the act of adorning the Buddha’s land is, in truth, merely a provisional label. If a Bodhisattva can not dwell calmly on this kind of perception to benefit others, they are merely performing worldly good deeds and cannot genuinely be considered a practitioner of the Bodhisattva path.
Therefore, at the conclusion of this Segment, the Buddha asserts, “If a Bodhisattva can truly understand the teaching of no-self and no-Dharma, only then can they truly be called a Bodhisattva.”
From the moment of birth, an individual’s cognition establishes two realms: one is the self, and the other consists of the myriad phenomena that arise in relation to the self. These include other beings, countless sentient beings in various realms, and the natural world— plants, stones etc, which are insentient beings of awareness. Throughout life, what one clings to, differentiates, chooses, and cares about in terms of gains and losses are nothing more than these things.
The Buddha’s wisdom teaches us that — each person, event, or object — arises from the convergence of various causes and conditions. There is no unchanging, inherent real self within; everything is merely a nominal designation. There is no need to cling to the arising and ceasing, gains and losses of these things, for they are all illusory transformations. This is the essence of the “teaching of no-self and no-dharma”, which in Buddhism is often divided into the “no-self of the person” and the “no-self of phenomena”.
For instance, an Arhat, in his pursuit of escaping suffering and attaining happiness, only achieve the realization of the non-existence of the self. They abide in the state of extinction nirvana and take pleasure in this state of extinction. They avoid the cycle of reincarnation and have not attained the realization that all dharmas are fundamentally empty. In their attempt to escape suffering and achieve happiness, they have not realized that suffering itself is empty; They aim to detach from emotions and desires, but have not realized that emotions and desire are also empty. That is to say, they have not achieved the realization of the non-existence of the dharma. So they have not being liberated from the cycle of reincarnation, and the cultivation and realization are not complete and ultimate.
A great Bodhisattva, through the right perception of “no-self”, perceives and realizes the lack of inherent existence within the three realms and the six paths. Then, samsara itself appears as nothing more than an illusion. The Bodhisattva can enter and exit the six realms of birth and death lifetime after lifetime, helping sentient beings still caught in the ocean of suffering, guiding them toward liberation. This is what is meant by ” all play is but ultimately empty”.
The Buddha asserts that only those who have truly understood the principle of “no-self” can be considered true Bodhisattvas.