The Esoteric Significance of the Śūraṅgama Sūtra

Chapter Five   The Twenty-Five Sages' Attainment of Perfect Penetration

1. Original Text: The World-Honored One addressed the assembly, saying to the great Bodhisattvas and the great Arhats who had ended outflows: "You Bodhisattvas and Arhats, born from my Dharma, have attained the stage of non-learning. I now ask you: When you first resolved to cultivate and sought to awaken to the eighteen realms, which one served as the perfect penetration? By what expedient means did you enter samadhi?"

Kaundinya and the other four bhikshus immediately rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: "At the Deer Park and the Cock’s Foot Park, we witnessed the Thus Come One’s initial accomplishment of the Way. Through the Buddha’s sound, we awakened to the clear understanding of the Four Noble Truths. When the Buddha questioned the bhikshus, I was the first to express understanding. The Thus Come One confirmed me as Ajnata. The wondrous sound is secretly perfect. I attained Arhatship through sound. The Buddha asks about perfect penetration. As I have realized, sound is supreme."

Explanation: The World-Honored One said to the great Bodhisattvas and Arhats: "You great Bodhisattvas and Arhats, born within my Buddha-Dharma, have cultivated to the fourth fruition of non-learning. I now ask each of you, when you first resolved to cultivate and sought to awaken to the eighteen realms, which realm served as the perfect penetration? By what method did you practice and enter samadhi?"

Kaundinya and the five bhikshus immediately rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: "At the Deer Park and Cock’s Foot Park, we personally witnessed you, the Thus Come One, initially accomplishing the Way. You expounded the Four Noble Truths of suffering, emptiness, impermanence, and non-self to us. We awakened to the Four Noble Truths through your sound. When the Buddha questioned us five bhikshus about our cultivation and realization of the principles of the Four Noble Truths, we said we had just realized understanding of the Four Noble Truths. Then the Thus Come One confirmed us as Ajnata, having awakened to the secret perfect penetration through the Thus Come One’s subtle Dharma-sound. We attained Arhatship through the dust of sound. The Buddha asks about the perfect penetration method. As we have realized, awakening through sound is the most supreme."

Kaundinya and the five bhikshus awakened to perfect penetration through the realm of sound-dust among the eighteen realms. The other twenty-four sages each awakened through their respective dust realms. Kaundinya and the five bhikshus had followed the Buddha since he first left home to cultivate the Way in the Snowy Mountains. At that time, the Buddha followed non-Buddhist paths to cultivate the four dhyanas and eight samadhis, so Kaundinya also followed the Buddha in cultivating the four dhyanas and eight samadhis, with no other practice method. After the Buddha attained the four dhyanas and eight samadhis, he still had not obtained the great wisdom of liberation, nor had he become a Buddha. The World-Honored One knew that merely cultivating concentration alone could not lead to liberation; this was not the path to liberation and Buddhahood. Thus, he abandoned the method of solely cultivating concentration.

At that time, the Buddha ate only one sesame seed and one grain of wheat per day, becoming emaciated. The Buddha then realized that mere asceticism could not lead to enlightenment, so he abandoned asceticism and bathed in the Nairanjana River. After bathing, he accepted the goat’s milk offered by the shepherdess. After drinking the milk, the World-Honored One went to the Bodhi tree to re-investigate the Buddha-Dharma. Seeing that the Buddha was neither cultivating concentration nor asceticism, Kaundinya and the five bhikshus thought the Buddha had regressed from the path. Thus, the five bhikshus left the Buddha to cultivate separately elsewhere.

It was only after the Buddha attained enlightenment that he found the five bhikshus and taught them the principles of the Four Noble Truths, upon which they immediately attained Arhatship. Why did the five bhikshus realize the fruition so quickly? Because they had followed the Buddha in cultivating the four dhyanas and eight samadhis, possessing a profound foundation in deep concentration. Their samadhi was excellent, their precepts were upheld perfectly, their minds were subtle, and their contemplation was deep and penetrating. Upon hearing the Buddha’s teaching, they instantly realized the truth of non-self within samadhi and attained the fruition. Therefore, only when precepts, concentration, and wisdom are complete can the fruition be attained.

Had they lacked a foundation in samadhi, after hearing the Dharma, they would have needed to cultivate samadhi while also understanding and contemplating the Buddha-Dharma, and only then could they contemplate within samadhi. It would have been uncertain when they might attain the fruition, until their samadhi was sufficient and their contemplation became swift and profound. Therefore, accomplishment in the Buddha-Dharma cannot be separated from precepts, profound samadhi, or contemplative wisdom. When the Buddha realized enlightenment and became a Buddha under the Bodhi tree upon seeing the morning star, it was inseparable from the four dhyanas and eight samadhis he initially cultivated with non-Buddhists. Without the foundation of the four dhyanas and eight samadhis, the Buddha could not have realized enlightenment and become a Buddha.

Therefore, although asceticism is not the path, without asceticism there is also no path. Appropriate asceticism can nurture and maintain the resolve for the path and cultivate renunciation. Craving enjoyment makes renunciation difficult, and the path hard to attain. Although the non-Buddhists' four dhyanas and eight samadhis cannot liberate from birth and death, without the four dhyanas and eight samadhis, liberation from birth and death and accomplishment of the Buddha Way are likewise impossible.

2. Original Text: Upanisad immediately rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "I too observed the Buddha when he first accomplished the Way. I contemplated the impure aspect and generated great revulsion and detachment. I awakened to the nature of all form: from impurity, white bones, and minute dust, it returns to emptiness. Both emptiness and form are non-existent. I accomplished the non-learning path. The Thus Come One confirmed me as Nisadha. When the dust of form was exhausted, the wondrous form was secretly perfect. I attained Arhatship through form. The Buddha asks about perfect penetration. As I have realized, form is supreme."

Explanation: Upanisad immediately rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "I also observed the Buddha after he first accomplished the Way when he taught the bhikshus. I chose to cultivate the contemplation of white bones, contemplating the impurity of the body of form, generating great revulsion and detachment towards the body of form in my mind. I awakened to the nature of all form: it transforms from the impure aspect of white bones into minute dust, gradually returning to emptiness. I realized both emptiness and form are non-existent and accomplished the fourth fruition of non-learning. The Thus Come One confirmed me as Nisadha (subtle form). At the end of contemplation, after the dust of form was exhausted in the mind, the profound secret contained within the subtle form became apparent. I attained Arhatship through form. The Buddha asks about the perfect penetration method. As I have realized, contemplating the impurity of the body of form is the most fundamental."

Upanisad cultivated the contemplation of white bones, contemplating the impurity of the body of form. He contemplated the body as white bones, then contemplated the white bones as minute dust of form, and finally, the minute dust disappeared, becoming emptiness. All this contemplation was conducted within profound samadhi. The white bones contemplated belong to form produced by samadhi (定果色), invisible to others, only visible to oneself with the wisdom eye within samadhi. This seeing is not with the physical eye; otherwise, others could see it too. After seeing the white bones in samadhi, he continued contemplation, contemplating the white bones into the minutest dust, particles approaching the emptiness of space, and finally transformed them into nothingness. In his mind, both form and emptiness were gone; everything was empty. These states all belong to form produced by samadhi, states of samadhi. With concentration and wisdom, relying on this samadhi state, one can liberate from the three realms.

Without samadhi, attempting to contemplate these dharmas, one can only imagine them with the conscious mind, but one will never imagine white bones or minute dust, much less transform dust into emptiness and even empty emptiness. Therefore, equal balance of concentration and wisdom is called true cultivation; the result of true cultivation is called true realization. The cultivation and realization of all dharmas are like this; there are no other shortcuts. Samadhi cannot be avoided.

Upanisad saw form as emptiness, not meaning he saw the subtle form become empty space, becoming nothingness, but rather he realized the body of form is empty. His inner cognition changed, his thoughts and concepts transformed, the great wisdom state appeared, and the samadhi state with complete concentration and wisdom manifested. Within the samadhi of realizing the Way, there is concentration and wisdom. Within the samadhi state, form produced by samadhi appears; form becomes emptiness; both emptiness and form disappear into nothingness. However, after emerging from the samadhi state, Upanisad still saw form as composed of the four great elements; he did not transform form into emptiness because form and emptiness are opposites. Form cannot be analyzed into emptiness; emptiness cannot synthesize into form. Even the subtlest dust of form cannot become emptiness, becoming nothingness.

3. Original Text: Gandhahastin the youth immediately rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "I heard the Thus Come One instruct me to carefully contemplate all conditioned phenomena. At that time, I took leave of the Buddha and dwelled in solitude in a pure abode. I saw some bhikshus burning aloeswood incense. The fragrance silently entered my nostrils. I contemplated this aroma: it did not come from the wood, nor from emptiness, nor from the smoke, nor from the fire. When it went, it did not adhere anywhere; when it came, it had no source. Thereupon, my thoughts vanished, and I manifested the non-outflow state. The Thus Come One confirmed me with the name Gandhahastin. The dust of fragrance suddenly ceased; the wondrous fragrance was secretly perfect. I attained Arhatship through fragrance. The Buddha asks about perfect penetration. As I have realized, fragrance is supreme."

Explanation: Gandhahastin the youth then rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "I heard the Thus Come One instruct me to carefully observe all conditioned phenomena. After leaving the Buddha, I began contemplating and reflecting alone in a quiet place. One day, I saw several bhikshus burning aloeswood incense. The fragrance drifted over imperceptibly and entered my nostrils. I contemplated this fragrance, thinking: this fragrance does not come from the incense wood, nor from emptiness, nor from the smoke, nor from the fire. After the fragrance disappeared, it did not adhere to anything; it had no destination. When the fragrance came, I could not find a source.

As I thought and thought, my mental thoughts ceased; all mental formations vanished, and I attained the fourth fruition of non-learning, ending outflows and becoming an Arhat. The Thus Come One confirmed me with the name Gandhahastin. From then on, worldly dust-fragrance ceased to exist in my state. The subtle fragrance was profoundly secret and perfectly wondrous. I attained Arhatship through fragrance. The Buddha asks about the perfect penetration method. As I have realized, fragrance is the supreme method."

When Gandhahastin the youth was contemplating the fragrance, his concentration was extremely deep and subtle, his reflection was sharp and meticulous, his observation penetrated the minute, to the extent that samadhi arose. Gandhahastin reflected: Where does the fragrance of aloeswood come from? If it comes from the incense wood, then wherever the wood is, such fragrance should exist, yet when the wood is unburned, there is no such fragrance. If the fragrance comes from emptiness, since emptiness is constant, the fragrance should always exist, yet this is not the case. If the fragrance comes from the smoke, yet ordinary wood smoke lacks such fragrance. If the fragrance comes from the fire, yet other fires lack such fragrance. Finally, he determined that the fragrance comes from nowhere and goes nowhere; the fragrance is empty. Then his mind became empty; all afflictions fell away completely, and he attained Arhatship.

To attain Arhatship, one must at minimum possess the first dhyana; at maximum, possess the four dhyanas and eight samadhis. With such deep samadhi, the mind is extremely subtle; contemplation is direct perception, without emotional interpretation, without imagination or conjecture. The thinking function of the conscious mind is minimal; the mental faculty (manas) uses reflection extensively. Therefore, understanding relies on the conscious mind, but realization must rely on the mental faculty. The conscious mind knows the "what" but not the "why" – this is understanding. The mental faculty not only knows the "what" but also the "why" – this is realization. The understanding of the conscious mind is coarse and general, unable to penetrate the minute. The realization of the mental faculty penetrates the minute, goes deep into the surface and core, knowing the origins and consequences. All samadhi wisdom states are realized jointly by the mental faculty and the conscious mind, with complete concentration and wisdom.

4. Original Text: The two Dharma Princes, Bhaisajyaraja and Bhaisajyasamudgata, along with five hundred Brahma gods in the assembly, immediately rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: "For countless kalpas since beginningless time, we have been excellent physicians in the world. With our mouths, we have tasted all the plants, trees, metals, and stones of the Saha world, numbering one hundred eight thousand kinds. Thus, we fully know their bitter, sour, salty, bland, sweet, pungent, and other flavors, as well as their combinations, inherent natures, variations, whether cool or hot, poisonous or non-poisonous. We can know them all comprehensively. Serving the Thus Come One, we thoroughly understood the nature of flavors: neither empty nor existent, not identical to body and mind, nor separate from body and mind. Contemplating the cause of flavors, from this we awakened. The Buddha Thus Come One confirmed us, brothers, with the names Bhaisajyaraja and Bhaisajyasamudgata, the two Bodhisattvas. Now in this assembly, as Dharma Princes, through the awareness of flavors, we realized enlightenment and attained the Bodhisattva stage. The Buddha asks about perfect penetration. As I have realized, flavor is supreme."

Explanation: The two Dharma Princes, Bhaisajyaraja and Bhaisajyasamudgata, along with the five hundred Brahma gods in the assembly, rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: "We two brothers, since beginningless kalpas, life after life in this world, have been excellent physicians. With our mouths, we have tasted the medicinal herbs, plants, metals, and stones of this Saha world, numbering immeasurably many. Therefore, we know the bitter, sour, salty, bland, sweet, and pungent flavors of these medicines, as well as the mixed and varied flavors when these flavor-dusts combine. Whether these medicines are cooling or heating, poisonous or non-poisonous, we can know them all.

Since serving and making offerings to the Thus Come One, we gradually understood that the nature of these flavors is neither empty nor existent, neither belongs to body and mind, nor exists apart from body and mind. We investigated the cause of the arising of flavor-dust and thus awakened. We were graciously confirmed by the Thus Come One, and named Bhaisajyaraja Bodhisattva and Bhaisajyasamudgata Bodhisattva. In this great assembly, we participate as Dharma Princes. Because we discerned the cause of the arising of flavor-dust and awakened to the true reality of all dharmas, we ascended to the Bodhisattva stage. The Buddha asks about our cultivated perfect penetration method. As we have realized, discerning the cause of the arising of flavor-dust is the foremost perfect penetration method."

The two Bodhisattvas Bhaisajyaraja and Bhaisajyasamudgata entered the path through the flavor-dust among the six dusts, cultivating to the stage of Dharma Prince, becoming Equal and Wonderful Enlightenment Bodhisattvas closest to the Buddha. In the long process of contacting and tasting medicinal flavors, doubt arose; they sought to investigate the origin of flavor-dust. Investigating back and forth, they could not find the origin or destination of flavor-dust, thus realizing that flavor-dust is a dharma born from causes and conditions, neither empty nor existent – emptiness is not true emptiness, existence is not real existence; it is a product transformed by the Tathagatagarbha according to conditions. Then prajna great wisdom arose; they were confirmed and predicted by the Buddha to become Dharma Princes, about to become Buddhas and inherit the Buddha position. For all dharmas, if one investigates their origin within profound samadhi, when the causes and conditions mature, one will realize the emptiness of the Small Vehicle and the emptiness of the Great Vehicle, understanding the subtle relationship of non-duality and non-separation between emptiness and existence, henceforth never again deluded by any dharma.

5. Original Text: Bhadrapala and his sixteen companions, the enlightening beings, immediately rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: "We first encountered the Dharma under the Buddha Dipamkara and left home. At the time of bathing the Sangha, following the custom, I entered the bathing chamber. Suddenly, I realized the cause of water: it neither washes dust nor washes the body. In the midst of bathing, all was tranquil; I attained non-attainment. This past habit has not been forgotten until now. From following the Buddha and leaving home, I now attain non-learning. That Buddha named me Bhadrapala. Wondrous touch proclaimed enlightenment; I dwell as a Buddha’s son. The Buddha asks about perfect penetration. As I have realized, touch is supreme."

Explanation: Bhadrapala and his sixteen companions, the great enlightening beings, rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: "We left home to cultivate upon hearing the Dharma under the Buddha Dipamkara. Once, when the Sangha was bathing, I also followed in order and entered the bathing chamber. While bathing, I suddenly realized the cause of water: it neither washes dust nor washes the body. In the midst of bathing, nothing happened; water is water, dust is dust, body is body – they do not touch each other, do not hinder each other; there is no mutual production or overcoming. Thus, I realized the emptiness of all dharmas; there is no dharma that can be attained or possessed.

Seeing all dharmas as empty became my habit, life after life unforgettable. Encountering any dharma, my mind was empty, until this life when I followed the Buddha to leave home and cultivate the Way, attaining the fourth fruition of non-learning. The Buddha named me Bhadrapala. Because of the wondrous touch during bathing, my mind became open and clear, and I took the seat of a Buddha’s son. The Buddha asks about the perfect penetration method. As I have realized, touch-dust is the supreme perfect penetration method."

Why can water neither wash dust nor wash the body? Because all dharmas lack self-nature; the form dharmas of inanimate things especially lack self-nature. Therefore, water has no function or effect of washing dust or washing the body. That dust is washed off is not the merit of water; that the body becomes clean is not the merit of water. Water and dust do not touch each other at all; water and body do not touch each other at all. Similarly, body and dust do not touch each other at all. Since form dharmas fundamentally have no point of contact, they cannot change each other. But what about the result? Dust is indeed washed off; the body is indeed cleaned. This is indeed a miraculous thing. Therefore, Bhadrapala, realizing the nature of dharmas, called this miraculous thing "wondrous touch" and proclaimed this realization of wondrous touch to let people know, inspiring all to realize this wondrous touch.

However, to realize this wondrous touch, one must have profound samadhi. Without samadhi, there is no realization at all. What is understood through mental interpretation has no actual merit or benefit; talking about food does not fill the stomach. Only when samadhi is deep can doubt be deep, enabling one to abide in doubt at all times. When encountering a corresponding condition, gathering the mind in deep reflection, one can awaken to the Way. Afterwards, one knows the "what" and also the "why"; samadhi manifests, great wisdom arises, even great spiritual powers appear. All true practitioners are like this.

6. Original Text: Mahakasyapa and the Purple-Gold-Light Bhiksuni and others immediately rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: "In a past kalpa, in this world, a Buddha named Dipamkara appeared. I was able to draw near, hear the Dharma, cultivate, and learn. After the Buddha’s nirvana, I made offerings to his sharira, lit lamps to continue the light, and coated the Buddha’s image with purple-gold. From then on, life after life, my body has always been complete, a gathering of purple-gold light. This Purple-Gold-Light Bhiksuni is my family member; we resolved together at the same time.

I contemplate the world: the six dusts change and decay. Only by emptiness and stillness do I cultivate the extinction of consciousness. Body and mind can then pass through hundreds of thousands of kalpas as if a snap of the fingers. I attained Arhatship through the Dharma of emptiness. The World-Honored One says I am foremost in ascetic practices. The wondrous Dharma opened enlightenment; it extinguished all outflows. The Buddha asks about perfect penetration. As I have realized, the Dharma is supreme."

Explanation: Mahakasyapa and the Purple-Gold-Light Bhiksuni and others rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: "In a past kalpa, I was born in this world when a Buddha named Dipamkara appeared. I drew near to this Buddha, heard the Dharma, and followed the Buddha to cultivate and learn the Buddha-Dharma. After Dipamkara Buddha’s parinirvana, I made offerings to the Buddha’s sharira, lit perpetual lamps to continue the light before the Buddha, and coated the Buddha’s image with purple-gold. From that time on, life after life, my body of form has always been full of purple-gold light. This Purple-Gold-Light Bhiksuni was my family member then, resolving with me simultaneously to make offerings to the Buddha and cultivate the Way.

I constantly contemplate the world; the six dust realms are impermanent and unreliable, always changing and decaying. Therefore, my mind is always empty and still towards all states, gradually cultivating the attainment of the cessation of perception and feeling samadhi (nirodha-samapatti). In the nirodha-samapatti, body and mind are unmoving; passing through hundreds of thousands of kalpas is like the snap of a finger. Because I could empty all dharmas, I became an Arhat. The World-Honored One says I am foremost in ascetic practices (dhuta). With the subtle light that opened my wisdom, I extinguished all afflictive outflows. The Buddha asks about the cultivated perfect penetration method. As I have realized, the Dharma of emptiness is the supreme and foremost."

The Arhat Mahakasyapa has three characteristics: First, because he coated the Buddha’s image with purple-gold, life after life his entire body is purple-gold light. Second, life after life he practices dhuta, having few desires and knowing contentment. Third, his mind is always empty and still, entering nirodha-samapatti. Mahakasyapa, in deep samadhi, contemplates the impermanence and birth/death of the six dusts, so his mind is empty and still. He has no seeking or begging for the world; extinguishing the grasping mind, he can enter nirodha-samapatti, where not only is the conscious mind unaware of any dharma, but the mental faculty also has no perception or knowledge of any dharma. He can enter the remainderless nirvana anytime, anywhere, yet does not enter. He is still in samadhi at Kukkutapada Mountain, waiting for over five hundred million years until Maitreya Buddha descends to be born, to hand over Shakyamuni Buddha’s golden kasaya to Maitreya Buddha.

An empty mind is the most powerful; it can subdue all dharmas, not being subdued by any dharma. Why can the mind empty all dharmas? Because all dharmas themselves are empty, so the mind fundamentally cannot obtain any dharma; thus, it has no choice but to be empty. Since the mind is empty, what dharma can bind an empty mind? What dharma can conquer an empty mind? No one can do anything to a person with an empty mind. All dharmas lose their power before a person with an empty mind; they can do nothing, while a person with an empty mind can accomplish all dharmas and achieve all undertakings.

7. Original Text: Aniruddha immediately rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "When I first left home, I constantly enjoyed sleep. The Thus Come One scolded me as an animal. Hearing the Buddha’s scolding, I wept and blamed myself. For seven days I did not sleep and lost my eyesight. The World-Honored One taught me the Samadhi of Delight in Seeing and Illumination. Not relying on the eye, I see the ten directions, pure and true, penetrating clearly, as if viewing a fruit in my palm. The Thus Come One confirmed me as an Arhat. The Buddha asks about perfect penetration. As I have realized, turning the seeing back to follow the source is foremost."

Explanation: Aniruddha rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "When I first left home, I always enjoyed sleeping. The Thus Come One scolded me, saying I was like an animal, greedy for sleep. Hearing the Buddha’s scolding, I wept in shame and self-blame. For seven days I did not sleep, ruining my eyes. Then you, World-Honored One, taught me to cultivate the Samadhi of Delight in Seeing and Illumination. After cultivating this vajra samadhi, without using the physical eye, I could see the scenes of the ten directions, extremely fine and true, penetrating without obstruction, like observing an amalaka fruit in my hand. The Thus Come One confirmed me as an Arhat. The Buddha asks about the perfect penetration method. As I have realized, turning the seeing originally directed outward back inward, observing the source of the ability to see, realizing the emptiness of form and self, attaining the fourth fruition of non-learning – this is the foremost method I cultivated and realized."

Aniruddha cultivated this Samadhi of Delight in Seeing and Illumination. Every day, he used the mind’s eye to introspect what seeing form actually is and how form is seen. His samadhi deepened, his contemplative wisdom deepened, finally finding the source. Samadhi manifested, the divine eye power immediately appeared, and he became a fourth fruition Arhat. During cultivation, precepts, concentration, and wisdom were completely present; he was extremely diligent; vajra samadhi necessarily manifested. This is the model of true cultivation, not like some people who diligently learn some knowledge and are satisfied, thinking they have arrived, with rampant arrogance yet accomplishing nothing. Knowledge accumulated by the conscious mind is like a castle in the air; after death, nothing remains. The mental faculty, utterly destitute, goes to the next life with the Tathagatagarbha – what can it have?

8. Original Text: Sudhipanthaka immediately rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "I lack recitation and retention; I have little nature for extensive learning. When I first encountered the Buddha, I heard the Dharma and left home. Trying to remember and hold a single gatha of the Thus Come One, for a hundred days I would remember the front and forget the back, remember the back and forget the front. The Buddha pitied my stupidity and taught me to dwell peacefully, regulating the in-breath and out-breath. At that time, contemplating the breath, subtle and exhaustive, I saw the birth, dwelling, change, and extinction of all activities, each instant. My mind suddenly opened, attaining great unobstructedness, even to the exhaustion of outflows, becoming an Arhat. Dwelling beneath the Buddha’s seat, I was confirmed as non-learning. The Buddha asks about perfect penetration. As I have realized, turning the breath back to follow emptiness is foremost."

Explanation: Sudhipanthaka rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "I cannot recite and retain sutras and verses well; my memory is poor. When I first met the Buddha, hearing the Buddha teach the Dharma, I followed the Buddha to leave home and cultivate the Way. I tried to memorize a verse; over a hundred days, when I remembered the front part, I forgot the back part; when I remembered the back part, I forgot the front part. The Buddha pitied my stupidity and taught me to dwell peacefully in one place, specifically regulating the out-breath and in-breath.

I began to contemplate the breath. The more I contemplated the breath, the more subtle the breath became, until gradually the breath ceased completely, entering the fourth dhyana. After emerging from samadhi, I contemplated the birth, dwelling, change, and extinction of the breath, and the birth and death of all bodily activities instant by instant, the birth and death of all formations aggregate instant by instant. My mind suddenly opened with clarity, realizing the emptiness of all formations and the emptiness of the five aggregates. My mind had no more obstruction towards the five-aggregate world; thus, afflictions were exhausted, and I became a fourth-fruition great Arhat. Dwelling beneath the Buddha’s seat, I was confirmed by the Buddha as non-learning. The Buddha asks about the perfect penetration method. As I have realized, introspecting my breath gradually deepening, suddenly entering emptiness and nothingness, realizing all formations are empty – this is the foremost perfect penetration method I cultivated and realized."

Sudhipanthaka was rather dull regarding Dharma principles, lacking memory power. The Buddha knew his disposition and taught him the method of contemplating the breath. The method to realize the fruition was not from theory but from actual bodily activity. Contemplating the breath, the mind gradually settled on the breath; samadhi deepened; the mind became subtler; the breath also became subtler. When it became subtle to a certain degree, it ceased. Then Sudhipanthaka contemplated the phenomena of the birth, dwelling, change, and extinction of the breath, then gradually contemplated the phenomena of the birth, dwelling, change, and extinction of the functioning of the five-aggregate body, thus realizing the emptiness of the five-aggregate dharmas of formations, and attained Arhatship.

Therefore, true cultivation requires bodily practice; one must settle the mind in one place to generate contemplative wisdom. With equal balance of concentration and wisdom, one can realize samadhi, attain the pure Dharma-eye, transcend birth and death, and attain liberation. Those with insufficient contemplative power should cultivate samadhi more; those whose cultivation lacks strength should carefully seek the cause and appropriately adjust their cultivation direction and method, cultivating deeply with single-minded concentration, to achieve some accomplishment. True cultivation is fundamentally not something accomplished by cleverness; one must be down-to-earth, step by step with footprints. Without resolving to cultivate samadhi, everything is a castle in the air.

9. Original Text: Kapphina immediately rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "I have an oral karmic offense. In a past kalpa, I lightly mocked a shramana. Life after life, I have had the ailment of chewing like a cow. The Thus Come One showed me the single-taste pure mind-ground Dharma door. I attained the extinction of mind and entered samadhi. Contemplating the knowing of taste, neither substance nor object, in response to thought, I transcended all worldly outflows. Internally, body and mind were liberated; externally, the world was forgotten. Far removed from the three existences, like a bird out of a cage. Stains eliminated, dust extinguished, the Dharma-eye was purified. I became an Arhat. The Thus Come One personally confirmed me, ascending to non-learning. The Buddha asks about perfect penetration. As I have realized, returning the taste and revolving the knowing is foremost."

Explanation: Kapphina rose from his seat, bowed at the Buddha’s feet, and replied to the Buddha: "I created evil verbal karmic actions in the past. In a past kalpa, I mocked a renunciate, saying he ate like a cow chewing grass. From then on, I received the retribution of being a cow for five hundred lifetimes. Thereafter, life after life, eating was like a cow chewing grass. Later, when I met the Buddha, the Buddha taught me a cultivation method called the single-taste pure mind-ground Dharma door. Cultivating according to the Buddha’s instruction, I extinguished mental activity, seeing all dharmas as empty, without generating mental thoughts.

Then I entered samadhi, contemplating the knowing nature of flavor-dust: it has no self-nature nor is it any object; it is empty. As this thought arose, I transcended all worldly afflictions; my mind became pure. Within the five-aggregate body, body and mind were both liberated; the body-mind world ceased. Externally to the five-aggregate body, the world was also mentally emptied; the world ceased. Thus, internally, I was far removed from the dharmas of the three realms, like a bird freed from a cage. Afflictive stains were eliminated; all dust states vanished; the Dharma-eye was purified; I became a fourth-fruition Arhat. The Thus Come One personally confirmed me as having reached non-learning. The Buddha asks about the perfect penetration method. As I have realized, upon contacting flavor-dust, I contemplate the knowing of flavor-dust, then contemplate the knowing as empty – I take this method as the foremost perfect penetration method."

All who realize the fruition invariably contemplate within samadhi with extremely deep and subtle reflection, realizing the emptiness of the five aggregates and eighteen realms, thereby emptying body and mind, shattering the four marks. Only the degree of emptiness differs; the level of marks shattered differs; the fruition realized differs accordingly. There are absolutely none who realize the fruition without upholding precepts, without cultivating samadhi, without contemplation. Those who realize the fruition have fulfilled the thirty-seven factors of enlightenment. None rely on the conscious mind’s reasoning, analysis, or deduction to realize the fruition. None, after realizing the fruition, still have deep afflictions, creating evil karma everywhere like ordinary people. A person with an empty mind sees no dharmas; he sees no dharma worth creating evil karma over. Therefore, one whose mind still clings to marks and is not empty certainly has not severed the view of self; he is not even a Stream-enterer candidate, much less a Stream-enterer.

The verbal karma Kapphina created in the past, mocking a renunciate, brought such heavy karmic retribution. Nowadays, many people have deep afflictions; the evil karma created towards renunciates far exceeds mockery and sarcasm many times over. The retribution in future lives will certainly far exceed Kapphina’s many times over. What should these ignorant people do? They should consider and weigh it clearly. But many, due to ignorance, will not seriously consider or weigh it; they will only have to undergo these evil karmic retributions. Therefore, beings of the three evil paths surge forward in endless succession, never ceasing.

10. Venerable Pilindavatsa’s Cultivation Experience

Original Text: "When I first resolved my mind, following the Buddha to enter the path, I frequently heard the Thus Come One speak of the world’s joyless matters. Begging for food in the city, my mind pondered the Dharma door, unaware that on the road a poisonous thorn pierced my foot. My whole body felt pain. I reflected that there is knowing, knowing this deep pain; although awareness feels pain, the pure awareness-mind has no pain and no awareness of pain. I further reflected: Can one body have dual awareness? Gathering my thoughts not long, body and mind suddenly became empty. Within twenty-one days, all outflows were utterly exhausted; I became an Arhat. Gaining the personal seal, manifesting non-learning. The Buddha asks about perfect penetration. As I have realized, pure awareness leaving the body is foremost."

Explanation: "When I first resolved my mind to leave home, I followed the Buddha to enter the path and cultivate. I often heard the Buddha speak of matters not to be delighted in within the world. Once, begging for food in the city, my mind was contemplating a cultivation Dharma door. Walking on the road, I carelessly was pierced in the foot by a poisonous thorn, and my whole body felt pain. At that moment, my mental state had a knowing that knew this deep pain. Although the conscious mind knew the (body consciousness) was in great pain, it also knew the self-nature pure mind does not feel pain; it has no sensation of pain.

I further reflected: Can one body have two awarenesses? Thus, doubt arose, gathering and holding the mental state without letting it scatter outward. Soon, body and mind suddenly became empty. Afterwards, within twenty-one days, all afflictions were emptied and exhausted, and I became a fourth-fruition Arhat. Later, I received the Buddha’s personal confirmation, cultivating to the non-learning stage. Now the Buddha asks about the method to penetrate the Dharma. As I cultivated and realized, within the mind there is only contemplation, reflecting on one Dharma principle, forgetting the existence of the body of form. Abiding in samadhi like this, wisdom arose; I realized non-self and attained Arhatship."

The knowing that feels bodily pain is primarily the body consciousness knowing the touch-dust of pain. There is another knowing: the knowing of the conscious mind. On one hand, the conscious mind knows the knowing of the body consciousness, knowing the body consciousness is currently in deep pain. On the other hand, it knows the subtle aspect of the pain, mainly the painful discomfort and suffering of the mental pain, then knows its own mental pain – this is the self-witnessing portion of the conscious mind, the introspective knowing. Because the Venerable was single-mindedly focused on cultivation, although his body was in great pain, his mental state was pure. Amidst the pain, he contemplated something painless; doubt arose, and thus he abided in deep doubt, and samadhi manifested. Within samadhi, after deep and subtle contemplation and investigation, since there are not two awarenesses in one body, the bodily awareness must belong to the painless true mind, the Tathagatagarbha, not to the conscious mind or body consciousness. The conscious mind, body consciousness, and five-aggregate body are all empty. Thus, he realized the non-self of the five aggregates.

Afterwards, due to his power of concentration and awareness, the first dhyana arose. Within twenty-one days, he progressively severed afflictions and became an outflow-free great Arhat. This is the process of realizing the fruition and realizing the mind – the process of true cultivation and realization. The three learnings of precepts, concentration, and wisdom were complete. The Venerable’s precept conduct was certainly perfect; samadhi arose; finally, liberation wisdom could arise, attaining liberation.

In his account of cultivation experience, there is not a trace of intellectual understanding; it is all actual cultivation realization. Unlike some people nowadays who rely entirely on the conscious mind’s understanding of encountered Dharma principles, taking understood things as realization. Not even touching the edge of intellectual understanding, they consider themselves realized. Such so-called realization, the post-awakening understanding, is still derived from intellectual understanding, not the slightest bit from one’s own present observation and realization.

The disposition of people in the world today differs from that of cultivators in past ages by hundreds of millions of miles. Without the slightest samadhi skill, they expound theories as if they were their own realization. After years of correction, they remain the same. This is all a manifestation of self-attachment.

11. Original Text: Subhuti immediately rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "For kalpas beyond measure, my mind has been unobstructed. I remember taking birth as many as the Ganges’ sands. Initially in the mother’s womb, I knew emptiness and stillness. Thus, even the ten directions became empty. I also caused beings to realize the nature of emptiness. Graced by the Thus Come One, the nature’s awakening true emptiness, the nature of emptiness perfectly bright, I attained Arhatship. Suddenly I entered the Thus Come One’s precious bright sea of emptiness, identical to the Buddha’s knowledge and vision. Confirmed as non-learning, liberation’s nature empty, I am supreme. The Buddha asks about perfect penetration. As I have realized, all marks enter non-being; what is negated and what negates are exhausted; revolving dharmas back to non-being is foremost."

Explanation: Subhuti rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "Since beginningless kalpas, my mind has always unobstructedly penetrated all dharmas. I recall the number of births taken since beginningless kalpas is like the sands of the Ganges. During this birth, initially in the mother’s womb, I knew the world was empty and still. Thus, I also knew the ten directions were empty and still, not a single dharma existing. I also taught beings in turn to realize the emptiness of all dharmas.

Graced by the Thus Come One’s teaching and empowerment, I realized the true emptiness of the self-nature awareness-body. As this realization of emptiness became increasingly perfect and bright, I thus became a great Arhat, instantly realizing entry into the Thus Come One’s precious bright sea of emptiness, identical with the Buddha’s knowledge and vision, confirmed by the Buddha as the fourth fruition of non-learning. In the merit of liberation in the mind-ground and the degree of emptiness attained, I am foremost among the Buddha’s disciples. The Buddha asks about the perfect penetration method. As I have realized, all marks with form are transformed into non-existence and emptied, and the mind that empties and the dharmas that are emptied are both exhausted, both emptied. What was originally existent is now reversed into non-existence, all emptied. I take this method as the foremost perfect penetration method."

Subhuti, since beginningless kalpas, had an unobstructed mind, having completely attained the six spiritual powers, including the power of recollection of past lives. Therefore, in the womb, he knew all dharmas are non-existent, are empty. Of course, this knowing must be the mental faculty’s knowing; since beginningless kalpas ago, the mental faculty realized emptiness. Therefore, regardless of circumstances or identity, Subhuti knew emptiness. Then, in the womb, after the conscious mind was born, because there was no obstruction, the conscious mind also knew the emptiness of all dharmas. The mental faculty knows first; the conscious mind knows later – thus it is true, complete, and perfect knowing.

The emptiness Subhuti realized includes both the Great and Small Vehicles. Therefore, Subhuti both realized the fourth fruition Arhatship and instantly realized the Thus Come One’s precious bright sea of emptiness, identical with the Buddha’s knowledge and vision. From this, it can be seen that Subhuti is at least an eighth-ground Bodhisattva, having realized over two immeasurable kalpas. In fact, according to Buddhist scriptures, Subhuti is a Buddha manifesting as an Arhat. The Buddha’s ten great disciples are all ancient Buddhas manifesting as Arhats, cooperating with Shakyamuni Buddha to transform sentient beings with affinities in the Saha world, performing a great drama together.

12. Original Text: Sariputra immediately rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "For kalpas beyond measure, my mind’s seeing has been pure. Thus taking birth as many as the Ganges’ sands, all worldly and transcendental transformations, upon one seeing, I penetrated them, attaining unobstructedness. On the road, I met the Kasyapa brothers following one another, expounding conditioned arising. I awakened to the boundlessness of mind. Following the Buddha, I left home. Seeing and awareness perfectly bright, I attained great fearlessness, became an Arhat, as the Buddha’s eldest son, born from the Buddha’s mouth, born from the Dharma’s transformation. The Buddha asks about perfect penetration. As I have realized, the mind’s seeing emits light; light utmost, knowing and seeing, is foremost."

Explanation: Sariputra rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: "Since beginningless kalpas, whatever dharmas I have seen, my views have been pure, without defilement. Like this, taking birth with pure views as many times as the Ganges’ sands, the various changes occurring in the world and beyond the world, upon seeing them, I knew their causes and conditions, penetrated their source without any obstruction. In this life, before I left home, one day while walking on the road, I met the three Kasyapa brothers discussing the Buddha’s teaching on conditioned arising. Upon hearing it, I realized the mind is boundless. Thus, I followed the World-Honored One to leave home. My views became increasingly perfect, bright, and wondrous; towards all dharmas I was without fear; I became a fourth-fruition Arhat.

As the Buddha’s eldest son, born from the Buddha’s teaching, transformed from the Dharma. The Buddha asks about the perfect penetration method. As I have realized, the mind’s views emit great wisdom light; great wisdom light guides my views to become increasingly perfect and bright. This is my foremost perfect penetration method."

Sariputra is known as foremost in wisdom among the Buddha’s disciples. Everywhere, Sariputra’s great wisdom is displayed; his views are pure, perfect, and bright, penetrating without obstruction. Upon seeing dharmas, he knows their source and foundation, not falling into worldly appearances, not tainted by worldly views. Taking birth with such pure great wisdom for immeasurable kalpas shows Sariputra’s realization far exceeds that of an eighth-ground Bodhisattva. According to Buddhist scriptures, Sariputra and other great disciples of the Buddha are all ancient Buddhas returning, cooperating with Shakyamuni Buddha to transform sentient beings with affinities in the Saha world, performing a great drama together.