Chapter Five: The Perfect Penetration Dharma Doors Realized by the Twenty-Five Sages (2)

Thirteen: Original Text: Samantabhadra Bodhisattva immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “I have previously served as the Dharma Prince for as many Tathagatas as the sands of the Ganges. The Tathagatas of the ten directions teach their disciples with bodhisattva roots to cultivate the practices of Samantabhadra, named after me. World-Honored One, I use the hearing of the mind to discern the knowledge and views of all sentient beings. If, beyond worlds as numerous as the sands of the Ganges in other directions, there is a single sentient being whose mind gives rise to the practice of Samantabhadra, at that time I ride upon a six-tusked elephant, manifesting hundreds of thousands of transformation bodies, all arriving at that place. Even if that person’s obstructions are deep and they cannot see me, I will secretly place my hand upon their head, protect, comfort, and enable them to achieve success. The Buddha asks about perfect penetration. I state the fundamental cause: the mind’s hearing, giving rise to illumination, discerning freely. This is foremost.”

Explanation: Samantabhadra Bodhisattva rose from his seat, prostrated at the Buddha’s feet, and said to the Buddha: I have previously served as the Dharma Prince for Tathagatas as numerous as the sands of the Ganges. The Tathagatas of the ten directions all teach their disciples with bodhisattva roots to cultivate the practices of Samantabhadra, and this name ‘Samantabhadra’ originates from me. World-Honored One, I am able to use the hearing of the mind to discern what knowledge and views sentient beings possess. If, in other Buddha-lands beyond realms as distant as the sands of the Ganges, there is a sentient being whose mind gives rise to the aspiration to learn and cultivate the practices of Samantabhadra, I immediately ride upon a six-tusked elephant, manifesting hundreds of thousands of transformation bodies, all arriving at that person’s location.

Even if that person’s karmic obstructions are heavy and they cannot see me at all, I will still secretly place my hand upon their head to comfort and protect them, enabling them to achieve success in their cultivation of the Samantabhadra practices. Now the Buddha asks me about the Dharma door of perfect penetration I cultivated. I will explain the fundamental cause enabling me to realize perfect penetration: it is using the mind to hear, illuminating the thoughts and aspirations within sentient beings' minds, being able to freely discern the mental states of sentient beings. This is the first perfect penetration Dharma door I cultivated.

Fourteen: Original Text: Sundarananda immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “When I first left home, I entered the path following the Buddha. Although I upheld the precepts, regarding samadhi, my mind was often scattered and restless. I had not attained the state beyond outflows. The World-Honored One taught me and Kaudinya to contemplate the whiteness at the tip of the nose. Initially, I contemplated intently. After twenty-one days, I saw the breath entering and leaving my nostrils like smoke. My body and mind became inwardly bright, perfectly penetrating the world, everywhere becoming empty and pure, like lapis lazuli. The appearance of smoke gradually dissolved, and the breath at the nose became white. My mind opened, the outflows were exhausted. All in-breaths and out-breaths transformed into light, illuminating the realms of the ten directions. I attained Arhatship. The World-Honored One predicted that I would attain Bodhi. The Buddha asks about perfect penetration. I, through the cessation of breath, the breath ceasing for a long time giving rise to illumination, the illumination becoming perfect and the outflows extinguished, regard this as foremost.”

Explanation: Sundarananda rose from his seat, prostrated at the Buddha’s feet, and replied to the Buddha, saying: When I first left home, I followed the Buddha into the path. Although I upheld the precepts well, I lacked sufficient samadhi; my mind was often scattered, so I had not eliminated afflictions nor attained the state beyond outflows. The World-Honored One taught me and Kaudinya to contemplate the white air emitted during the in-breath and out-breath at the tip of the nose. Initially, I began to contemplate carefully in samadhi. After twenty-one days, I saw the breath entering and leaving my nostrils like smoke. Regarding body and mind, everything was inwardly clear and bright; I could perfectly penetrate the great trichiliocosm, seeing everywhere as empty and pure, clear and transparent like lapis lazuli.

At that time, the breath at the nose became white, my mind opened, wisdom surged forth, and afflictions were completely severed. All out-breaths and in-breaths transformed into light, illuminating the worlds of the ten directions. Thus I attained the fruition of Arhatship. The World-Honored One predicted that I would ultimately achieve Buddhahood. The Buddha asks about perfect penetration. I contemplated the breath; observing it deeply and subtly, I caused the breath to cease. After the breath ceased for a long time, the wisdom within my mind arose. I recognized that the breath at the tip of the nose, as well as the five aggregates and eighteen elements, are all empty and illusory. When wisdom became perfect, afflictions were exhausted. I regard this method as the first perfect penetration Dharma door.

When Sundarananda first contemplated the breath, he had already attained the first or second fruition, but his samadhi was not very good; his mind was scattered, lacking the first dhyana. Without the first dhyana, he could not attain the third fruition. After contemplating the breath at the tip of the nose, his samadhi deepened, samadhi power arose, and his observation became subtle and profound. He then observed the breath at the tip of the nose appearing like smoke. Without sufficient samadhi power, one cannot perceive this phenomenon. The air and breath usually unseen become visible at this stage, appearing as extremely subtle smoke, indicating that breath is also material form (rupa), composed of particles of the four great elements, but too subtle for those with coarse minds lacking profound samadhi to perceive. Being able to perceive subtle dharmas is great wisdom. Because great wisdom was opened, he inwardly penetrated the body and mind and outwardly penetrated the world, knowing the illusory and unreal nature of the world and body and mind. Spiritual powers manifested, afflictions were completely severed, and he became a fourth-fruition great Arhat.

Fifteen: Original Text: Purna Maitrayaniputra immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “Since time immemorial, I have possessed unimpeded eloquence, expounding suffering and emptiness, profoundly penetrating the true reality. Thus, even the secret Dharma doors of Tathagatas as numerous as the sands of the Ganges, I expound them subtly and clearly to the assembly, attaining fearlessness. The World-Honored One, knowing I have great eloquence, with the sound-wheel, taught me to develop it. Before the Buddha, I assist in turning the Dharma wheel. Through lion’s roar, I became an Arhat. The World-Honored One certified me as supreme in expounding the Dharma. The Buddha asks about perfect penetration. I used the sound of Dharma to subdue demons and adversaries, extinguishing all outflows. This is foremost.”

Explanation: Purna Maitrayaniputra rose from his seat, prostrated at the Buddha’s feet, and said to the Buddha: Since beginningless kalpas, I have possessed outstanding wisdom and unimpeded eloquence, expounding to sentient beings the Four Noble Truths of suffering, emptiness, impermanence, and non-self in the five-aggregate world, and deeply realizing the true nature of all dharmas. Because of such great eloquence, even secret Dharma doors of Tathagatas as numerous as the sands of the Ganges, I can expound them very subtly and clearly to the great assembly, being fearless regarding such profound Dharma. The World-Honored One, knowing I have great eloquence, instructed me to fully develop my unimpeded eloquence, using sound to teach and transform sentient beings. Thus, before the Buddha, I was able to assist the Buddha in turning the Dharma wheel to liberate sentient beings. Because I was skilled in the lion’s roar, I attained the fruition of a fourth-fruition great Arhat. The World-Honored One certified me as foremost in expounding the Dharma among the Buddha’s disciples, with none surpassing me. Now the Buddha asks about the perfect penetration Dharma door I realized. I used the sound of my Dharma expounding to subdue adversaries and demons, extinguishing all afflictions. This is the first perfect penetration Dharma door I realized.

Purna not only possessed profound wisdom but also had exceptional verbal expression skills. Therefore, since beginningless kalpas, he has consistently assisted the Buddha in turning the Dharma wheel. He severed afflictions and attained the fourth fruition of Arhatship, and could also expound the Tathagata’s secret Dharma doors. Thus, his level of realization was equivalent to that of a Bodhisattva above the eighth ground. These great disciples of the Buddha all have profound backgrounds; they are all Buddhas and Bodhisattvas who have turned back to ferry beings, intentionally manifesting as shravakas to assist the Buddha in propagating the Dharma.

These great disciples possessed great spiritual powers but did not display them casually, appearing similar to ordinary people. Even during famines when they could not obtain food, Purna would rather eat cow dung than use spiritual powers to manifest food. The Buddha also did not allow Maudgalyayana and others to use their spiritual feet to fly to Uttarakuru to beg for food. In truth, these great Arhats could completely abstain from eating, but to set an example and manifest identically to ordinary monastics to teach these bhikkhus, they refrained from using spiritual powers. This was also for the sake of monastics in future generations, lest they, lacking spiritual powers, be ridiculed by sentient beings, causing sentient beings to create evil karma.

Sixteen: Original Text: Upali immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “I personally followed the Buddha, crossing the city wall to leave home. I personally witnessed the Tathagata’s six years of diligent austerity. I personally saw the Tathagata subdue all demons, restrain all outsiders, liberate from worldly greed and all outflows. I received the Buddha’s teaching on precepts. Thus, even the three thousand dignified deportments, the eighty thousand subtle practices, inherent karmas and obstructing karmas, all became purified. Body and mind attained extinction, and I became an Arhat. I am the upholder of discipline for the Tathagata’s assembly. The Tathagata personally certified my mind, upholding precepts and cultivating the body. The assembly regards me as supreme. The Buddha asks about perfect penetration. I first restrained the body, and the body attained freedom. Next, I progressively restrained the mind, and the mind attained penetration. Then body and mind became completely unimpeded. This is foremost.”

Explanation: Upali rose from his seat, prostrated at the Buddha’s feet, and replied to the Buddha, saying: I personally followed the Buddha, crossing the city wall in the middle of the night to leave home and cultivate the path in the Snow Mountains. I personally witnessed the Tathagata’s six years of arduous cultivation. I personally saw the Tathagata subdue all demonic obstructions, subdue all outsiders, and liberate from afflictions and outflows of all kinds of worldly greed. I received the Buddha’s instructions on precepts, strictly upheld the precepts, even the three thousand dignified deportments a monastic should possess, the eighty thousand subtle pure practices, the evil karmas of the mind’s nature and the obstructions of karmic seeds created in past lives, all were eliminated, the mind attained purity, body and mind attained extinction, and I became an Arhat.

I am foremost in upholding precepts among the Tathagata’s bhikkhu assembly, a model and exemplar of bhikkhu precepts. The Buddha personally certified my body and mind as pure. Regarding upholding precepts and cultivating the body, the assembly reveres me as foremost. Now the Buddha asks about perfect penetration. It was because I first restrained my bodily actions, thus the physical body attained freedom, never violating any of the bhikkhu deportment precepts under any circumstances. After restraining bodily conduct, I progressively restrained mental conduct, thus the mind penetrated the five-aggregate world. Finally, my body and mind became unimpeded regarding all dharmas of the world. I regard upholding precepts to cultivate body and mind as the first perfect penetration Dharma door.

During the Proper Dharma period when the Buddha was in the world, perfect upholding of precepts could lead to realization of fruition, up to becoming a fourth-fruition Arhat. In the Dharma Ending Age, due to the inferior faculties of sentient beings and the pollution of the living environment, the practice of precepts alone cannot lead to fruition. One must cultivate precepts, samadhi, and wisdom together; only when all are perfected can fruition be attained. If one does not uphold the precepts, it is even more impossible to attain fruition, as a turbid and impure mind cannot give rise to samadhi and wisdom.

Seventeen: Original Text: Mahamaudgalyayana immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “Initially, while begging for food on the road, I met Uruvilva Kasyapa, Gaya Kasyapa, and Nadi Kasyapa, expounding the profound meaning of the Tathagata’s dependent arising. I suddenly brought forth the resolve and attained great penetration. The Tathagata bestowed upon me the kasaya to cover my body; my hair and beard fell off. The light of my mind radiated forth, like clarifying a turbid stream, which after a long time became pure and luminous. The World-Honored One certified me as foremost in spiritual powers. The Buddha asks about perfect penetration. I used the mind’s clarity to extinguish outflows, the mind becoming subtle and luminous, its movement and stillness transforming into extinction. This is foremost.”

Explanation: Mahamaudgalyayana rose from his seat, prostrated at the Buddha’s feet, and said to the Buddha: The first time I was on the road begging for food, I met Uruvilva Kasyapa, Gaya Kasyapa, and Nadi Kasyapa, the three brothers. As they walked, they discussed the profound meaning of the dependent arising Dharma taught by the World-Honored One. Upon hearing it, I immediately awakened and penetrated the dependent arising Dharma. It was the Tathagata who graciously bestowed upon me the fourth fruition of great Arhatship. Instantly, the kasaya covered my body, my hair and beard fell off, and the great light of wisdom within my mind manifested. It was like cleansing a turbid stream; only after long effort did the muddy water become pure. This is the first perfect penetration Dharma door I realized.

Mahamaudgalyayana’s self-introduction of his cultivation method or realization is the simplest. Why is it so simple? Because he had cultivated it in past lives; his mind-consciousness (manas) had already realized it countless times. In this life, when the new consciousness heard the relevant essential Dharma, it realized it instantly upon gathering its thoughts momentarily, without the trouble of needing to further permeate the mind-consciousness. His mind-consciousness from birth corresponded to that of a fourth-fruition great Arhat, possessing extremely high cultivation, free from afflictions, with profound wisdom, lacking only the consciousness (vijnana).

A Stream-enterer (first fruition) reborn in the human world, because the mind-consciousness realized it in a past life but the new consciousness has not realized it, will realize it faster than an ordinary person when realizing again. However, compared to Arhats, it is still slow. This is because the mind-consciousness’s realization of the wisdom of non-self is still shallow, and ignorance is still heavy, so its permeation of the consciousness is slight, and the consciousness’s ignorance is heavy. Therefore, upon encountering the Buddha Dharma again, one still needs to cultivate for a period before realizing the fruition again, but it is faster than someone who has never realized fruition. Facts prove that in the process of cultivation and realization, not only is the learning of the consciousness important, but the permeation and cultivation of the mind-consciousness are even more crucial. In later lives, the mind-consciousness can then permeate and guide the consciousness, after which the consciousness learns new and profound Dharma to permeate and guide the mind-consciousness. The two mutually permeate and guide each other, and progress on the path becomes very rapid.

Eighteen: Original Text: Ucchusma, before the Tathagata, joined his palms, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “I often recall, long kalpas ago, my nature was full of greed and desire. A Buddha appeared in the world named King of Emptiness. He said that those with much lust become a mass of fierce fire. He taught me to contemplate everywhere the cold and warm energies in the hundred bones and four limbs. The divine light inwardly congealed, transforming the lustful mind into the fire of wisdom. Since then, all Buddhas have called me Fire Head. Through the power of the Samadhi of Fire Light, I became an Arhat. I brought forth the great vow that when Buddhas attain the Way, I will be a powerful guardian, personally subduing demons and adversaries. The Buddha asks about perfect penetration. I contemplated the warm touch of body and mind, unimpeded and flowing. All outflows having been extinguished, the great precious flame arose, ascending to supreme enlightenment. This is foremost.”

Explanation: Ucchusma came before the Buddha, joined his palms, prostrated at the Buddha’s feet, and said to the Buddha: I often recall that long kalpas ago, my mind was mostly greedy and lustful. A Buddha appeared in the world named King of Emptiness Buddha. He told me that those with excessive lustful desires are constantly burned by great fierce fires wherever they are born. He taught me to contemplate daily in samadhi the energies throughout the hundred bones and four limbs of the body, observing all whether cold or warm. In this contemplation, samadhi arose, the spirit concentrated and no longer scattered outward, the lustful mind was extinguished, and the wisdom mind was born. I am skilled at transforming the lustful mind into the fire of wisdom. Since then, all Buddhas have called me Fire Head.

Through the power of the Samadhi of Fire Light I attained, I became a great Arhat. Thereupon I made the vow: When Buddhas attain the Way, I will be a great powerful guardian, personally subduing demonic adversaries to protect the Buddhas. Now the Buddha asks about perfect penetration. I used profound and subtle contemplation on the warm touch within body and mind; the warm touch pervaded body and mind, all afflictions and outflows were exhausted, the mind gave rise to vast wisdom flames, ascending to the supreme path of enlightenment. This is the first perfect penetration Dharma door I cultivated.

Why can samadhi and samapatti subdue and sever the affliction of lustful desire? Because samadhi can transform body and mind, giving the body and mind blissful sensations. These blissful sensations are extremely pure and sublime, surpassing the lustful pleasures of the human realm, especially the first dhyana and the third dhyana. When one possesses the more sublime bliss of samadhi, one naturally no longer enjoys the coarse pleasure of lust. After attaining samapatti, the bliss of body and mind is even more sublime and pure, and the lustful mind transforms into the fire of wisdom. Therefore, samadhi can subdue afflictions, and samapatti can sever afflictions. To achieve liberation, both are indispensable.

Nineteen: Original Text: Dharanimdhara Bodhisattva immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “I recall in the past, when the Buddha Prabhakara appeared in the world, I was a bhikkhu. Constantly, at all crucial road crossings, river fords, and dangerous narrow places in fields, wherever there were irregularities that hindered carriages and horses, I leveled and filled them. Sometimes I built bridges, sometimes carried sand and earth. Diligent and toilsome like this, I passed through the appearance of countless Buddhas in the world.

**Or there were sentient beings in marketplaces needing someone to carry things. I carried them first, reaching their destination, put down the things and left immediately, not taking payment. When the Buddha Vipasyin appeared in the world, the world was full of famine. I was a porter, regardless of distance, taking only one coin. Or if there were oxcarts stuck in mire, I used my divine power to push their wheels, relieving their distress.

Explanation: Dharanimdhara Bodhisattva rose from his seat, prostrated at the Buddha’s feet, and said to the Buddha: I recall that in the past, when the Buddha Prabhakara appeared in the world, I was a bhikkhu. Constantly, at all important road crossings and passes, as well as dangerous and narrow places in fields, wherever there were ditches, pits, hollows, etc., hindrances that prevented carriages and horses from passing, I would silently fill them level. In those places, I either built a bridge or personally carried sand and earth to level the road, facilitating the passage of carriages and horses without obstruction. Diligently and toilsomely serving sentient beings like this, I passed through countless Buddhas appearing in the world.

Over such a long kalpa of time, besides repairing roads, I also carried burdens for people. For example, some sentient beings in very bustling places wanted to find someone to help carry heavy loads. I would first come to them, help them carry things, reach their designated place, put the things down, and leave immediately, not accepting any payment or fee. When the Buddha Vipasyin appeared in this world, the world was mostly suffering from famine. As a laborer carrying burdens for others, regardless of how far or near the residence of the person asking me to carry things was, I always took only one coin. Or if there were oxcarts stuck in mud, I used great strength to push out their wheels, relieving their distress.

Original Text: At that time, the king of the country prepared a feast and set up a vegetarian meal for the Buddha. At that time, I was leveling the ground, awaiting the Buddha. Vipasyin Tathagata placed his hand upon my head and said to me: ‘Level the ground of your mind, then the ground of the world will all be level.’ I immediately opened my mind. I saw the minute particles of my body and all the minute particles that create the world as equal without distinction. The self-nature of minute particles does not mutually touch or rub. Even weapons cannot touch them. Within the Dharma-nature, I realized the patience of non-arising and became an Arhat.

Turning my mind, I now enter the Bodhisattva stage. Hearing the various Tathagatas proclaim the wonderful lotus, the Buddha’s knowledge and vision, I was the first to realize it and became the leader. The Buddha asks about perfect penetration. I contemplated the two kinds of minute particles of body and world as equal without distinction. Fundamentally, they are the Tathagatagarbha’s illusory manifestation of minute particles. When the appearance of minute particles vanished in my mind, wisdom became perfect and luminous, accomplishing the unsurpassed Way. This is foremost.”

Explanation: At that time, the king of the country set up a feast with vegetarian food to invite the Buddha Vipasyin. At that time, I was repairing the road the Buddha was to pass through, leveling it to await the arrival of the Buddha Vipasyin. Vipasyin Tathagata placed his hand upon my head and told me: “You should level the ground of your mind, then the roads within the world will all be level.” Hearing these words, my mind opened immediately, understanding the connection between the mind-ground and the great earth of the world, the relationship between the physical body and the world. With the eye of wisdom, I saw that the minute particles of the physical body and all the minute particles creating the world are identical, without any distinction. The self-nature of minute particles does not mutually touch or collide; even weapons cannot touch the minute particles. Within the Dharma-nature of minute particles, I realized the patience of non-arising and became an Arhat.

I have long since turned my mind from Arhatship to the Mahayana Bodhisattva stage. Hearing the Buddhas proclaim the wonderful lotus, expounding the Buddha’s knowledge and vision, I was the first to realize it, becoming the leader among the assembly. Now the Buddha asks about perfect penetration. It was because I carefully observed that the two kinds of minute particles composing the body and the world are equal and without distinction, fundamentally being minute particles manifested illusorily by the Tathagatagarbha. After the appearance of minute particles vanished in my mind, wisdom became perfectly luminous, accomplishing the unsurpassed Buddha Way. This is the first perfect penetration Dharma door I cultivated.

Why did Dharanimdhara Bodhisattva, upon meeting the Buddha Vipasyin and hearing a single sentence from him, immediately open his mind and become an Arhat? This is because Dharanimdhara Bodhisattva had for countless kalpas brought forth the Bodhi mind, extensively benefited sentient beings, accumulated great merit and virtue, subdued the sense of self, and possessed profound samadhi. The conditions for awakening were completely fulfilled. Therefore, upon hearing the Buddha Vipasyin say to level one’s own mind-ground and the world-ground would all be leveled, he immediately reflected and realized the subtle relationship between the physical body and the material world, attaining the fourth fruition of Arhatship. Therefore, practitioners should strive to accumulate as much merit and virtue conducive to seeing the truth as possible. Once the provisions for awakening are complete, when conditions ripen, one will awaken without obstruction.

Twenty: Original Text: Moonlight Youth immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “I recall in the past, kalpas as numerous as the sands of the Ganges ago, a Buddha appeared named Water Heaven. He taught the Bodhisattvas to cultivate the contemplation of water, entering samadhi. Contemplating within the body, the water nature is unobstructed. Beginning from tears and saliva, thus exhaustively throughout the body fluids, essence, blood, urine, and feces, the revolving water nature within the body is identical. I saw the water within the body and outside the world in the floating banner king lands, the various fragrant seas of water, as equal without distinction. At that time, I initially accomplished this contemplation, but only saw the water, not yet attained the state without body.

Explanation: Moonlight Youth rose from his seat, prostrated at the Buddha’s feet, and said to the Buddha: I recall kalpas as numerous as the sands of the Ganges ago, a Buddha appeared named Water Heaven Buddha, who taught the great Bodhisattvas to cultivate the water contemplation. I entered samadhi and observed within my own physical body that the water element was serene, without gain or loss. Initially, I began observing from tears and saliva, gradually pervading the entire body inside and out without the slightest omission, observing all the way to body fluids, essence, blood, urine, and feces. I observed that the revolving water nature everywhere within the body was identical. I saw that the water element within the body, the water element in the banner king lands suspended outside the world, and the water element in all the fragrant seas within the world were all the same, without any distinction. At that time, I had just accomplished this contemplation, having only reached the stage of seeing the great water within the body. I had not yet reached the state where the perception and attachment to the body are emptied; there was still awareness and attachment to the body.

Original Text: At that time, I was a bhikkhu, peacefully meditating in a room. I had a disciple who peeked through the window into the room. He only saw clear water filling the room, seeing nothing else at all. Being young and ignorant, he took a piece of tile and threw it into the water, making a splashing sound, looked around, and left. After I came out of samadhi, I suddenly felt pain in my heart, like Shariputra encountering the harmful ghost. I thought to myself: Now I have attained the Arhat Path, long separated from causes of illness. Why today do I suddenly feel heart pain? Could it be that I have regressed?”

Explanation: At that time, I had left home as a bhikkhu and was sitting in meditation in a meditation room. A disciple looked into the room from outside the window; he could only see the room filled with clear water, seeing nothing else besides that. As he was still a child and did not understand the state of meditation, he took a piece of tile and threw it into the water in the room, making a splashing sound. He looked left and right, didn’t see anyone, and left. After I came out of samadhi, I immediately felt pain in my heart, just like Shariputra when he encountered the harmful ghost. I thought to myself, I have now attained the fruition of Arhatship; karmic obstructions have been eliminated, and I have long been separated from causes leading to illness. Why do I suddenly feel heart pain now? Could my Arhat fruition have somehow regressed?

Original Text: Then the youth quickly came before me and recounted the above event. I then told him: ‘Next time you see the water, you may open the door, enter this water, and remove the tile.’ The youth followed the instruction. Later, when I entered samadhi, he again saw water, the tile clearly present. He opened the door and removed it. After I later came out of samadhi, my body felt light as before. I encountered countless Buddhas, thus until the Tathagata King of Self-Mastery over Mountains and Seas, only then did I forget the body, becoming identical with the nature of the fragrant seas of water of the ten directions, merging with true emptiness, without duality or distinction. Now, before the Tathagata, I have obtained the name of Child of Truth, participating in the Bodhisattva assembly. The Buddha asks about perfect penetration. I used the water nature, with its single flavor of flowing unimpeded, attained the patience of non-arising, and perfected Bodhi. This is foremost.”

Explanation: Then the youth quickly ran up to me and told me about throwing the tile. I told him, “The next time you see water in the room, open the door, enter the room, go into the water, and take that tile out.” The youth agreed. Later, I entered samadhi again. The youth again saw the great water in the room, and the tile was still in its original place. So the youth opened the door and took the tile out. After I came out of samadhi, I felt my body was light and comfortable, the same as my initial perception.

Later, I encountered countless Buddhas, until I met the Tathagata King of Self-Mastery over Mountains and Seas, only then did I forget the body, emptying the physical body. I realized that the nature of the physical body and all the fragrant seas of the ten directions merge with true emptiness, being non-dual and indistinguishable from true emptiness. Now, before you, World-Honored One, I have obtained the name Child of Truth and participate in the Bodhisattva Dharma assembly. The Buddha asks about perfect penetration. It was because I contemplated the water element’s single flavor of flowing unimpeded, without obstruction, that I attained the patience of non-arising and perfected the great path of Bodhi. This is the first perfect penetration Dharma door I cultivated.

Twenty-One: The Dharma Prince Vairochana-prabha Introduces His Own Cultivation and Realization Experience

Original Text: The Dharma Prince Vairochana-prabha immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “I recall in the past, kalpas as numerous as the sands of the Ganges ago, a Buddha appeared named Immeasurable Sound. He revealed to the Bodhisattvas the fundamental enlightenment, the wonderfully bright true mind, contemplating that this world and the bodies of sentient beings are all false conditions turned by the power of wind. At that time, I contemplated the establishment of the realms, the movement of the world, the movement and stillness of the body, the arising of thoughts in the mind. All these movements are non-dual, equal without distinction. At that time, I awakened to the nature of these movements: coming without a source, going without a destination. Sentient beings, inverted like the minute dust motes of the ten directions, are identically false.

Explanation: The Dharma Prince Vairochana-prabha immediately rose from his seat, prostrated at the Buddha’s feet, and said to the Buddha: I recall kalpas as numerous as the sands of the Ganges ago, a Buddha appeared named Immeasurable Sound Buddha, who revealed to the Bodhisattvas the fundamentally enlightened, wonderfully bright true mind, telling the Bodhisattvas to contemplate that this world and the bodies of sentient beings are all turned by the power of the false condition of the wind element, lacking true reality. At that time, I contemplated the establishment of the world, the movement of the world, and the arising of thoughts in the mind. These appearances of movement are non-dual, non-distinct, all being the wonderfully true suchness nature. At that time, I became aware that the nature of these dharmas’ movement comes without a source and goes without a destination; there is no real coming or going; they are all illusory appearances. In worlds as numerous as the minute dust motes of the ten directions, all inverted sentient beings are similarly false.

Original Text: Thus even in a single world within the trichiliocosm, all sentient beings are like a hundred mosquitoes stored in a single vessel, chirping chaotically. Within the space of an inch, they stir up frantic noise. Not long after encountering the Buddha, I attained the patience of non-arising. At that time, my mind opened, and I saw the land of the Immovable Buddha in the east, becoming a Dharma Prince, serving the Buddhas of the ten directions. Body and mind emitted light, penetrating without obstruction. The Buddha asks about perfect penetration. I contemplated the wind power having no reliance, awakened to the Bodhi mind, entered samadhi, conforming to the wonderful mind transmitted by the Buddhas of the ten directions. This is foremost.”

Explanation: Thus contemplating, even all sentient beings within a single world of the trichiliocosm are like over a hundred mosquitoes stored in a single vessel, chirping chaotically within one’s mind, stirring up frantic noise. Not long after encountering Immeasurable Sound Buddha, I attained the patience of non-arising. Instantly, my mind opened, and I saw myself in the land of the Immovable Buddha in the east, becoming a Dharma Prince, serving the Buddhas of the ten directions. Body and mind both emitted light, illuminating all worlds without obstruction. The Buddha asks about the perfect penetration Dharma door I cultivated. I contemplated the wind power having nothing to rely upon, realized the Bodhi mind, entered samadhi, conforming to the wonderful mind transmitted by the Buddhas of the ten directions. This I regard as the first perfect penetration Dharma door.

Bodhisattvas above the tenth ground are Dharma Princes; they will soon accomplish Buddhahood, succeeding to the Buddha’s fruition. This passage explains the formation of the trichiliocosm, which arises from the seeds of the four great elements (earth, water, fire, wind) within the fundamentally enlightened, wonderfully bright mind of all sentient beings. Based on the false karmic conditions of all sentient beings, the great trichiliocosm is produced. The physical bodies of sentient beings are also formed by the fundamentally enlightened mind outputting the seeds of the four great elements according to the individual karmic conditions of sentient beings.

The functioning of the great trichiliocosm is the wind power within the fundamentally enlightened mind of all sentient beings, while the movements, actions, and bodily, verbal, and mental activities of sentient beings’ physical bodies are the result of sentient beings’ own false karmic conditions and the wind power within the fundamentally enlightened mind. However, the establishment of the great trichiliocosm, the changes through the three times (past, present, future), the movements and actions of sentient beings’ physical bodies, and the thoughts produced by sentient beings’ conscious minds—the nature of these movements is without difference. Why is there no difference? Because their substance is all the wind power within the fundamentally enlightened mind of sentient beings. Why is there wind power? It is because sentient beings have false karmic conditions; having karma, when conditions manifest, results inevitably arise, which are movement and continuous flow. Once this karma is created, it exists within the fundamentally enlightened mind. The wind element is also a seed function within the fundamentally enlightened mind.

If sentient beings have no karma, conditions do not manifest, the four great elements within the fundamentally enlightened mind do not function, there is no establishment, creation, or formation of the world, and sentient beings would not have the production of physical bodies. However, Bodhisattvas, to accomplish the Buddha Way and extensively liberate sentient beings, also cannot extinguish all conditions; they must retain something to obtain a physical body and accomplish the path.

Sentient beings as numerous as the minute dust motes of the ten directions are all inverted, produced by the same kind of false karmic conditions. Sentient beings are mainly inverted in their incorrect cognition of themselves and external phenomena, thereby producing incorrect bodily, verbal, and mental actions, then having karma stored in the fundamentally enlightened mind, which meets conditions and bears fruit. Thus, even all sentient beings within the trichiliocosm are like a hundred mosquitoes stored in a vessel, chirping chaotically. We sentient beings of Jambudvipa on Earth are also like crickets in a box, chirping chaotically. In truth, it is all within our own minds, stirring up frantic noise, very noisy, very chaotic.

Because sentient beings refuse to calm their minds and also produce incorrect mental attention towards the world and themselves, various views, perceptions, feelings, opinions, thoughts, and concepts arise within their minds. Because they are all incorrect, each has their own incorrect dharmas, thus producing disagreements and disputes; this world becomes chaotic, complex, contentious, and noisy. These disputes, views, feelings, discriminations, and false views are all floating dust on the minds of sentient beings; they are images appearing on the mind, not real.

Then how do these images arise? How do the dust appearances arise from the mind? The Dharma Prince Vairochana-prabha, through cultivation and realization, verified this principle, realized the fundamentally enlightened wonderful brightness, and attained the patience of non-arising. Later, through deep cultivation, he became a tenth-ground equal-enlightenment Bodhisattva, able to penetrate body, mind, and world without obstruction. His perfect penetration cultivation method was to contemplate the source of the wind power, coming without a source, going without a destination, all being the Tathagata-garbha nature, the fundamentally enlightened wonderful bright nature. He entered the fundamentally enlightened samadhi, where phenomena and principle both conform to the pure wonderful mind transmitted by the Buddhas of the ten directions, not contradicting the fundamentally enlightened mind. If it contradicts, it is a wrong awakening, an erroneous realization.

Twenty-Two: Original Text: Maitreya Bodhisattva immediately rose from his seat, prostrated at the Buddha’s feet, and addressed the Buddha, saying: “I recall in the past, kalpas as numerous as dust motes ago, a Buddha appeared named Sun-Moon-Lamp Brightness. I left home following that Buddha. My mind was attached to worldly fame, fond of visiting noble families. At that time, the World-Honored One taught me to cultivate the concentration on consciousness-only, entering samadhi. Since then, throughout kalpas, I have used this samadhi to serve Buddhas as numerous as the sands of the Ganges. The mind seeking worldly fame ceased without remainder.

Explanation: Maitreya Bodhisattva rose from his seat, prostrated at the Buddha’s feet, and said to the Buddha: I recall that in kalpas as numerous as dust motes ago, a Buddha appeared named Sun-Moon-Lamp Brightness Buddha. I followed that Buddha to leave home and cultivate the path, but my mind was still attached to worldly reputation and fond of associating with prestigious great families. At that time, the World-Honored One taught me to cultivate the consciousness-only samadhi. After cultivating it, I entered samadhi. From then on, throughout kalpas, I have used this samadhi to serve Buddhas as numerous as the sands of the Ganges. Only then did the mind seeking worldly fame and gain cease completely.

Original Text: When the Buddha Dipamkara appeared in the world, I then attained the unsurpassed, wonderful, perfect samadhi of the conscious mind. Even to the exhaustion of space, all Buddha lands, pure or defiled, existent or non-existent, are all transformations manifested by my mind. World-Honored One, because I understand thus the consciousness-only, from the nature of consciousness flow forth immeasurable Tathagatas. Now I receive the prediction, next in place to become Buddha. The Buddha asks about perfect penetration. I contemplated the ten directions as consciousness-only. The conscious mind became perfectly bright, entered the perfectly accomplished reality, distanced from the dependent and the discriminative, attained the patience of non-arising. This is foremost.”

Explanation: When the Buddha Dipamkara appeared in the world, I attained the unsurpassed, wonderful, perfect consciousness-only samadhi, realizing that all Buddha lands throughout the exhaustion of space, whether pure or defiled, existent or non-existent, are transformations manifested by my mind. World-Honored One, because I understood this principle of consciousness-only, my consciousness-nature can flow forth immeasurable Tathagatas. Therefore, in this life, I received your prediction, World-Honored One, to dwell in the wonderful position of the successor Buddha. Now the Buddha asks about the perfect penetration Dharma door I cultivated. It was because I carefully contemplated that all dharmas in the ten directions are consciousness-only. The conscious mind became increasingly perfect and wonderfully bright, completely entering and relying upon the perfectly accomplished reality nature of the true mind, no longer relying on the dependent nature of the sixth consciousness or the imaginary nature of the seventh consciousness. Thus, I attained the patience of non-arising. This is the first perfect penetration Dharma door I cultivated.