Bodhisattvas Should Maintain the Threefold Emptiness in Liberating Sentient Beings

Original Text: At that time, Subhūti addressed the Buddha, saying: "World-Honored One, when virtuous men and virtuous women develop the mind of anuttarā-samyak-saṃbodhi, how should they abide? How should they subdue their minds?" The Buddha told Subhūti: "Virtuous men and virtuous women who develop the mind of anuttarā-samyak-saṃbodhi should give rise to such a thought: 'I must liberate all sentient beings. After liberating all sentient beings, yet there is not a single sentient being who has truly been liberated.' Why is this? Subhūti, if a bodhisattva clings to the notion of a self, a person, a sentient being, or a lifespan, then that person is not a true bodhisattva. For what reason? Subhūti, in reality, there is no such dharma as 'developing the mind of anuttarā-samyak-saṃbodhi.'"

Commentary: Subhūti asked the Buddha: "World-Honored One, when virtuous men and virtuous women develop the mind of anuttarā-samyak-saṃbodhi, how should they abide? How should they subdue their minds?" The Buddha told Subhūti: "Virtuous men and virtuous women who develop the mind of anuttarā-samyak-saṃbodhi should give rise to such a thought: 'I should liberate all sentient beings. After having liberated all sentient beings, yet in reality, not a single sentient being has been liberated.' Why should they give rise to such a thought? Subhūti, if a bodhisattva harbors the notions of a self, a person, a sentient being, or a lifespan, he is not a true bodhisattva. Why is he not a true bodhisattva? Subhūti, because in truth, there is no such dharma as 'developing the mind of anuttarā-samyak-saṃbodhi' in the world; there is no one who develops the bodhi mind. If a person holds the notions of a self, a person, a sentient being, or a lifespan, he has not severed the view of self, nor is he a bodhisattva."

With what mindset should a bodhisattva deliver sentient beings? A bodhisattva should deliver sentient beings with the threefold emptiness, free from the notions of a self, a person, a sentient being, or a lifespan. He should deliver them with a mind of emptiness—without self, without person, without sentient being, without lifespan. Since the notion of self is empty, there is no real "I" to deliver sentient beings; since the notions of person and sentient being are empty, there are no sentient beings being delivered. Thus, the act of delivering sentient beings is empty and unreal. If a bodhisattva clings to the idea that "I have delivered sentient beings" or "sentient beings have been delivered by me," he has not realized selflessness; his mind is not empty, and he is not a true bodhisattva. Since sentient beings are illusory, how could they be delivered? Since "I" am empty, how could there be one who delivers? Therefore, though a bodhisattva liberates all sentient beings, in ultimate reality, not a single sentient being has been delivered.

The one who develops the bodhi mind is empty; the act of developing the bodhi mind is empty and illusory. While the phenomenon appears to exist, its essence is empty—it is a provisional existence. Yet, through practicing with this illusory phenomenon, one can attain Buddhahood. Even the attainment of Buddhahood is empty and illusory. In ultimate reality, there is no Buddha to attain, nor any ordinary being to be found. All is like a dream, an illusion, a bubble, a shadow—void and ethereal, neither real nor false, yet both real and false. Truth and illusion, emptiness and form—there is no need to grasp at them. Actions should be performed, but the mind must remain empty. Not only must a bodhisattva deliver sentient beings with the threefold emptiness, but all practices—giving, and the other perfections up to the myriad deeds—must be performed with the threefold emptiness. Only by emptying completely can one reach the ultimate destination.