Why the Tathagata Has No Definitive Dharma to Expound

Original text of the Diamond Sutra: Subhūti said, "As I understand the meaning of the Buddha's teaching, there is no fixed dharma called anuttarā-samyak-saṃbodhi, nor is there any fixed dharma that the Tathagata can expound. Why? Because the dharmas spoken by the Tathagata cannot be grasped, cannot be spoken of, are neither dharmas nor non-dharmas. Yet all sages and worthies differ according to the unconditioned dharmas."

The explanation is as follows: Subhūti replied to the Buddha, "According to my understanding of the essence of the Buddha's teaching, there is no fixed, unchanging dharma named anuttarā-samyak-saṃbodhi, nor is there any truly existent dharma named anuttarā-samyak-saṃbodhi. Why is this so? Because anuttarā-samyak-saṃbodhi is also called unsurpassed perfect enlightenment, signifying the attainment of Buddhahood. However, Buddhahood is not an innate, fixed dharma; it is achieved through cultivation over three great asamkhyeya kalpas. Thus, it is subject to arising and ceasing, coming into existence from non-existence, and therefore is neither a fixed dharma nor a truly existent dharma."

"Nor is there any fixed dharma that the Tathagata can expound. Why? Because the dharmas spoken by the Tathagata during his forty-nine years in the Sahā world—the three baskets and twelve divisions of scriptures—cannot be grasped as truly existent. Even all dharmas spoken by the Tathagata throughout the ten directions cannot be grasped as truly existent. Why can they not be grasped as truly existent? Because all dharmas spoken by the Buddha arise due to various causes and conditions. Without causes and conditions, these dharmas would not exist, and the Buddha would have nothing to expound. Even the great matter of liberating sentient beings requires the maturation and completeness of causes and conditions, including the sentient beings' karmic roots of merit, virtuous roots, and aspiration for liberation. If any single cause or condition is lacking, the Buddha cannot liberate them. The dharmas taught to liberate sentient beings are determined by causes and conditions, adapting to the faculties, merit, and wisdom of sentient beings. Thus, there is no fixed dharma to be spoken of."

"A fixed dharma would be unchanging, inherently existent, not subject to causes and conditions, not varying with conditions—a truly real, immutable dharma applicable uniformly to all sentient beings regardless of their capacities or the prevailing conditions. Clearly, such a dharma is incorrect, unattainable, unworkable, and does not exist. Dharmas arising from causes and conditions are not innate; they are not fixed dharmas. Therefore, it is said that the Tathagata has no fixed dharma to expound for liberating sentient beings."

"Thus, the dharmas spoken by the Tathagata cannot be described as truly existent, immutable dharmas. They are dharmas subject to arising, ceasing, and change—coming into being from non-existence, existing yet ultimately empty, dharmas to be discarded upon reaching the shore. Hence, they are called dharmas, yet in reality, dharmas lack inherent nature and possess no independent essence to speak of. Therefore, they are ‘non-dharmas.’ Nevertheless, they are not entirely non-dharmas, for they still have illusory utility. Though provisional, they can be provisionally applied and borrowed; sentient beings use them to attain Buddhahood, after which they are discarded. Thus, the dharmas spoken by the Buddha are also ‘non-non-dharmas’—not entirely devoid of being dharmas."

"Since all dharmas spoken by the Tathagata are non-dharmas—dharmas arising from causes and conditions, lacking fixity—the Tathagata expounds different dharmas to sentient beings of varying capacities according to different conditions. After studying and practicing these dharmas, sentient beings realize different levels of unconditioned dharmas, including the unconditioned of the Great, Middle, and Small Vehicles. Even within the same vehicle, the unconditioned dharmas differ. Thus, sages and worthies of varying levels and distinctions are attained. All sages and worthies differ according to the unconditioned dharmas they realize, due to differences in their virtuous roots, merit, and causes and conditions."