[At that time, Mahāmati Bodhisattva, together with Moti Bodhisattva, traveled through the lands of all Buddhas. Supported by the Buddha’s spiritual power, he rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms reverently, and praised the Buddha in verse.]

“Moti Bodhisattva” was a companion of Mahāmati Bodhisattva. “Together with Moti Bodhisattva” refers to Moti Bodhisattva and many other great bodhisattvas.

“Traveled through the lands of all Buddhas” means that Mahāmati and many great bodhisattvas from other worlds had visited many Buddha lands, traveling and studying there.

“Supported by the Buddha’s spiritual power, he rose from his seat, bared his right shoulder, placed his right knee on the ground, and joined his palms reverently” describes a ceremonial expression of respect in the western regions of India.

“Praised the Buddha in verse” means that Mahāmati Bodhisattva spoke verses in praise of the Buddha. The verses are as follows:

[The world is free from arising and ceasing, like flowers in empty space. Wisdom cannot apprehend existence or nonexistence, yet it gives rise to great compassion.]

“World” refers to the three periods of time—past, present, and future—that is, time. “Between” refers to the ten directions—east, west, south, north, southeast, northeast, southwest, northwest, above, and below—that is, space. “The world” thus means “time and space,” namely, the universe.

“The world is free from arising and ceasing” means that the universe is apart from arising and ceasing. In other words, the universe is ultimately true emptiness; like seeing flowers when one presses on one’s eyes, it is not truly existent. Originally, there is no arising or ceasing. This is speaking on the broadest scale. Narrowing the scope to the birth and death of sentient beings, it means that birth and death are originally nonexistent.

But why do we always feel that there is arising and ceasing, birth and death? When we see flowers bloom and wither, is that not arising and ceasing? When we see sentient beings emerge and disappear, is that not birth and death? If these are not arising and ceasing or birth and death, then what are they? The next line of the sūtra answers this question: “like flowers in empty space.”

This is an analogy. Empty space originally has no flowers. When one presses on one’s eyes, one’s vision becomes distorted, and one then sees flowers in empty space. That is a false appearance, not reality; in truth, there are no flowers in empty space. This analogy explains that arising and ceasing are illusory appearances of the world, not reality. The reality is that “the world is free from arising and ceasing.”

Even the notions that there is arising and ceasing or that there is no arising and ceasing are distortions. Distortion is consciousness; freedom from distortion is wisdom. To speak of existence or nonexistence is distortion. Wisdom is free from distortion: “existence” is unobtainable, and “nonexistence” is likewise unobtainable. This includes all discriminatory conceptions of dualities such as going and coming, sameness and difference, defilement and purity, increase and decrease. This is “wisdom cannot apprehend existence or nonexistence.”

“Yet it gives rise to great compassion” means that the Buddha, whose wisdom is already complete, gives rise to great compassion, wishing to enable all sentient beings to “open, reveal, awaken to, and enter” the Buddha’s knowledge and vision. These preceding four lines of verse sweep away the view of “arising and ceasing” and elucidate permanence, one of the four virtues of the dharmakāya.

[All dharmas are like illusions, apart from mind and consciousness. Wisdom cannot apprehend existence or nonexistence, yet it gives rise to great compassion.]

“All dharmas are like illusions, apart from mind and consciousness.” “All dharmas are like illusions” means that dharmas such as the world’s arising and ceasing are all like dreams, illusions, bubbles, and shadows and cannot be grasped. “All dharmas” are the object, that which mind-consciousness cognizes. Mind-consciousness is the subject, that which is able to cognize all dharmas.

Dharmas such as arising and ceasing are suffering. Mind-consciousness receives these sufferings, takes suffering to be real, and finds it unbearable. The Buddha gives rise to great compassion and explains to sentient beings that these sufferings—all dharmas—are unreal, like illusions. Not only are all dharmas like illusions; this very mind-consciousness is also unobtainable and cannot be clung to as truly existent. It too must be left behind. To leave suffering behind is bliss. These preceding four lines of verse sweep away the view of “mind and dharmas” and elucidate bliss, one of the four virtues of the dharmakāya.

[Apart from annihilationism and eternalism, the world is ever like a dream. Wisdom cannot apprehend existence or nonexistence, yet it gives rise to great compassion.]

All sentient beings in the world turn their backs on awakening and unite with sense objects. They wander through birth and death, give rise to deluded mind-consciousness, and further conceive the two views of annihilationism and eternalism. The world’s annihilationist view arises from mistaking the physical body for “self.” The physical body decays, and so this “self” is annihilated. This is the world’s annihilationist view.

The world’s eternalist view arises from mistaking the eighth consciousness for “self.” Although the physical body decays, the eighth consciousness may enter a womb and take another physical body. One supposes that it is “I” who enters the womb and that this “I” is eternal. This is the world’s eternalist view.

In fact, the eighth consciousness is originally without self. It consists only of seeds that undergo karmic retribution in accordance with karma. Not only is the “person” who receives retribution an illusory appearance produced as these seeds manifest according to karma; the “dharmas” received—that is, the environment in which one dwells—are likewise illusory appearances produced as these seeds manifest according to karma. None of these is a true self. This is “no self of persons and no self of dharmas.”

The Buddha observes with wondrous wisdom and understands that views such as annihilationism and eternalism are false like dreams and illusions. Originally there is no self, yet sentient beings take the false for true and mistakenly conceive a self. The Buddha therefore gives rise to great compassion and vows to liberate sentient beings. He points out that the fundamental Buddha-nature neither ceases nor is identical with the “eternal” imagined by worldly delusion, enabling sentient beings to leave behind the worldly views of annihilationism and eternalism and realize the suchness Buddha-nature—the true self—without beginning or end. These preceding four lines of verse sweep away the world’s views of annihilationism and eternalism and elucidate self, one of the four virtues of the dharmakāya.

[Knowing that persons and dharmas are without self, afflictions and eryan are ever pure and without marks, yet it gives rise to great compassion.]

“Afflictions” means the affliction obscurations, which are obscurations of phenomena. “Eryan” is a transliteration of a Sanskrit term and means “that which is known.” If one becomes attached to what is known, it becomes a knowledge obscuration. Knowledge obscurations are obscurations of principle.

Wisdom is originally what eliminates delusion, and delusion consists of the two attachments to persons and dharmas. When the affliction obscurations are completely eliminated, one realizes the emptiness of persons—no self of persons. When the knowledge obscurations are completely eliminated, one realizes the emptiness of dharmas—no self of dharmas. “No self of persons and dharmas” means that these two attachments are absent. But if attachment arises toward “wisdom,” it again becomes an obstruction.

The Tathāgata knows that personal self, dharma-self, delusion, and wisdom are all unobtainable, while the formless dharmakāya is “ever pure and without marks.” Seeing sentient beings falsely undergo the cycle of suffering amid delusion, he gives rise to compassion and rescues them. These preceding four lines of verse sweep away sentient beings’ false knowledge and false views and elucidate purity, one of the four virtues of the dharmakāya.

The term “eryan” is a transliteration and may mean what is known, what ought to be known, realm, mother of wisdom, object of wisdom, or obstruction to wisdom. In ancient translations of the scriptures, polysemous terms were often not translated but rendered phonetically. If the term “eryan” came into frequent use, it would become a Chinese word. Terms such as “Buddha” and “saṅgha” are likewise transliterations that have already become Chinese vocabulary.

The term “eryan” will appear again later in the sūtra. When it does, we may consider the entire passage together and determine which meaning should be adopted: what is known, what ought to be known, realm, mother of wisdom, object of wisdom, or obstruction to wisdom. Everyone is welcome to consider it together then.

The four preceding four-line verses praise the four virtues of the dharmakāya—permanence, bliss, self, and purity. They praise the dharmakāya, among the Buddha’s three bodies—the dharmakāya, sambhogakāya, and nirmāṇakāya—namely, Vairocana Buddha.

[There is no nirvāṇa in all things; there is no Buddha of nirvāṇa, nor is there a Buddha entering nirvāṇa. Apart from awakening and that which is awakened, existence and nonexistence—both are completely abandoned.]

“All things” includes Buddhas and sentient beings. “Nirvāṇa” is the principle-substance of suchness, which neither arises nor ceases. Its intrinsic nature is originally empty and quiescent, without arising. Since there is no arising, there is no ceasing. Thus there is no need to seek quiescence further; otherwise, one is putting a head on top of one’s head. All dharmas, in their very nature, are nirvāṇic quiescence.

Both Buddhas and sentient beings possess this principle-substance of suchness. Originally, there is no birth and death to transcend, so how could there be nirvāṇa to realize? Therefore it is said, “There is no nirvāṇa in all things.” That is, Buddhas and sentient beings are originally in nirvāṇa. There is no distinction between “a Buddha in nirvāṇa” and “a Buddha not in nirvāṇa,” nor between “a Buddha entering nirvāṇa” and “sentient beings not entering nirvāṇa.”

If there were a Buddha who realized nirvāṇa, that Buddha would have a realizing subject and an object realized, and thus could not be called a Buddha. Since a Buddha has already departed from all marks, the Diamond Sūtra says: “To be free from all marks is to be called all Buddhas.” When all marks have been left behind, how much more so the marks of realizing subject and realized object. Therefore, one cannot say that there is a Buddha who realizes nirvāṇa. Hence, “there is no Buddha of nirvāṇa, nor is there a Buddha entering nirvāṇa.”

“Awakening” means Buddha, and “that which is awakened” means nirvāṇa. Persons and dharmas both fall away; the one who awakens and that which is awakened are both left behind. Therefore it is said, “Apart from awakening and that which is awakened.” Yet when persons and dharmas both fall away, only “existence” has been dismantled; “nonexistence” has not yet been dismantled. But “nonexistence” must also be dismantled. Therefore it is said, “Existence and nonexistence—both are completely abandoned.”

At this point, the distinctions between Buddhas and sentient beings, between the one who awakens and that which is awakened, and between existence and nonexistence have all been left behind. What state of mind is this? Put simply, it is “the non-discriminating light of mind in a single thought.”

Chan Master Linji said: “If you wish to be no different from the Buddhas and patriarchs, simply do not seek outside yourselves. The pure light in your mind in a single thought is the dharmakāya Buddha within your own house; the non-discriminating light in your mind in a single thought is the sambhogakāya Buddha within your own house; and the non-differentiating light in your mind in a single thought is the nirmāṇakāya Buddha within your own house.”

These six lines of verse speak precisely of “the non-discriminating light of mind in a single thought.” They praise the sambhogakāya, among the Buddha’s three bodies—the dharmakāya, sambhogakāya, and nirmāṇakāya—namely, Locana Buddha.

[The Muni’s quiescent contemplation is thus apart from arising. This is called non-grasping; the present life and future lives are pure.]

“Muni” is a transliteration of a Sanskrit term. It can mean quiescent silence, benevolence, civilization, holiness, or preciousness, and it is a name of the Buddha. Here the praise reaches the nirmāṇakāya among the Buddha’s three bodies—the dharmakāya, sambhogakāya, and nirmāṇakāya—namely, Śākyamuni Buddha.

“Tranquil Contemplation”: “tranquil” means that the essence of suchness is thusness, unmoving; “contemplation” means contemplative awareness. From tranquility arises illumination, and that illumination in turn illumines the tranquil essence. This is “tranquility illumining, illumination illuminating tranquility,” like a jewel emitting light that shines back upon the jewel itself. The Buddha has already transcended all marks of subject and object; therefore, his mind is ultimately tranquil and free of thoughts, without any deliberate mentation, vast and open like empty space. To contemplate all dharmas in this way is pure, effortless practice. The Buddha contemplates all dharmas as ever possessing the mark of tranquil cessation. This is “Muni’s Tranquil Contemplation.”

“Thus one is far removed from birth” means that one thereby becomes removed from birth and death. What undergoes birth and death is the illusory physical body; the essential nature is tranquil, neither arising nor ceasing. That is to say, if one does not grasp at the physical body, or even at a physical body as splendid as that of a transformation-body Buddha, one can realize the essence of suchness, which is unborn and undying. Therefore it is said, “This is called non-grasping; the present life and future lives are pure.” Both the present life and future lives are pure, without distinction. This is the non-differentiating light of mind in a single thought.

[I am named Mahāmati, versed in the Mahāyāna. I now respectfully inquire of the Most Honored One concerning the one hundred and eight meanings.]

After Mahāmati Bodhisattva had praised the Buddha, he stated his own name: “I am named Mahāmati, versed in the Mahāyāna.” Since Mahāmati Bodhisattva had already mastered the Mahāyāna Buddhadharma, how could he still have one hundred and eight questions that he did not understand? In fact, Mahāmati Bodhisattva was asking on behalf of sentient beings, and on behalf of those with the capacities for the Mahāyāna. “I now respectfully inquire of the Most Honored One concerning the one hundred and eight meanings”: I have one hundred and eight questions to ask the revered Buddha.

[The Knower of the World, having heard those verses, observed all the assembly and said to the Buddha-children: “All of you Buddha-children, now ask whatever you wish. I shall explain to you the realm of self-realization.”]

The Buddha has ten honorific titles: Tathāgata, Worthy of Offerings, Perfectly Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Men, Teacher of Gods and Humans, Buddha, and World-Honored One. “Knower of the World” refers to the Knower of the World and Unsurpassed One, one of the Buddha’s ten honorific titles.

“The Knower of the World, having heard those verses, observed all the assembly and said to the Buddha-children”: Having heard the verses spoken by Mahāmati Bodhisattva, the Buddha observed that everyone in the assembly possessed the capacities for the Mahāyāna. He therefore said to them: “All of you Buddha-children, now ask whatever you wish. I shall explain to you the realm of self-realization.” Today you wish to ask me one hundred and eight questions. Through these one hundred and eight questions, I shall explain to you the realm of my own realization.

Because these one hundred and eight questions all concern dharmas personally realized by the Tathāgata, they are called “the realm of self-realization.”

Having received the Buddha’s permission, Mahāmati Bodhisattva began to ask his questions.