Chapter Eighteen   Section Seventeen: Ultimate Non-Self

In this section, the World-Honored One expounds on the ultimate non-self. He tells Subhuti that after a bodhisattva generates the vast and profound bodhicitta to liberate immeasurable sentient beings, they must eradicate the notions of "I" and "sentient beings," attaining non-attachment to the notions of self and sentient beings. Their mind should gradually become free of self until reaching ultimate non-self. Because in the ultimate truth, there is indeed no self—neither the self of persons nor the self of dharmas exists—thus all must be utterly extinguished. Only then does it correspond to the profound bodhicitta; only after subduing the self and attaining a purified mind will the buddhas bestow upon them the prediction of buddhahood. Even upon attaining buddhahood, the mind remains selfless and empty, without the dharma-mark of "attaining buddhahood," without the dharma-mark of "liberating sentient beings," without any dharma-mark whatsoever.

The Bodhisattva Should Liberate Sentient Beings with the Threefold Emptiness

Original Text: At that time, Subhuti addressed the Buddha, saying: “World-Honored One, when virtuous men and virtuous women generate the mind of anuttara-samyak-sambodhi, how should they abide? How should they subdue their minds?”

Explanation: Subhuti asked the Buddha: World-Honored One, when virtuous men and virtuous women generate the mind of anuttara-samyak-sambodhi, how should they abide, and how should they subdue their minds?

This is Subhuti inquiring on behalf of all sentient beings, asking the World-Honored One how bodhisattvas should abide with this mind after generating the Mahayana bodhicitta. Which mind is this? It refers to the sixth and seventh consciousness minds capable of generating bodhicitta, not the true mind, the Tathagatagarbha, which does not generate bodhicitta. The Tathagatagarbha generates no mind; it has no mental activities, no aspirations, no desire to become a buddha; its mental activity is non-abiding. With Subhuti’s wisdom, he would not ask the World-Honored One how the Tathagatagarbha should abide, especially since the World-Honored One has already explained the non-abiding nature of the Vajra Prajna Mind. Subhuti is asking whether the deluded mind capable of generating bodhicitta, having generated this pure great vow, should still abide in worldly dharmas—forms, sounds, smells, tastes, tangibles, and mental objects—as before, abide in the five aggregates, and whether it should generate the mind for the sake of these worldly dharmas. After generating the Mahayana bodhicitta, one should no longer cling to all marks of worldly dharmas as before; one should not have blazing afflictions of greed, hatred, and delusion; one should subdue this mind. How then should it be subdued?

Original Text: The Buddha told Subhuti: “Virtuous men and virtuous women who generate the mind of anuttara-samyak-sambodhi should give rise to this mind: ‘I should liberate all sentient beings. After liberating all sentient beings, there is not a single sentient being who has truly been liberated.’”

Explanation: The Buddha told Subhuti: Virtuous men and virtuous women who generate the mind of anuttara-samyak-sambodhi should give rise to this mind: “I should liberate all sentient beings. After liberating all sentient beings, inwardly know that I have not truly liberated a single sentient being.”

Here, “liberate” (滅度, mie du) has two meanings. The first meaning is that after sentient beings realize the non-self of the five aggregates, they will gradually sever the attachment to self, cultivate to the fourth fruit, attain the remainderless nirvana, and achieve liberation. After the remainderless nirvana, the five aggregates and seven consciousnesses are all extinguished; all eighteen elements disappear; the marks of the three realms vanish entirely; only the indestructible mind of the Tathagatagarbha, which is neither born nor perishes, remains, abiding in a state of extinction where nothing whatsoever exists. This sentient being then vanishes and perishes; this is called “liberation” (滅度).

They are extinguished (滅), so why is it called liberation (度)? Because this sentient being, who previously created evil karma and suffered immeasurable and boundless afflictions while revolving in the six paths, now has their manas (seventh consciousness) extinguished, ending the fundamental ignorance. They no longer create karma leading to birth and death, let alone revolve in the three realms according to karma to undergo the suffering of birth and death. Henceforth, they will have no more birth, death, or suffering, nor will there be any so-called “them.” The true “them”—the Tathagatagarbha—creates no karma, has no birth or death, and certainly suffers no pain; it is purely quiescent and non-active. Therefore, “liberation” (度) means crossing over the suffering of birth and death, transcending the cycle of the six paths.

“Liberation” (滅度) also has another meaning: after the bodhisattva guides sentient beings to realize the true reality mind, the Tathagatagarbha, the deluded minds of the seven consciousnesses gradually extinguish the ignorance, afflictions, and habitual tendencies; all eight consciousnesses transform into wisdom, becoming the ultimate, perfect, unsurpassed honored one, no longer merely sentient beings. Thus, this sentient being is “liberated” (滅度), completely becoming a buddha of fruition, a World-Honored One, no longer merely a buddha in principle. Such liberation of sentient beings is ultimate liberation, the best and most perfect liberation, utterly complete without a single regret.

In this way, after liberating all sentient beings, immeasurable and boundless sentient beings are all liberated, yet there is no thought in the mind that “I have liberated all sentient beings.” Instead, one feels that not a single sentient being has been liberated, not one sentient being has been delivered. This is strange. Why say not a single sentient being has been liberated? Clearly, all sentient beings have been liberated.

Original Text: “Why? Subhuti, if a bodhisattva has the mark of self, the mark of person, the mark of sentient being, or the mark of life span, then they are not a bodhisattva. Why? Subhuti, there truly is no dharma called ‘generating the mind of anuttara-samyak-sambodhi.’”

Explanation: Why should one give rise to such a mind? Subhuti, if a bodhisattva has the mark of self, mark of person, mark of sentient being, or mark of life span, and has not yet severed these four marks, they have not realized true reality and are not a true bodhisattva. Why are they not a true bodhisattva? Subhuti, because in reality, there is no dharma of “generating the mind of anuttara-samyak-sambodhi”; there is no one who generates the bodhicitta. If a person has the marks of self, person, sentient being, or life span, they have not severed the view of self and are not a bodhisattva.

A bodhisattva who has realized the true reality mind, severed the four marks, is a true bodhisattva. They realize that the mark of self is not real, the mark of person is not real, the mark of sentient being is not real, and the mark of life span dependent on the five aggregates is also not real. Inwardly, they no longer regard the various false marks of the five aggregates as real, gradually ceasing to cling to the various conditioned dharma-marks of the worldly five aggregates. When such a bodhisattva liberates sentient beings, they know there are no sentient beings to liberate, no sentient beings being liberated, no “I” who liberates, no “I” who generates the mind, and no dharma that causes “me” to generate the mind.

Why is there no dharma called “generating the mind of anuttara-samyak-sambodhi”? This statement can be understood from three aspects. The first aspect means there is no bodhisattva who can generate the great bodhicitta, because bodhisattvas appear with the marks of the five aggregates, and the five aggregates of a bodhisattva are also false and unreal, not the true bodhisattva. The second aspect means there is no dharma upon which a bodhisattva relies to generate the great bodhicitta. Bodhisattvas generate the mind to attain buddhahood and benefit sentient beings for various reasons: some generate the mind upon seeing the suffering of sentient beings; some generate it due to their own suffering, thinking that sentient beings suffer similarly; some admire the immeasurable merits of the buddhas and generate the mind. The causes for generating the mind are numerous and varied. However, all the content upon which the generation of the mind relies is false and illusory, not real.

The third aspect means there is no dharma called “generating the great bodhicitta.” The act of generating bodhicitta arises and manifests from the combination of the five aggregates and worldly dharmas. The five aggregates are false and unreal; the marks of worldly dharmas are false and unreal; thus, the act of generating the great bodhicitta, dependent on both, is illusory and unreal—it is a conditioned, impermanent dharma.

With what mindset should a bodhisattva liberate sentient beings? A bodhisattva should liberate sentient beings with the threefold emptiness (三輪體空), without the four marks, using a mind empty of self, person, sentient being, and life span. Because the mark of self is empty, there is no real “I” who liberates sentient beings; the marks of person and sentient being are empty, so there are no sentient beings being liberated; thus, the act of “me liberating sentient beings” is empty, not real. If a bodhisattva clings to the notion that “I have liberated sentient beings” or “sentient beings have been liberated by me,” they have not realized non-self; their mind is not empty, and they are not a true bodhisattva. Sentient beings are empty—how can they be liberated? “I” am empty—how can “I” liberate? Therefore, although the bodhisattva liberates all sentient beings, in ultimate truth, not a single sentient being has been liberated.

The person who generates bodhicitta is empty; the act of generating bodhicitta is empty, illusory. It exists in phenomenon but not in principle; its existence is provisional. Yet, by cultivating through this illusory act, one can become a buddha. The act of becoming a buddha is also empty, illusory. In ultimate truth, there is no buddhahood to attain, nor any ordinary being to obtain. Everything is like a dream, illusion, bubble, or shadow—vague and illusory, neither real nor false, both real and false, true and illusory, substantial and empty. There is no need to grasp; the act must be performed, but the mind must be empty. Not only must a bodhisattva liberate sentient beings with the threefold emptiness, but they must also practice the six paramitas and all practices with the threefold emptiness, being empty to the very end before arriving home.

Original Text: “Subhuti, what do you think? Did the Tathagata attain any dharma of anuttara-samyak-sambodhi from Dipankara Buddha?” “No, World-Honored One. As I understand the meaning of the Buddha’s teaching, the Buddha attained no dharma of anuttara-samyak-sambodhi from Dipankara Buddha.”

Explanation: Subhuti, what do you think? Did the Tathagata obtain any dharma from Dipankara Buddha to attain anuttara-samyak-sambodhi? Subhuti said: World-Honored One, according to my understanding of the meaning you have taught, you did not obtain any dharma from Dipankara Buddha to accomplish anuttara-samyak-sambodhi.

When the World-Honored One encountered the ancient Buddha Dipankara, he attained the eighth ground, the Immovable Ground. His mind was pure and non-active, without a single dharma to grasp, without a single mark to cling to, empty and pure of all dharmas, relinquishing all dharmas, utterly empty and bare. It was then that Dipankara Buddha bestowed upon Shakyamuni the prediction of buddhahood. Yet even the mark of “receiving the prediction of buddhahood” is empty and illusory; the attained fruition of the eighth ground is empty and illusory; the mark of “a mind pure and non-active” is empty and illusory; the mark of “not clinging to any dharma” is empty and illusory; the mark of “a mind utterly empty and bare” is empty and illusory; now that the World-Honored One has become a buddha, the mark of “becoming the honored one of the three realms” is also empty and illusory. In the entire world, there is not a single mark that is not empty and illusory; not a single mark is real, except for that indestructible true reality mind, the Tathagatagarbha, which is beyond the world, neither born nor perishing. Therefore, the Buddha obtained no dharma of anuttara-samyak-sambodhi from Dipankara Buddha.

Original Text: The Buddha said: “So it is, so it is, Subhuti. Truly, there is no dharma by which the Tathagata attained anuttara-samyak-sambodhi. Subhuti, if there were a dharma by which the Tathagata attained anuttara-samyak-sambodhi, Dipankara Buddha would not have bestowed upon me the prediction, saying: ‘You, in a future life, will attain buddhahood and be named Shakyamuni.’ Because truly there is no dharma by which one attains anuttara-samyak-sambodhi, therefore Dipankara Buddha bestowed upon me the prediction, saying: ‘You, in a future life, will attain buddhahood and be named Shakyamuni.’”

Explanation: The Buddha said: It is so, it is so, Subhuti. Truly, there is not a single dharma by which the Tathagata attained buddhahood; the Tathagata does not rely on any dharma to attain buddhahood. If there were one or many dharmas upon which the Tathagata could rely to attain anuttara-samyak-sambodhi, then Dipankara Buddha would not have bestowed upon me the prediction, saying: “You, in such-and-such future kalpa, will accomplish the buddha fruit; your buddha name will be Shakyamuni Buddha; your buddha land will be thus; your disciples thus; the spread of the Dharma thus,” and so on regarding the circumstances. Because the Tathagata truly has no dharma to rely upon to attain anuttara-samyak-sambodhi, therefore Dipankara Buddha bestowed upon me the prediction, saying: “You, in such-and-such future time, will become a buddha, with the buddha name Shakyamuni.”

Here, “Tathagata” explicitly refers to the Buddha World-Honored One with the five-aggregate body, but implicitly points to the true suchness mind-essence, the Vajra Prajna Mind. The Buddha’s indestructible mind, since beginningless kalpas, has never attained a single dharma; not even the dharma of “attaining buddhahood” does it attain. Because it is not a mind that seeks attainment; it is not a greedy mind; it itself is perfectly endowed with all dharmas, lacking not a single one. All that exists in the world comes from this mind. Regarding the Buddha-Dharma, the true suchness mind-essence does not attain it; it never studies the Buddha, never studies the Dharma, for the Buddha and the Dharma refer to itself—thus there is no need for it to study itself. It also does not cultivate precepts, meditative concentration, and wisdom; it does not extinguish greed, hatred, and delusion; it does not eradicate ignorance, because it itself is fully endowed with precepts, meditative concentration, and wisdom, and has no ignorance, greed, hatred, or delusion. It also does not need to eliminate the four marks or eight marks, because it itself has not a single mark, does not cling to any mark, does not correspond with any mark; instead, it can manifest immeasurable and boundless marks. Therefore, the Tathagata truly has no dharma by which he attains anuttara-samyak-sambodhi.

As for the Tathagata with the five-aggregate body, relying on the markless true Tathagata mind-essence, he also attains not a single dharma, nor the Buddha-Dharma. Inwardly and outwardly, his body and mind are utterly bare and naked, without a single dharma, corresponding with the true suchness mind-essence, relinquishing all dharmas and all marks, even relinquishing the entire Buddha-Dharma. Only then can he become a buddha. If the mind contains even one dharma that is not empty and pure, he cannot accomplish the buddha path. Although he accomplishes the buddha path and attains the buddha fruit, in reality, there is no buddha fruit to attain—not even the “non-attainment” of this dharma is attained. All dharmas involving attainment, all marked dharmas, are entirely empty and illusory. Only thus can one become a buddha; only thus is one a Buddha World-Honored One.

Original Text: “Why? ‘Tathagata’ means the suchness of all dharmas. If someone says, ‘The Tathagata attained anuttara-samyak-sambodhi,’ Subhuti, truly there is no dharma by which the Buddha attained anuttara-samyak-sambodhi.”

Explanation: Why is it said that truly there is no dharma by which the Tathagata attained anuttara-samyak-sambodhi? The Tathagata I speak of means the true suchness of all dharmas, the inherent principle-body of all dharmas. If someone says, “The Tathagata attained anuttara-samyak-sambodhi; the Tathagata became a buddha,” saying this implies that the Tathagata truly has a dharma to attain. What dharma can the Tathagata attain? In truth, the Tathagata has nothing to attain. Subhuti, truly there is no dharma by which the Buddha attained anuttara-samyak-sambodhi. Only by attaining not a single dharma can one be said to have attained so-called anuttara-samyak-sambodhi; it is provisionally named “attaining anuttara-samyak-sambodhi.”

What did the Buddha attain? Did he attain the buddha fruit? By what dharma did he attain the buddha fruit? Attainment is a superficial phenomenon; in reality, nothing is attained, nor can anything be attained. Superficial phenomena can be seen and felt by many, but what is seen and felt is not real; it arises from karmic conditions; it is illusory manifestation. Attainment is the superficial phenomenon; non-attainment is the essence. The combination of superficial phenomenon and essence is what is called “attaining the buddha bodhi fruit.” The Tathagata attains nothing regarding all dharmas, because all dharmas are inherently complete within him; moreover, he does not crave any dharma, so he attains none of the dharmas, nor does he attain the buddha bodhi fruit.

Original Text: “Subhuti, the anuttara-samyak-sambodhi attained by the Tathagata is neither real nor unreal. Therefore, the Tathagata says that all dharmas are buddha-dharmas. Subhuti, what are called ‘all dharmas’ are not all dharmas, therefore they are named ‘all dharmas.’”

Explanation: Subhuti, the anuttara-samyak-sambodhi dharma attained by the Tathagata is actually neither real nor unreal; it is the combination of the real and the unreal, together forming the great path of bodhi. Therefore, the Tathagata says all dharmas are buddha-dharmas. Within all these dharmas, there is the real and the unreal; truth and falsehood constitute all dharmas. Subhuti, what I call “all dharmas” does not truly exist as something called “all dharmas”; “all dharmas” are not truly real “all dharmas”; therefore, they are provisionally named “all dharmas.”

Why does the Buddha say that the anuttara-samyak-sambodhi dharma attained by the Tathagata is neither real nor unreal, cannot be said to be real, nor can it be said to be unreal? Because the dharma of “becoming a buddha” is a combination of the real and the unreal. With unreal dharmas alone, unreal dharmas cannot be established; with real dharmas alone, real dharmas lack conditions and motivating force; nothing can be done, nothing accomplished. This real dharma is the source that gives birth to the five-aggregate world of dharmas—the immaculate consciousness of the Dharmakaya Buddha, the Tathagatagarbha. The unreal dharmas are the five-aggregate worldly dharmas manifested by the immaculate consciousness. Then we know that the dharma of “becoming a buddha” is formed by the union of the Tathagatagarbha and the five-aggregate body. If we say the dharma of “becoming a buddha” is unreal, yet it is all the doing of the Tathagatagarbha, all the nature of the Tathagatagarbha; if we say the dharma of “becoming a buddha” is real, yet it all involves the participation and functioning of the Buddha’s unreal five aggregates. Apart from the five aggregates, the Buddha’s form cannot be found; apart from the five aggregates, he cannot be called a buddha. Therefore, the anuttara-samyak-sambodhi dharma attained by the Tathagata is neither real nor unreal.

Why is it said that “all dharmas” are not “all dharmas,” therefore they are named “all dharmas”? Because all dharmas in their apparent form lack their own intrinsic nature; they are all manifested by the Tathagatagarbha in accordance with various conditions—empty, illusory, and unreal, like flowers in the sky or shadows in a dream. Therefore, one cannot regard all dharmas as dharmas with real intrinsic nature. Since all dharmas appear to exist in phenomenon, it is permissible to assign them provisional names to facilitate verbal communication among sentient beings and the needs of worldly existence.

For example: Cultivating the precepts, meditative concentration, and wisdom is the surface activity of the five-aggregate body and mind. The five-aggregate body and mind lack intrinsic nature; they are all functional attributes produced by the Tathagatagarbha operating behind them; therefore, it is provisionally named “cultivating precepts, meditative concentration, and wisdom.” Reciting scriptures is also the surface activity of the five-aggregate body and mind, lacking intrinsic nature; it is also provisionally named “reciting scriptures.” Harsh speech and insults are behavioral actions of the five-aggregate body and mind, surface phenomena that merely dazzle the eyes; they are also provisionally named “harsh speech.” Realizing the mind and seeing the nature is the wisdom state of the five-aggregate body and mind, lacking intrinsic nature; it is provisionally named “realizing the mind and seeing the nature.” Contemplation and practice are activities of the five-aggregate body and mind, false, conditioned dharmas, as unreal as a mirage; they are provisionally named “contemplation and practice.” Walking, standing, sitting, and lying down are behavioral actions of the five-aggregate body, lacking intrinsic nature, manifested illusorily; they are provisionally named “walking, standing, sitting, and lying down.” In short, all dharmas are merely provisional names.

Original Text: “Subhuti, it is like a person’s body being great.” Subhuti said: “World-Honored One, the Tathagata says a person’s body being great is not a great body; it is named a great body.”

Explanation: Subhuti, for example, the statement “a person’s body is great” is one dharma among all dharmas. Subhuti replied: World-Honored One, the mark of a person’s body being great spoken of by the Tathagata is not truly a great body; it is merely given the name “great body.”

Why is the great body spoken of by the Tathagata “not a great body”? Because the size and appearance of a person’s body are merely illusory false marks manifested by the Tathagatagarbha; they have no substantial mark of size. The so-called mark of a great body is an illusory mark piled up by the Tathagatagarbha using the four great elements. Its size, length, and shortness are all relative; they must be compared to something, have a reference, to be designated as large or small. And the object of comparison is also unreal, lacking reliability and comparability. Therefore, a person’s body being great is “not a great body”; it is a nominally great body, without any substantial meaning of size.

Original Text: “Subhuti, it is the same with a bodhisattva. If they say, ‘I should liberate immeasurable sentient beings,’ then they are not called a bodhisattva. Why? Subhuti, truly there is no dharma called a bodhisattva. Therefore, the Buddha says that all dharmas are without self, without person, without sentient being, without life span.”

Explanation: Subhuti, it is the same with a bodhisattva. Only a mind that does not cling to any dharma-mark yet practices the bodhisattva path is a true bodhisattva. If a bodhisattva vows to liberate sentient beings, saying: “I should liberate immeasurable sentient beings,” then this bodhisattva is not yet a true bodhisattva; they have not yet realized true reality and entered into true reality. Why is this so? Subhuti, because in the ultimate truth, there is no dharma that can be called a “bodhisattva” or called “me.” Therefore, the Buddha says that within all dharmas, there is no self, no person, no sentient being, no life span—these four marks.

A true bodhisattva is one who has realized true reality. A bodhisattva who has realized true reality should no longer grasp worldly marks in their mind. So-called worldly marks are the four marks. First, a bodhisattva should not have a mark of self; then they should not have a mark of being a bodhisattva; they should not have a mark of sentient beings being liberated. These marks are the marks of the five aggregates, all illusory false marks manifested by the Tathagatagarbha, not real dharmas—just like the images of cats and dogs conjured from the white clouds in the sky; there is no real cat or dog to grasp, it’s all the mark of clouds. A true bodhisattva should not grasp a mark of being a bodhisattva, should not grasp a mark of self, should not grasp a mark of sentient beings; yet they must still have “me” liberating immeasurable sentient beings; they must practice these bodhisattva deeds without mental attachment—only then are they a true bodhisattva.

Original Text: “Subhuti, if a bodhisattva says, ‘I should adorn the buddha land,’ they are not called a bodhisattva. Why? The Tathagata says that adorning the buddha land is not adorning; it is named adorning. Subhuti, if a bodhisattva thoroughly comprehends the dharma of non-self, the Tathagata says they are truly called a bodhisattva.”

Explanation: Subhuti, if a bodhisattva says: “I should adorn the buddha land,” then they are not a true bodhisattva. Why is this so? The Tathagata says that the act of so-called adorning the buddha land does not truly have a buddha land to adorn, nor is there truly an act of adorning; it is merely provisionally named “adorning the buddha land.” Subhuti, if a bodhisattva has thoroughly comprehended the dharma of non-self and realized the non-arising of all dharmas, then the Tathagata says this bodhisattva is truly called a bodhisattva.

How exactly do bodhisattvas adorn the buddha land through their cultivation over three great asamkhyeya kalpas? Each bodhisattva’s cultivation is carried out through the actions of body, speech, and mind. Every bit of the bodhisattva’s cultivation of wholesome dharmas, every accumulation of wholesome karma, is adorning the buddha land. Why are all bodhisattva practices adorning the buddha land? We should understand where the buddha land comes from, how it appears, and why buddha lands differ.

A bodhisattva cultivates for three great asamkhyeya kalpas, accomplishes the buddha path, and only then can manifest countless buddha lands. These buddha lands are all manifested from the Buddha’s immaculate consciousness; they are manifested by the immaculate consciousness based on the Buddha’s wholesome karma seeds. Where do these wholesome karma seeds come from? Naturally, they come from the seeds cultivated by the Buddha from the time he began studying Buddhism and practicing as a bodhisattva, stored bit by bit in the Tathagatagarbha. Then the Tathagatagarbha manifests the buddha land based on these seeds.

A bodhisattva’s cultivation includes generating great pure vows, diligently cultivating precepts, meditative concentration, and wisdom, extinguishing greed, hatred, and delusion, reciting and upholding all Buddha-dharmas, practicing the six paramitas, removing afflictions, eradicating ignorance, eliminating defiled seeds, storing pure seeds, finally transforming consciousness into wisdom, accomplishing the great mirror-like wisdom, manifesting immeasurable buddha lands, and greatly benefiting boundless sentient beings. During the process of cultivation, due to differences in vows and specific practices, the karma seeds differ; thus, the buddha lands manifested upon attaining buddhahood also differ. Therefore, all wholesome actions of a bodhisattva’s cultivation are adorning the buddha land. Yet these are all behavioral actions of the five-aggregate body and mind, and the five-aggregate body and mind are illusory and unreal. Therefore, adorning the buddha land is “not adorning the buddha land”; it is provisionally named “adorning the buddha land.”

Finally, the World-Honored One summarizes: If a bodhisattva can thoroughly comprehend the dharma of non-self, only then are they a true bodhisattva. Why is this so? Because a bodhisattva who comprehends the dharma of non-self will gradually comprehend all dharmas. All dharmas unfold centered on the “I” of the five aggregates. When the “I” of the five aggregates is gone, all dharmas are gone. The five-aggregate “I” is unreal; all dharmas are unreal. The five-aggregate “I” has no substance; all dharmas have no substance. Then, when a bodhisattva comprehends that all dharmas are without self, they attain increasingly profound wisdom of the patience of non-arising (anutpattika-dharma-ksanti). Their bodhisattva fruition ground will progressively increase. After their path-wisdom (道種智) is perfected, it becomes the all-accomplishing wisdom (一切種智), and the buddha path is then complete.

Because the Buddha has the five eyes and six supernatural powers, he can see all dharmas thoroughly, see all sentient beings thoroughly. The minds of all sentient beings are fully known and seen by the Tathagata. The Tathagata can see sentient beings and also see the Tathagatagarbha mind of sentient beings; thus he knows the minds of sentient beings. Yet the present mind, past mind, and future mind of sentient beings are all unobtainable, because they are conditioned and illusory, impermanent.