And what sacrifice could be greater than one’s own self, greater even that one’s own body or life, both of which have spatial or temporal limits.

The venerable Subhuti said, “But surely, Bhagavan, this bodhisattva would obtain a body of merit!” The Buddha replied, “They would, Subhuti, but without grasping it. Thus is it called ‘obtaining.’”

Meanwhile, the enlightened-beings who liberate us are not only free of the perception of being, they are also free of the perception of self. Not only is no one liberated, no one liberates. Moreover, there is no liberation. For bodhisattvas are also free of the perceptions of life and rebirth around which liberation turns. Thus, bodhisattvas

material goods, this is also true for those who give this teaching. And yet this teaching gives rise to liberation, while the gift of material goods does not. Thus, this gift results in a body of merit that is both non-existent and existent but whose non-existence and existence are apparent only to the buddha eye, which alone sees beyond the

And each time it is meant to further develop our understanding of the bodhisattva’s practice as well as the nature of buddhahood and a buddha’s body. This is not an idle exercise in semantics but is crucial to understanding the nature of what the Buddha acquired as a result of his own practice as a bodhisattva as well as the nature of what he

“Although a great bell is impressive, it makes no sound unless it is rung. Nor does a sage respond in isolation.”

The middle way taught by the Buddha is a way free of these two views. Liberation is not to cut ourselves off from life or to try to reach nonbeing.”

Shravasti: This was the capital of the ancient kingdom of Kaushala.

to taste the sweet dew of the Dharma.” (26) Textual note: While pratyashraushit (give one’s