We have learnt that there is no Buddha who “obtained” enlightenment, as enlightenment is beyond the notion of something that could be obtained by someone.  In this section the Buddha furthers that there is no Bodhisattva who could save any beings.

Why?  Because the notion of “Bodhisattva” is absence in a real Bodhisattva when carrying out his/her charity work (actually Bodhisattva is beyond and no limit to sexual differentiation).  On the other hand, when one accepts the notion that “I shall liberate unlimited beings”, the notion of a self, others, world, and immortality arises and one falls into the realm of ego and mortality.  Even in the worldly realm, we can see that real philanthropists choose to remain anonymous for a similar reason.

Can we do charity work without the ego/self getting involved?  The moment we succeed, the moment we are real Bodhisattva.

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须菩提！菩萨亦如是。若作是言：“我当灭度无量众生”，则不名菩萨。何以故？”
须菩提！实无有法名为菩萨。
“Subhuti, in like manner, if a Bodhisattva says: ‘I should lead uncountable living beings to put a stop to (reincarnation) and escape (from suffering)’, he cannot be called a Bodhisattva. Why?”
“Because there is really no dharma called the Bodhisattva (stage).

是故佛说：一切法无我、无人、无众生、无寿者。
“Therefore, the Buddha says: Of all dharmas, there is not a single one which possesses an ego, a personality, a being and a life.

须菩提！若菩萨作是言：“我当庄严佛土”，是不名菩萨。何以故？
如来说：庄严佛土者，即非庄严，是名庄严。
须菩提！若菩萨通达无我、法者，如来说名真是菩萨。
“Subhuti, if a Bodhisattva says: ‘I should adorn Buddha lands’, he cannot be called a Bodhisattva. Why?”
“Because when the Tathagata speaks of such adornment it is not, but is (expediently), called adornment.
“Subhuti, if a Bodhisattva is thoroughly versed in (the doctrine of) the unreality of ego and of things (dharma), the Tathagata will call him a true Bodhisattva.

In this Chapter, Buddha described the essential nature of Bodhisattva (enlightened beings that serves in this world): transcendence of the notion of: self, others, beings, and immortals.

self: a separate sense of individual self
others: what appears outside of one’s self
beings: the collective living beings
immortals: any part of life, form or no-form, that continue to exist indefinitely

Why does Bodhisattva not attached to the above 4?  For a Bodhisattva is a state of enlightenment which is beyond separation or duality.  And alignment with self, others, beings, or immortality implies separation in various levels.

Therefore, the Buddha described that a Bodhisattva that clings to the notion of these 4 is not a real Bodhisattva:  I.e. there is no “one” that can be Bodhisattva, no Bodhisattva who could perceive “others” or “collective beings”, and no Bodhisattva who could “last” forever.  Clinging or attachment to these 4 notions, therefore, represents sidetracks to, or misunderstanding of, the pathway of Bodhisattva towards spiritual enlightenment.

This transcendence of separation and opposition, as a key direction in spiritual cultivation, is basically in line with the Daoist notion of non-duality, represented in the Tai-chi diagram, which embraces and transcends separations and opposites (Yin and Yang) in perfect harmony.

* * *

大乘正宗分第三

THE ORTHODOX DOCTRINE OF THE GREAT VEHICLE, THREE

佛告须菩提：诸菩萨摩诃萨应如是降伏其心！所有一切众生之类：若卵生、若胎生、若湿生、 若化生；若有色、若无色；若有想、若无想、若非有想非无想，我皆令入无余涅槃而灭度之。如是灭度无量无数无边众生，实无众生得灭度者。

何以故？ 须菩提！若菩萨有我相、人相、众生相、寿者相，即非菩萨。
The Buddha said: “Subhuti, “all Bodhisattvas and Mahasattvas should subdue their minds as follows: “All living beings born from eggs, wombs, humidity or by transformation, with or without form, either thoughtful or thoughtless,and neither thoughtful nor thoughtless, are all led by me to the final nirvana for the extinction of reincarnation. Although immeasurable, uncountable and unlimitable numbers of living beings are thus led to (the final nirvana for) the extinction of reincarnation, it is true that not a living being is led there.

Why so, Subhuti? (Because) if a Bodhisattva (still) clings to the false notion (laksana) of an ego, a personality, a being and a life, he is not ( a true) Bodhisattva.