"The Śūraṅgama Sūtra, Volume V: The Dharma Gate of Perfect Penetration through Twenty-Five Sages - Bhadrapāla"

Original Text: Bhadrapāla, along with his sixteen companions, all great beings, rose from their seats, bowed at the Buddha's feet, and addressed the Buddha: "We first heard the Dharma and renounced the household life under the Buddha Bhīṣmagarjitasvara. During the time when the monks were bathing, following the customary order, we entered the bathing chamber. Suddenly, we realized the cause of water—it neither washes away dust nor cleanses the body. In the midst [of bathing], there is tranquility, and we attained the state of nothing being obtainable. Our habitual understanding of emptiness was never forgotten. Thus, up to the present time, having renounced under the Buddha, we have now attained the stage of non-learning. That Buddha named me Bhadrapāla. The wondrous touch was proclaimed and illuminated, enabling me to dwell as a Buddha's son. The Buddha inquired about perfect penetration. According to my realization, the sense of touch is supreme."

Explanation: Bhadrapāla and his sixteen companions, great bodhisattvas, rose from their seats, bowed at the Buddha's feet, and addressed the Buddha: We renounced the household life and cultivated the path upon hearing the Dharma during the time of the Buddha Bhīṣmagarjitasvara. Once, during the monks' bathing time, I also entered the bathing chamber following the customary sequence. While bathing, I suddenly realized the cause and condition of water—it neither washes away dust nor cleanses the body. In the midst of bathing, nothing actually happens: water is water, dust is dust, and the body is the body. They do not contact each other, do not hinder each other, and there is no arising, perishing, overcoming, or being overcome. Thus, I realized the emptiness of all dharmas—there is no dharma that can be attained or possessed. The habit of perceiving the emptiness of all dharmas became ingrained, unforgettable life after life. Encountering any phenomenon, my mind remained empty. This continued until this present life when, following the Buddha, I renounced the household life to cultivate the path and attained the fruition of the fourth stage, arhatship (non-learning). The Buddha named me Bhadrapāla because, through the wondrous touch experienced during bathing, my mind became open and illuminated, enabling me to dwell on the seat of a Buddha's son. The Buddha asked me about the method of perfect penetration. According to my realization, taking the sense object of touch as the basis is the supreme method of perfect penetration.

Why does water neither wash away dust nor cleanse the body? Because all dharmas lack inherent nature, and the form dharmas of inanimate things are even more devoid of inherent nature. Therefore, water does not possess the function or effect of washing away dust or cleansing the body. The dust being washed away is not the merit of water; the body becoming clean is not the merit of water. Water and dust do not contact each other at all; water and the body do not contact each other at all. Similarly, the body and dust do not contact each other at all. Since form dharmas fundamentally have no point of contact, they cannot change each other in any way. Yet, what is the result? The dust is indeed washed away, and the body does become clean. This is indeed a wondrous event. Therefore, Bhadrapāla, having realized the fundamental nature of all dharmas, named this wondrous event "wondrous touch" and proclaimed this realization of wondrous touch, making it known to others to inspire them all to realize this wondrous touch.

However, to realize this wondrous touch, profound samadhi is required. Without samadhi, there is no realization. Intellectual understanding derived from thoughts and interpretations lacks actual meritorious benefit or practical use—it is like talking about food without being able to satisfy hunger. Only when samadhi is deep can the doubt or investigative mind be profound, enabling one to abide in this state of inquiry at all times. When encountering a corresponding condition, by gathering the mind and contemplating deeply, one can awaken to the path. Afterwards, one knows the "how" and also the "why." Samadhi manifests, great wisdom arises, and even great spiritual powers may appear. All genuine practitioners experience this.