Volume Five of the Śūraṅgama Sūtra: The Twenty-Five Sages' Methods of Perfect Penetration – Dhyāna Master Xiangyan

Fragrance-Adorned Youth then rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha: "I heard the Tathāgata instruct me to contemplate diligently all conditioned phenomena. At that time, I took leave of the Buddha and retreated to a quiet place for contemplation. One day, I saw some bhikṣus burning aloeswood. The fragrance silently wafted over and entered my nostrils. I contemplated this scent: it came neither from the wood, nor from empty space; it was neither from the smoke, nor from the fire. When it vanished, it did not adhere anywhere; when it came, it had no discernible source. As I contemplated thus, my mental processes ceased, and I realized the state of no-outflows. The Tathāgata certified me and bestowed the name Fragrance-Adorned. All worldly defilements suddenly vanished, and a subtle, pervasive, and perfect fragrance arose. Through this fragrance contemplation, I attained Arhatship. The Buddha inquires about perfect penetration. As I have realized it, fragrance contemplation is supreme."

Explanation:

Fragrance-Adorned Youth then rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha: "I heard the Tathāgata instruct me to observe diligently all conditioned phenomena. After leaving the Buddha, I began contemplating and reflecting alone in a quiet place. One day, I saw several bhikṣus burning aloeswood. The fragrance imperceptibly drifted over and entered my nostrils. I contemplated this fragrance, reflecting that it came neither from the wood, nor from empty space; it was neither from the smoke, nor from the fire. After the fragrance disappeared, it did not cling to anything and had no destination; when it came, it had no discernible source. As I reflected, my mental formations ceased, all conceptual thinking vanished, and I attained the fourth fruition of non-learning, becoming an Arhat with outflows exhausted. The Tathāgata certified me and granted the name Fragrance-Adorned. From then on, worldly defilements ceased to exist within my realm; a subtle, profound, and perfectly wondrous fragrance arose. I attained Arhatship through fragrance contemplation. The Buddha asks about the method of perfect penetration; according to my realization, fragrance contemplation is the foremost."

When Fragrance-Adorned Youth contemplated the fragrance, his samādhi power was extremely profound and subtle, his reflection keen and meticulous, observing with such thoroughness that it gave rise to samādhi. Fragrance-Adorned Youth reflected: Where did this aloeswood fragrance come from? If it came from the wood, then wherever the wood was present, such fragrance should exist—yet when the wood was unburned, there was no such fragrance. If it came from empty space, since space is permanent, the fragrance should always remain—yet this was not so. If it came from the smoke, ordinary wood smoke lacks such a characteristic fragrance. If it came from the fire, other fires do not emit such a scent. Finally, he determined that the fragrance came from nowhere and went nowhere—it was empty. Thus, his mind became empty, all afflictions completely fell away, and he attained Arhatship.

To attain Arhatship, one must at minimum possess the first dhyāna, and at maximum, the four dhyānas and eight samāpattis. With such profound samādhi, the mind is extremely subtle; contemplation occurs through direct perception, without emotional reasoning, imagination, or speculation. The functioning of conscious thought is minimal, while the deliberative function of the manas (root mind) is predominant. Therefore, understanding relies on consciousness, but realization must depend on the manas. Consciousness knows the "what" but not the "why"—this is understanding. The manas knows not only the "what" but also the "why"—this is realization. The understanding of consciousness is coarse and general, unable to penetrate subtleties; the realization of the manas is meticulous, penetrating both surface and depth, comprehending origins and consequences. All states of samādhi and wisdom are jointly realized by the manas and consciousness, with both concentration and wisdom fully present.