佛說佛母出生三法藏般若波羅蜜多經

Chapter 18: Emptiness

At that time, the Venerable Subhūti again addressed the Buddha: It is rare, World-Honored One. That irreversible bodhisattva-mahāsattva is able to accomplish such merit. The World-Honored One has also skillfully expounded the immeasurable and boundless marks of irreversibility of the bodhisattva-mahāsattvas.

The Buddha said to Subhūti: So it is, so it is. Why? Because that irreversible bodhisattva-mahāsattva has been able to accomplish boundless wisdom.

Subhūti addressed the Buddha: World-Honored One, as the Buddha has expounded, that irreversible bodhisattva-mahāsattva possesses marks of irreversibility as numerous as the sands of the Ganges; this precisely reveals the supremely sublime and profound marks of the bodhisattva-mahāsattvas. The profound mark is the mark of prajñā-pāramitā.

The Buddha praised Subhūti: Excellent! Excellent! Subhūti, so it is, so it is. The profound mark is the mark of prajñā-pāramitā. The mark of prajñā-pāramitā is the meaning of Emptiness, the meaning of Signlessness, Wishlessness, Non-arising, Non-action, Naturelessness, Non-defilement, the quiescent stillness of Nirvāṇa.

Subhūti addressed the Buddha: World-Honored One, as the Buddha has expounded, is the profound mark only the meaning of Emptiness, on up to the meaning of the quiescent stillness of Nirvāṇa, and not the meaning of all dharmas?

The Buddha said to Subhūti: The meaning of all dharmas is itself the profound mark. Why? Form is profound; feeling, perception, formations, and consciousness are profound. What is meant by form being profound? Because Suchness is profound, therefore form is profound. What is meant by feeling, perception, formations, and consciousness being profound? Because Suchness is profound, therefore feeling, perception, formations, and consciousness are profound. Subhūti, if there is no form, that is form being profound; if there is no feeling, perception, formations, or consciousness, that is feeling, perception, formations, and consciousness being profound.

Subhūti said: It is rare, World-Honored One, that one can use subtle and marvelous skillful means—restraining form to reveal Nirvāṇa, restraining feeling, perception, formations, and consciousness to reveal Nirvāṇa.

The Buddha taught Subhūti: If a bodhisattva-mahāsattva, with regard to this profound mark of prajñā-pāramitā, abides in the abode of prajñā-pāramitā in this way, studies the teaching of prajñā-pāramitā in this way, and practices the practices of prajñā-pāramitā in this way—Subhūti, if a bodhisattva-mahāsattva is able, within a single day, to contemplate in this way, to observe in this way, to cultivate in this way, to be in correspondence in this way, then the merit obtained within a single day by this bodhisattva-mahāsattva is inconceivable and immeasurable.

Subhūti, it is like a person in the world who has much desire and whose awareness of desire is likewise much, who has arranged to meet a beautiful and upright young woman at a certain time; at that time the young woman, due to some circumstance, fails to keep the appointment. Subhūti, what do you think? That person of much desire, at that time, will be in correspondence with what dharma?

Subhūti addressed the Buddha: World-Honored One, that person will only be in correspondence with the awareness of desire and with wrong, perverse thoughts. That person thinks: "When will I be able to meet this young woman, and soon enjoy delightful pleasure with her?"

The Buddha said to Subhūti: What do you think? Will that person, within a single day, give rise to many thoughts of desire?

Subhūti said: Very many, World-Honored One.

The Buddha said to Subhūti: So too is the bodhisattva-mahāsattva. With regard to this profound dharma-gate of prajñā-pāramitā, if he is able within a single day to contemplate in this way, to observe in this way, to cultivate in this way, to be in correspondence in this way, then he can eliminate the suffering and affliction of saṃsāra throughout incalculable numbers of kalpas, and will further depart from all the faults of being subject to regression, ultimately accomplishing Unsurpassed Perfect Enlightenment.

Why? Subhūti, the bodhisattva-mahāsattva is able, within a single day, to contemplate and cultivate prajñā-pāramitā without departing from this mindfulness, in correspondence with prajñā-pāramitā. The supreme merit this bodhisattva possesses within a single day surpasses by far all the merit of the extensive practice of giving—apart from prajñā-pāramitā—of other bodhisattvas throughout kalpas as numerous as the sands of the Ganges.

Furthermore, Subhūti. If a bodhisattva-mahāsattva, throughout kalpas as numerous as the sands of the Ganges, apart from prajñā-pāramitā, gives offerings to and makes offerings to Srotāpannas, Sakṛdāgāmins, Anāgāmins, Arhats, Pratyekabuddhas, bodhisattvas, and Tathāgatas—the Worthy of Offerings, the Perfectly Enlightened Ones—this does not equal a bodhisattva who is able, within a single day, with regard to this dharma-gate of prajñā-pāramitā, to contemplate, cultivate, and practice as has been described. The blessings thus obtained are immeasurable, boundless, and cannot be fully reckoned.

Furthermore, Subhūti. If a bodhisattva-mahāsattva, throughout kalpas as numerous as the sands of the Ganges, apart from prajñā-pāramitā, at the place of Srotāpannas on up to the Tathāgatas—the Worthy of Offerings, the Perfectly Enlightened Ones—having given offerings and made offerings, further cultivates and upholds completely the conduct of discipline, this does not equal a bodhisattva who is able, within a single day, to practice according to prajñā-pāramitā, to give attention in accord with principle, to contemplate, to cultivate, and to expound this dharma. The blessings thus obtained are immeasurable, boundless, and cannot be reckoned.

Furthermore, Subhūti. If a bodhisattva-mahāsattva, throughout kalpas as numerous as the sands of the Ganges, apart from prajñā-pāramitā, at the place of Srotāpannas on up to the Tathāgatas—the Worthy of Offerings, the Perfectly Enlightened Ones—having given offerings and upheld discipline, is further able to cultivate the dharmas of Patience, Vigor, Meditative Concentration, and so forth, this does not equal a bodhisattva who is able, within a single day, to practice according to prajñā-pāramitā and to give the gift of the Dharma to sentient beings. The blessings thus obtained are immeasurable, boundless, and cannot be reckoned.

Furthermore, Subhūti. If a bodhisattva-mahāsattva, throughout kalpas as numerous as the sands of the Ganges, apart from prajñā-pāramitā, at the place of Srotāpannas on up to the Tathāgatas—the Worthy of Offerings, the Perfectly Enlightened Ones—having thus cultivated the dharmas of Giving, Discipline, Patience, Vigor, and Meditative Concentration, further cultivates the thirty-seven factors of Enlightenment, this does not equal a bodhisattva who is able, within a single day, to practice according to prajñā-pāramitā and to dedicate the merit of this gift of the Dharma toward Unsurpassed Perfect Enlightenment. The blessings thus obtained are immeasurable, boundless, and cannot be reckoned.

Furthermore, Subhūti. If a bodhisattva-mahāsattva is able, within a single day, to practice according to prajñā-pāramitā and to dedicate the merit of this gift of the Dharma—in accord with the mark of prajñā-pāramitā—toward Unsurpassed Perfect Enlightenment, the blessings thus obtained are immeasurable, boundless, and cannot be reckoned.

Furthermore, Subhūti. If a bodhisattva-mahāsattva is able, within a single day, to practice according to prajñā-pāramitā, using the merit of the gift of the Dharma—in accord with the mark of prajñā-pāramitā—to dedicate it toward Unsurpassed Perfect Enlightenment, and is further able to practice as has been described, cultivating in correspondence, the blessings thus obtained are immeasurable, boundless, and cannot be reckoned.

Furthermore, Subhūti. If a bodhisattva-mahāsattva is able, within a single day, to practice in accord with prajñā-pāramitā, to dedicate the merit of this gift of the Dharma—in accord with the mark of prajñā-pāramitā—toward Unsurpassed Perfect Enlightenment, to practice as has been described, to cultivate in correspondence, and is further able to guard and uphold prajñā-pāramitā, never departing from prajñā-pāramitā, the blessings thus obtained are immeasurable, boundless, and cannot be reckoned.

At that time, Subhūti addressed the Buddha: World-Honored One, there being the production of dharmas is a mark of discrimination. Why does the World-Honored One say that one obtains many blessings?

The Buddha said to Subhūti: When the bodhisattva-mahāsattvas practice prajñā-pāramitā, they themselves clearly know that the production of dharmas is a mark of discrimination, false and unreal, having nothing at all; within this dharma there is no discrimination. Subhūti, the bodhisattva-mahāsattva knows that all dharmas, when sought, cannot be obtained. Because, according to that bodhisattva, knowing that all dharmas when sought cannot be obtained is precisely not departing from prajñā-pāramitā. Because, according to that bodhisattva, not departing from prajñā-pāramitā is precisely immeasurable and innumerable.

Subhūti addressed the Buddha: World-Honored One, how do "immeasurable" and "innumerable" differ?

The Buddha said to Subhūti: "Immeasurable" is that which surpasses all measures; "innumerable" is that which cannot be exhaustively counted.

Subhūti addressed the Buddha: World-Honored One, that form is immeasurable, and that feeling, perception, formations, and consciousness are also immeasurable, has causes and conditions.

The Buddha said to Subhūti: So it is, so it is. Form is immeasurable; feeling, perception, formations, and consciousness are also immeasurable.

Subhūti addressed the Buddha: World-Honored One, what is the meaning of "immeasurable"?

The Buddha said to Subhūti: "Immeasurable" is the meaning of Emptiness, the meaning of Signlessness, the meaning of Wishlessness.

Subhūti addressed the Buddha: World-Honored One, is "immeasurable" only the meaning of Emptiness, Signlessness, and Wishlessness, and not the meaning of all dharmas?

The Buddha said to Subhūti: What do you think? Have you not heard the Buddha say that all dharmas are Empty?

Subhūti addressed the Buddha: So it is, World-Honored One. The Buddha has said that all dharmas are Empty.

The Buddha said to Subhūti: Emptiness is itself the immeasurable. Therefore, herein the meaning of all dharmas has no discrimination and is apart from all fabrication. Subhūti, to speak in this way is precisely the Buddha's teaching.

Why? If one speaks in this way, then it is immeasurable; the immeasurable is the innumerable; the innumerable is Emptiness; Emptiness is Signlessness; Signlessness is Wishlessness; Wishlessness is Non-arising; Non-arising is Non-cessation; Non-cessation is Non-action; Non-action is Non-knowing; Non-knowing is Naturelessness; Naturelessness is Non-defilement; Non-defilement is the quiescent stillness of Nirvāṇa. Such a dharma-gate is expounded by the Tathāgata himself—the Worthy of Offerings, the Perfectly Enlightened One.

To expound in this way is precisely that all dharmas have nothing expounded.

Subhūti addressed the Buddha: World-Honored One, as I understand the meaning of what the Buddha has said, all those dharmas are inexpressible.

The Buddha said to Subhūti: So it is, so it is. The dharmas have nothing to be expounded. Why? The Emptiness of the nature of all dharmas cannot be expounded through words.

Subhūti addressed the Buddha: World-Honored One, does that inexpressible meaning have increase or decrease?

The Buddha said: No, Subhūti. The inexpressible meaning neither increases nor decreases.

Subhūti addressed the Buddha: If the inexpressible meaning neither increases nor decreases, then the Pāramitā of Giving, the Pāramitā of Discipline, the Pāramitā of Patience, the Pāramitā of Vigor, the Pāramitā of Meditative Concentration, and the Pāramitā of Wisdom also neither increase nor decrease. World-Honored One, if the pāramitās neither increase nor decrease, why does the bodhisattva-mahāsattva take these dharmas of the pāramitās that neither increase nor decrease in order to draw near to Unsurpassed Perfect Enlightenment and to accomplish Unsurpassed Perfect Enlightenment? If he does not perfect the pāramitās, then the bodhisattva-mahāsattva cannot draw near to Unsurpassed Perfect Enlightenment and cannot accomplish Unsurpassed Perfect Enlightenment.

The Buddha said to Subhūti: So it is, so it is. The meaning of the pāramitās has neither increase nor decrease. Why? Subhūti, the bodhisattva-mahāsattva possesses skillful means; when cultivating prajñā-pāramitā, he is able to practice the Pāramitā of Giving without thinking that his practice of the Pāramitā of Giving has increase or decrease, but thinks that that Pāramitā of Giving merely uses a name for discrimination and that no mark of Giving can be apprehended. The bodhisattva uses these roots of goodness to dedicate toward Unsurpassed Perfect Enlightenment. Because he dedicates in accord with the mark of Unsurpassed Perfect Enlightenment, it is called proper dedication.

Furthermore, Subhūti. The bodhisattva-mahāsattva possesses skillful means; when cultivating prajñā-pāramitā, he is able to practice the Pāramitā of Pure Discipline without thinking that his practice of the Pāramitā of Pure Discipline has increase or decrease; but thinks that that Pāramitā of Pure Discipline merely uses a name for discrimination, and that no mark of Discipline can be apprehended. The bodhisattva uses these roots of goodness to dedicate toward Unsurpassed Perfect Enlightenment. Because he dedicates in accord with the mark of Unsurpassed Perfect Enlightenment, it is called proper dedication.

Furthermore, Subhūti. The bodhisattva-mahāsattva possesses skillful means; when cultivating prajñā-pāramitā, he is able to practice the Pāramitā of Patience without thinking that his practice of the Pāramitā of Patience has increase or decrease; but thinks that that Pāramitā of Patience merely uses a name for discrimination, and that no mark of Patience can be apprehended. The bodhisattva uses these roots of goodness to dedicate toward Unsurpassed Perfect Enlightenment. Because he dedicates in accord with the mark of Unsurpassed Perfect Enlightenment, it is called proper dedication.

Furthermore, Subhūti. The bodhisattva-mahāsattva possesses skillful means; when cultivating prajñā-pāramitā, he is able to practice the Pāramitā of Vigor without thinking that his practice of the Pāramitā of Vigor has increase or decrease; but thinks that that Pāramitā of Vigor merely uses a name for discrimination, and that no such mark can be apprehended. The bodhisattva uses these roots of goodness to dedicate toward Unsurpassed Perfect Enlightenment. Because he dedicates in accord with the mark of Unsurpassed Perfect Enlightenment, it is called proper dedication.

Furthermore, Subhūti. The bodhisattva-mahāsattva possesses skillful means; when cultivating prajñā-pāramitā, he is able to practice the Pāramitā of Meditative Concentration without thinking that his practice of the Pāramitā of Meditative Concentration has increase or decrease; but thinks that that Pāramitā of Meditative Concentration merely uses a name for discrimination, and that no mark of Concentration can be apprehended. The bodhisattva uses these roots of goodness to dedicate toward Unsurpassed Perfect Enlightenment. Because he dedicates in accord with the mark of Unsurpassed Perfect Enlightenment, it is called proper dedication.

Furthermore, Subhūti. The bodhisattva-mahāsattva possesses skillful means; when cultivating prajñā-pāramitā, he does not think that this dharma has increase or decrease; but thinks that that prajñā-pāramitā merely uses a name for discrimination, and that no such dharma can be seen as something to be cultivated or practiced. The bodhisattva uses these roots of goodness to dedicate toward Unsurpassed Perfect Enlightenment. Because he dedicates in accord with the mark of Unsurpassed Perfect Enlightenment, it is called proper dedication.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, what is the meaning of Unsurpassed Perfect Enlightenment?

The Buddha said to Subhūti: Unsurpassed Perfect Enlightenment means Suchness. Suchness has neither increase nor decrease. The bodhisattva-mahāsattva, within this dharma, should abide as it truly is, give attention in accord with principle, and cultivate in correspondence.

This bodhisattva thereby draws near to Unsurpassed Perfect Enlightenment and accomplishes Unsurpassed Perfect Enlightenment that neither increases nor decreases. Therefore, Subhūti, you should know that the inexpressible meaning has neither increase nor decrease, and on up to all dharmas also neither increase nor decrease. Subhūti, the bodhisattva-mahāsattva who knows such a mark, gives attention in this way, and practices in this way thereby draws near to Unsurpassed Perfect Enlightenment and accomplishes Unsurpassed Perfect Enlightenment.

Chapter 19: The Profound Meaning (Part 1)

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, when the bodhisattva-mahāsattva attains Unsurpassed Perfect Enlightenment, is it the earlier mind that attains it, or the later mind that attains it? World-Honored One, if the earlier mind attains it, then that earlier mind and the later mind do not arise together. If the later mind attains it, then that later mind and the earlier mind also do not arise together. How can the bodhisattva-mahāsattva increase and develop the roots of goodness?

The Buddha said to Subhūti: What do you think? It is like when in the world one lights the wick of a lamp—is it the earlier flame that burns it, or the later flame that burns it?

Subhūti said: No, World-Honored One. It is not the earlier flame that burns it, yet it is not apart from the earlier flame; it is not the later flame that burns it, yet it is not apart from the later flame.

The Buddha said to Subhūti: What do you think? Does this lamp-wick truly burn?

Subhūti said: This lamp-wick truly burns.

The Buddha said to Subhūti: So it is, so it is. The bodhisattva-mahāsattva's attaining of Unsurpassed Perfect Enlightenment is likewise so in meaning. It is not the earlier mind by which the bodhisattva attains Unsurpassed Perfect Enlightenment, yet it is not apart from the earlier mind; it is not the later mind by which he attains Unsurpassed Perfect Enlightenment, yet it is not apart from the later mind. Furthermore, it is not this mind that attains it, nor another mind that attains it, nor yet is it that there is no attainment; and therein the roots of goodness are also not destroyed.

At that time, the Venerable Subhūti addressed the Buddha: World-Honored One, as the Buddha has said, the bodhisattva-mahāsattva's attaining of Unsurpassed Perfect Enlightenment is not by the earlier mind, yet not apart from the earlier mind; not by the later mind, yet not apart from the later mind. Again, it is not this mind that attains it, nor another mind that attains it, nor yet is it that there is no attainment, and the roots of goodness are not destroyed. This dharma of dependent arising is profound and subtle, profound and supreme.

The Buddha said to Subhūti: What do you think? If a mind has already ceased, does this mind arise again?

Subhūti said: No, World-Honored One.

The Buddha said to Subhūti: If a mind has arisen, is that then a mark of cessation?

Subhūti said: It is a mark of cessation. The Buddha said to Subhūti: Can that dharma of the mark of cessation cease? Subhūti said: It cannot, World-Honored One. The Buddha said to Subhūti: Does that mind have a dharma that can arise and can cease? Subhūti said: No, World-Honored One. The mind has no dharma that can arise, nor

a dharma that can cease.

The Buddha said to Subhūti: As for the mind that produces dharmas and the mind that ceases dharmas—can these two minds cease? Subhūti said: No, World-Honored One. The Buddha said to Subhūti: Can the self-nature of all dharmas cease? Subhūti said: No, World-Honored One. The Buddha said to Subhūti: Suchness has its abiding; do you also abide in such a way? Subhūti said: Suchness has its abiding, and I too abide in such a way. The Buddha said to Subhūti: If Suchness has its abiding, and one also abides in such a way, is that then permanent?

Subhūti said: No, World-Honored One. The Buddha said to Subhūti: What do you think? Does True Suchness have profundity? Subhūti said: No, World-Honored One. The Buddha said: Subhūti, is True Suchness then the mind? Is the mind then True Suchness? Subhūti said: No, World-Honored One. The Buddha said to Subhūti: Is the mind other than True Suchness? Subhūti said: No, World-Honored One. The Buddha said to Subhūti: Do you see True Suchness? Subhūti said: No, World-Honored One.

The Buddha said to Subhūti: If a bodhisattva-mahāsattva practices in this way, is this profound practice?

Subhūti said: If one practices in this way, there is no place of practice. Why? The bodhisattva does not practice any of the practices—this is practicing in this way.

The Buddha said to Subhūti: If a bodhisattva-mahāsattva practices prajñā-pāramitā, where should he practice?

Subhūti said: He should practice within the Supreme Meaning.

The Buddha said to Subhūti: What do you think? If the bodhisattva-mahāsattva practices within the Supreme Meaning, is it that the bodhisattva practices marks?

Subhūti said: No, World-Honored One.

The Buddha said to Subhūti: What do you think? Is it that the bodhisattva destroys the marks?

Subhūti said: No, World-Honored One. The bodhisattva does not destroy the marks.

The Buddha said to Subhūti: What is meant by the bodhisattva-mahāsattva not destroying the marks while practicing prajñā-pāramitā?

Subhūti addressed the Buddha: World-Honored One, if a bodhisattva-mahāsattva thinks that he cultivates the bodhisattva practice while severing the marks, then it should be known that this bodhisattva is not yet able to fully complete the various components of the Buddha-dharma. If a bodhisattva-mahāsattva possesses skillful means, his mind not abiding in marks—though he clearly knows those marks, the bodhisattva transcends the marks yet does not grasp at Signlessness; this is the bodhisattva not destroying the marks.

At that time, the Venerable Śāriputra addressed the Venerable Subhūti: If a bodhisattva-mahāsattva, within a dream, cultivates the three Gates of Liberation—namely Emptiness, Signlessness, and Wishlessness—can he take these roots of goodness to augment prajñā-pāramitā?

Subhūti said to the Venerable Śāriputra: If a bodhisattva-mahāsattva cultivates prajñā-pāramitā, there is the mark of prajñā-pāramitā. Therefore, even within a dream he can augment it. Furthermore, Śāriputra. If by day there is augmentation, then within a dream there is also augmentation. Why? The Buddha has expounded that day, night, and dream are all alike, without difference.

Śāriputra said: If a man or woman, within a dream, creates wholesome or unwholesome karma, will this person have wholesome or unwholesome retribution?

Subhūti said: As the Buddha has said, dharmas being like a dream means there is no retribution. If this person, after waking from the dream, gives rise to discriminating perception, then there will be that wholesome or unwholesome retribution. Śāriputra, if a person, within a dream, creates the karma of killing, does this person incur the offense of killing?

Śāriputra said: Subhūti, if this person, after waking from the dream, gives rise to discriminating perception, saying that within the dream he killed with great delight, then it should be known that this person, on account of the killing in the dream, likewise bears the offense of killing.

Śāriputra said: Venerable Subhūti, as the Buddha has said, on up to all dharmas, one likewise should not discriminate. If one gives rise to discrimination, then there is the arising of perception. Perception arises from discrimination; offense manifests from perception and mind.

Subhūti said: Venerable Śāriputra, if all that discrimination ceases, then the mind is like empty space. Therefore it should be known that when there is a condition there is karma, when there is a condition thought arises; when there is no condition there is no karma, when there is no condition thought does not arise. If the mind operates within seeing, hearing, understanding, and knowing dharmas, with a mind that grasps at defilement and a mind that grasps at purity, then there are causes and conditions that give rise to karma, and it is not without causes and conditions. Because there are causes and conditions, thought arises; it is not without causes and conditions.

Śāriputra said: Venerable Subhūti, as the Buddha has said, all dharmas are apart from all conditions. Why now do you say that because there are causes and conditions thought arises, and that it is not without causes and conditions?

Subhūti said: The Buddha has said that because one is apart from the mark of fabrication, it is said that when there are causes and conditions thought arises, and that it is not without causes and conditions. Śāriputra, the conditioned dharmas are apart from marks; this mark too is apart. Thus, ignorance conditions formations, formations condition consciousness, on up to birth conditioning aging-and-death, and so forth; all the dharmas of causes and conditions are apart from marks. Therefore, the Buddha has said that all dharmas are apart from all conditions.

Śāriputra said: Venerable Subhūti, if a bodhisattva-mahāsattva, within a dream, practices giving, and dedicates that merit toward Unsurpassed Perfect Enlightenment, is that then a dedication?

Subhūti said: Venerable Śāriputra, the bodhisattva Maitreya is now within this assembly, having received from the Tathāgata the prediction of Unsurpassed Perfect Enlightenment; he knows such a meaning and has realized such a dharma. You may now take such a meaning and inquire of him yourself.

At that time, the Venerable Śāriputra then addressed the bodhisattva Maitreya: Concerning the dharma about which I asked Subhūti, this Venerable One says that the bodhisattva Maitreya knows such a meaning, telling me to come and ask; I pray that the bodhisattva will explain it to me.

At that time, the bodhisattva-mahāsattva Maitreya said to the Venerable Subhūti: Concerning what Śāriputra asks, you have said that I know such a meaning. Now I do not know which dharma to use in answering. Subhūti, one cannot answer by means of the name "Maitreya"; one cannot answer by means of the Emptiness of form; one cannot answer by means of the Emptiness of feeling, perception, formations, and consciousness.

Subhūti, within that Emptiness of form, feeling, perception, formations, and consciousness, there is no answering whatsoever. Subhūti, I do not see that there is a dharma of answering and a person who answers, nor do I see that there is a dharma that is answered and a person who is answered; on up to even the dharma of answering that is employed, this too is not seen; on up to all dharmas, none are seen. Because no dharma is seen, there is no answer.

At that time, the Venerable Śāriputra addressed the bodhisattva-mahāsattva Maitreya: Is the bodhisattva saying that he has realized this dharma?

The bodhisattva Maitreya said: Śāriputra, I have not realized this dharma. Among the dharmas, I do not see any dharma that can be realized; it cannot be attained by means of the body, it cannot be attained by means of the mind, nor can it be attained by language, discrimination, or thought. According to this meaning, ultimately there is nothing attained. Therefore, Śāriputra, all dharmas have no nature; the self-nature of dharmas is just so.