Key Summary of The Shurangama Sutra Volume 5

1. Ananda asks the Buddha about the nature of the binding of body and mind and how to obtain liberation.
2. The Buddha explains that sense organs and sense objects originate from the same source. Establishing knowledge on top of perception is ignorance; perception without establishing knowledge is Nirvana.
3. The Buddha uses the Kapala cloth as a metaphor to explain the principle of binding and liberation of the six sense organs.
4. The Buddha reveals the sequence of untying the six sense organs: first attaining the emptiness of person, then the emptiness of dharmas, and finally achieving the Patience of Non-Birth.
5. The Buddha asks the twenty-five sages present about their respective methods of cultivation and their experiences of realizing perfect penetration.
6. The twenty-five sages explain their cultivation insights from different perspectives such as the six sense organs, six sense objects, six consciousnesses, and the seven elements:
   • Ear Organ Perfect Penetration: Such as Kaundinya, etc.
   • Eye Organ Perfect Penetration: Such as Aniruddha, etc.
   • Nose Organ Perfect Penetration: Such as Sundarananda, etc.
   • Tongue Organ Perfect Penetration: Such as Gavampati, etc.
   • Body Organ Perfect Penetration: Such as Bhadrapala, etc.
   • Mind Organ Perfect Penetration: Such as Sariputra, etc.
   • Six Sense Objects Perfect Penetration: Such as Upanisad (Form), Fragrance Adorned Boy (Fragrance), etc.
   • Six Consciousnesses Perfect Penetration: Such as Universal Worthy Bodhisattva (Mind Consciousness), etc.
   • Seven Elements Perfect Penetration: Such as Earth Holder Bodhisattva (Earth Element), Moonlight Boy (Water Element), etc.
7. Great Strength Bodhisattva (Mahasthamaprapta) elaborates on the Dharma door of mindfulness of the Buddha, emphasizing the importance of recollecting and being mindful of the Buddha.

This volume mainly discusses the cultivation methods for different capabilities, demonstrating the diversity and perfect interfusion of Buddhist practice, paving the way for the subsequent appearance of Avalokitesvara Bodhisattva’s Dharma door of Ear Organ Perfect Penetration.

The Shurangama Sutra Volume 5 Complete Text

Ananda said to the Buddha, “World Honored One, although the Tathagata has explained the second level of meaning, I now look at people in the world who wish to untie knots. If they do not know the source of the knot, I believe they will never be able to untie it. World Honored One, I and those in the assembly who are learners and Listeners are also like this. From time without beginning, we have been born and destroyed together with ignorance. Although we have obtained such learned good roots and are known as those who have left the home-life, we are still like people with recurring ague. We only hop that the Great Compassionate One will pity our drowning and sinking. What are the knots of our bodies and minds today? How do we start untying them? Also, enable the suffering living beings of the future to escape samsara and not fall into the three realms of existence.” After saying this, he and the entire assembly bowed to the ground, wept, and sincerely waited for the Buddha, the Tathagata, to give the unsurpassed disclosure.

At that time, the World Honored One pitied Ananda and the learners in the assembly, as well as all living beings of the future, and in order to create causes for transcending the world and to be eyes for the future, He rubbed Ananda’s crown with His jambunada purple-golden hand. Instantly, all the Buddha worlds in the ten directions quaked in six ways. As many Tathagatas as there are fine dust motes, dwelling in their respective worlds, each emitted a precious light from his crown. These lights simultaneously came from those worlds to the Jeta Grove and anointed the Tathagata’s crown. All in the assembly obtained what they had never had before. Then Ananda and the entire assembly heard the Tathagatas as many as fine dust motes in the ten directions speak to Ananda with different mouths but a single voice: “Excellent, Ananda! You wish to know the innate ignorance that causes you to turn in the wheel of birth and death. The knot of the root is simply your six sense organs and nothing else. You also wish to know the unsurpassed Bodhi, which will enable you to quickly ascend to peaceful, happy, liberated, still, and wonderful permanence. It is also your six sense organs and nothing else.”

Although Ananda heard such a Dharma sound, his mind was still not clear. He bowed and said to the Buddha, “How does one cause me to revolve in birth and death, or to obtain peaceful and wonderful permanence? How can it be the six sense organs and nothing else?”

The Buddha told Ananda, “The roots and dusts stem from the same source. Binding and liberation are not two different things. The nature of consciousness is empty and false, like flowers in space. Ananda, knowing arises because of dust; aspects are apparent because of the roots. Appearance and seeing are devoid of nature; they are like intertwining reeds. Therefore, you should know that establishing knowledge in perception is the root of ignorance. Perceiving without establishing knowledge is Nirvana, the true purity without outflows. How can there be room for anything else in this?”

At that time, the World Honored One, wishing to restate this meaning, spoke verses:

True nature involves conditioned emptiness; arising from conditions, it is like an illusion.
Unconditioned, it neither arises nor perishes; unreal, like flowers in space.
Speaking of the false reveals the true; but both false and true are falsities.
Since there is neither truth nor untruth, how can there be the seeing and the seen?
Between them there is no real nature; therefore they are like intertwining reeds.
Binding and liberation have the same cause; Sage and ordinary share the same path.
You look at the nature of the intertwining; It is empty and existing, and yet neither.
Dullness and confusion are simply ignorance; Open invention is liberation.
The knots are untied sequentially; When the six are untied, the one vanishes.
Select the perfect penetration of the organ; Enter the flow and accomplish Proper Enlightenment.
The Adana consciousness is extremely subtle; Its habits flow on in currents.
Truth and non-truth are confusing, thus I rarely reveal them.
Self-mind grasps self-mind, non-illusion becomes illusory dharma.
If there is no grasping, there is no non-illusion, non-illusion does not even arise.
How can illusory dharma be established? This is named the Wonderful Lotus Flower.
The Vajra King Jewel Enlightenment, the illusory Samadhi.
In a finger snap transcending the stage of no-learning, this is Abhidharma.
The Bhagavat of the ten directions, the one road to the gate of Nirvana.

Ananda and the entire assembly hearing the Buddha, the Tathagata, give this unsurpassed, compassionate instruction, in verses of glistening refinement and clear, wonderful principles, felt their minds and eyes open and clarify, and they sighed that they had obtained what they had never had before. Ananda joined his palms, bowed, and said to the Buddha, “I have now heard the Buddha’s unhindered great compassion and the true, actual Dharma sentences of the pure, wonderful, permanent nature. However, my mind has not yet understood the sequence of untying the knots so that when the six are untied, the one vanishes. I only hope you will bestow great compassion, pity this assembly and those of the future again, and dispense the Dharma sound to wash away our heavy defilements.”

Immediately the Tathagata, on the Lion’s Seat, straightened his Nirvana sash, gathered in his Sanghati robe, took hold of the seven-jeweled table, reached out his hand to the table, and picked up a flower-cloth given by the Kapala Heaven. In front of the assembly, he tied it into a knot and showed it to Ananda, saying, “What is this called?” Ananda and the assembly all said to the Buddha, “This is called a knot.” Then the Tathagata tied the stacked flower-cloth into another knot and asked Ananda again, “What is this called?” Ananda and the assembly again said to the Buddha, “This is also called a knot.” He continued in this sequence, tying the stacked flower-cloth until he had made a total of six knots. As he made each knot, he held it up and asked Ananda, “What is this called?” Ananda and the assembly answered the Buddha sequentially in the same way: “This is called a knot.”

The Buddha told Ananda, “When I first tied the cloth, you called it a knot. Since the flower-cloth is actually one strip, how can you call the second and third ones knots as well?” Ananda said to the Buddha, “World Honored One, this precious stacked flower-cloth is woven from threads. Although it is fundamentally one substance, as I think about it, when the Tathagata ties it once, it gets the name of one knot. If you tie it a hundred times, it will end up being called a hundred knots. How much the more is this so when this cloth has only six knots, not seven and not five. Why does the Tathagata allow only the first one to be called a knot and not the second or third?”

The Buddha told Ananda, “You know that this precious flower-cloth is originally just one strip. When I tie it six times, it is said to have six knots. You verify and observe that the substance of the cloth is the same, but the knots created make it different. What do you think? The first knot is tied and called the first. Moving on to the creation of the sixth knot, can I now take the name of the sixth knot and use it for the first one?”

“No, World Honored One. As long as the six knots exist, the name of the sixth is definitely not that of the first. Even if I were to exhaust my clarity and eloquence throughout limitless lives, how could I make the names of these six knots confusing?”

The Buddha said, “The six knots are different, but looking at their fundamental cause, they are created from one cloth. To confuse their order is impossible. Your six sense organs are also like this. In the ultimate sameness, the ultimate difference arises.”

The Buddha told Ananda, “You definitely dislike these six knots and wish there were just one. How can that be done?”

Ananda said, “As long as these knots exist, right and wrong will arise like sharp points in the midst of them. This knot is not that one, and that knot is not this one. If the Tathagata were to untie them all today so that no knots remained, then there would be no ’this’ or ’that’. There would not even be the name of ‘one’, so how could there be six?”

The Buddha said, “When the six are untied, the one vanishes. It is the same way. resulting from the beginningless wild confusion of your mind nature. False knowing and seeing arise, and this falseness continues without cease. The weariness of seeing manifests dust, just as when one stares and fatigues the eyes, strange flowers appear. Within the bright essence, the entire world is wildly raised up without cause. Mountains, rivers, the great earth, birth, death and Nirvana are all just strange flowers appearing from that wild weariness and inverted confusion.”

Ananda said, “Since this weariness is like the knots, how do we untie them?”

The Tathagata grabbed the knotted cloth with his hand, pulled it to the left, and asked Ananda, “Is it untied now?”

“No, World Honored One.”

He then pulled it to the right with his hand and again asked Ananda, “Is it untied now?”

“No, World Honored One.”

The Buddha told Ananda, “Now I have pulled it to the left and right with my hand and still cannot untie it. What expedient method do you propose to untie it?”

Ananda said to the Buddha, “World Honored One, you must untie it at the center of the knot; then it will come apart.”

The Buddha told Ananda, “So it is, so it is. If you want to untie a knot, you must do so at its center. Ananda, I say that the Buddha Dharma arises from causes and conditions. I do not take the coarse characteristics of worldly harmony. The Tathagata explains the dharmas of the world and those transcending the world, knowing what causes them to arise according to conditions. This is to the extent that I know the number of drops of rain in regions as many as Ganges sands. I know the origin of all the pine trees—straight and crooked, and the swans and crows—white and black—that appear before us. Therefore, Ananda, you can select any one of the six sense organs. If the knot of the organ is removed, the dust appearance disappears on its own. All falseness vanishes. If that is not text, what is it?”

“Ananda, I now ask you. Can these six knots in the Kapala cloth be untied at the same time and removed simultaneously?”

“No, World Honored One. The knots were originally tied one after another, so now they must be untied one after another. Since the six knots are on the same cloth but were not made simultaneously, how can they be untied and removed simultaneously?”

The Buddha said, “Untying the six sense organs is also like this. When this organ begins to be untied, one first attains the emptiness of people. When the nature of emptiness is perfectly bright, one achieves the emptiness of dharmas and liberation. When liberation and dharmas are both empty and do not arise, this is called the Bodhisattva obtaining the Patience of Non-Birth from Samadhi.”

Ananda and the entire assembly, receiving the Buddha’s instruction, attained perfection of wisdom and awakening and had no doubts. Together they placed their palms together, bowed at the Buddha’s feet, and said to the Buddha, “Today our bodies and minds are bright and clear, and we have attained happiness without obstruction. Although we have understood the meaning of ‘when the six are untied, the one vanishes,’ we have not yet reached the fundamental root of perfect penetration. World Honored One, we have been adrift and destitute for eons. What mind or thoughts did we have that allowed us to be related to the Buddha’s lineage? We are like a nursing child who has lost its mother and suddenly finds her again. If because of this opportunity our Way is accomplished, and the secret words we have obtained are still the same as our original enlightenment, then it is no different from not having heard them at all. We only hope that out of great compassion, you will bestow upon us the secrets of the strict and perfect, and complete the Tathagata’s final instruction.” After saying this, they bowed to the ground, retired to hide their secret faculties, and hoped for the Buddha’s hidden transmission.

At that time, the World Honored One universally told the Great Bodhisattvas and the Great Arhats without outflows in the assembly: “You Bodhisattvas and Arhats who have been born in my Dharma and have attained the state of No Scholarship, I now ask you: When you first brought forth your resolve and awakened to the eighteen realms, which one did you use to perfect penetration? By what expedient means did you enter Samadhi?”

The five Bhikshus, led by Kaundinya, rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: “When I was in the Deer Park and the Chicken Garden, I saw the Tathagata first accomplish the Way. I awakened to the Four Truths through the Buddha’s sound. The Buddha asked the Bhikshus, and I was the first to interpret his meaning. The Tathagata certified me with the name Ajnata. My wonderfully wondrous sound is secret and perfect. It was through sound that I attained Arhatship. The Buddha asks about perfect penetration; as I test it, sound is the superior means.”

Upanisad rose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I also saw the Buddha first accomplish the Way. I contemplated the appearance of impurity and gave rise to great loathing and renunciation. I realized that the nature of all forms is impure. White bones and microscopic dust return to emptiness. Both emptiness and form are gone, and I accomplished the Way of No Scholarship. The Tathagata certified me with the name Nisad. The dust of form vanished, and wonderful form was secret and perfect. It was through form appearances that I attained Arhatship. The Buddha asks about perfect penetration; as I test it, form is the superior means.”

Fragrance Adorned Boy rose from his seat, bowed at the Buddha’s feet, and said to the Buddha, “I heard the Tathagata teach me to contemplate totally the characteristics of all conditioned things. At that time, I left the Buddha and sat in quiet retirement. I saw the Bhikshus lighting sinking-sandalwood incense. The incense quietly entered my nostrils. I contemplated this fragrance: it was not wood, it was not emptiness, it was not smoke, and it was not fire. It did not come from anywhere, nor did it go anywhere. Because of this, my discriminating mind disappeared, and I developed wisdom without outflows. The Tathagata certified me with the title ‘Fragrance Adorned.’ The dust of fragrance suddenly vanished, and wonderful fragrance was secret and perfect. It was through the adornment of fragrance that I attained Arhatship. The Buddha asks about perfect penetration; as I test it, fragrance is the superior means.”

The two Dharma Princes, Medicine King and Medicine Superior, along with five hundred Brahma Gods in the assembly, rose from their seats, bowed at the Buddha’s feet, and said to the Buddha, “For eons without beginning, we have been good doctors for the world. In our mouths, we have tasted the herbs, woods, metals, and stones of this Saha world, totaling one hundred and eight thousand kinds. We know perfectly all the bitter, vinegar, salty, plain, sweet, and pungent flavors, as well as the mixture, birth, and change of all things. We know perfectly whether they are cold or hot, poisonous or non-poisonous. We served the Tathagata and knew that the nature of flavor is not empty and not existing; it is not the body or mind, nor is it apart from body and mind. We discriminated the flavor and cause, and from that we opened the Way. With the Buddha’s certification, we brothers received the names Medicine King and Medicine Superior Bodhisattvas. Now in the assembly we are Dharma Princes. We ascended to the Bodhisattva position because of the awakening of flavor. The Buddha asks about perfect penetration; as I test it, flavor is the superior means.”

Bhadrapala and sixteen of his companions, who were Awakening Knights, rose from their seats, bowed at the Buddha’s feet, and said to the Buddha, “We first heard the Dharma and left the home-life under the Buddha King of Awesome Sound. Once, when it was time for the Sangha to bathe, I followed the custom and entered the room. Suddenly I awakened to the causal water. It did not wash away dust, nor did it cleanse the body. In between, there was peace, and I attained the state of nothing existing. I did not forget this past habit, and even now when I have left the home-life with the Buddha, I have attained the state of No Scholarship. The Buddha named me Bhadrapala. Wonderful touch was revealed and bright, and I became a son of the Buddha dwelling in it. The Buddha asks about perfect penetration; as I test it, touch is the superior means.”

Mahakasyapa and Bhiksuni Purple Golden Light and the others rose from their seats, bowed at the Buddha’s feet, and said to the Buddha: “In a past eon in this realm, a Buddha named Sun Moon Lamp appeared. I was able to draw near him, hear the Dharma, and cultivate and study. After that Buddha’s extinction, I made offerings to his sharira and lit lamps to continue the light. I also used purple-golden light to guild the Buddha’s image. Since then, in lifetime after lifetime, my body has always been complete and perfect, shining with purple-golden light. This Bhiksuni Purple Golden Light and the others were my retinue and brought forth their resolve at the same time. I contemplated how the six dusts of the world change and perish. I merely practiced extinction through emptiness and stillness. My body and mind could pass through hundreds of thousands of eons like the snap of a finger. I attained Arhatship through the Dharma of emptiness. The World Honored One says that I am the foremost in ascetic practices. Wonderful Dharma brought open light and extinguished all outflows. The Buddha asks about perfect penetration; as I certify it, the Dharma is the superior means.”

Aniruddha rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “When I first left home, I was fond of sleeping. The Tathagata scolded me as being like an animal. When I heard the Buddha’s scolding, I wept and blamed myself. For seven days I did not sleep, and I lost my sight. The World Honored One taught me the Vajra Samadhi of the Delightful Seeing Illuminator. I did not use my eyes to see the ten directions; the essence was true and penetrative, like looking at a fruit in one’s hand. The Tathagata certified that I had attained Arhatship. The Buddha asks about perfect penetration; as I test it, turning the seeing back to its source is the first.”

Ksudrapanthaka (Culapanthaka) rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I have always been deficient in reciting and holding. I do not have a nature for much learning. When I first met the Buddha and left the home-life, I tried to remember a single verse of the Tathagata, but in a hundred days, I would remember the first part and forget the ending, or remember the ending and forget the beginning. The Buddha pitied my stupidity and taught me to rest peacefully and regulate the entering and exiting breath. At that time I contemplated the breath until it was subtle and exhausted, and I saw the arising, dwelling, changing, and extinction of all functioning in every kshana. My mind suddenly opened up and attained great fearlessness without obstruction. I cut off all outflows and attained Arhatship. Under the Buddha’s seat I was certified as having attained the stage of No Learning. The Buddha asks about perfect penetration; as I test it, returning the breath to emptiness is the first.”

Gavampati rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I created karma with my mouth when I slighted snramana in a past eon. Lifetime after lifetime I have had the sickness of chewing the cud like a cow. The Tathagata taught me the Dharma door of the View of the One Flavor of Purity. I contemplated the flavor and realized that the knowing of flavor is not the tongue nor the object. In a single thought I transcended all worldly outflows. Internally I was released from body and mind, and externally I abandoned the world. It was like a bird escaping from a cage. I left filth and wiped out dust; the Dharma Eye was pure, and I attained Arhatship. The Tathagata personally certified my attainment of the stage of No Learning. The Buddha asks about perfect penetration; as I test it, returning the flavor and turning the knowing around is the first.”

Pilindavatsa rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “When I first brought forth my resolve to follow the Buddha and enter the Way, I often heard the Tathagata explain that nothing in the world brings happiness. One day when I was begging for food in the city, I was contemplating the Dharma door. Without noticing, I stepped on a poisonous thorn on the road. My whole body felt pain. I thought, ‘I am conscious of a sensation of pain. Although I feel this deep pain, the pure heart has no pain sensation.’ I thought further, ‘How can one body have two perceptions?’ After collecting my thoughts for a short time, my body and mind suddenly became empty. In three weeks, all my outflows were wiped out and I attained Arhatship. The Buddha passed his hand over my crown and personally verified that I had attained the stage of No Learning. The Buddha asks about perfect penetration; as I test it, forgetting the body through pure awareness is the first.”

Subhuti rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “From distant eons, my mind has been unobstructed. I remember my births as many as the sands of the Ganges. From the time I was first in my mother’s womb, I knew emptiness and silence. In this way, all the ten directions became empty, and I also caused living beings to certify to the nature of emptiness. Receiving the Tathagata’s instruction, I awakened to the nature which is the true emptiness of enlightenment. With the nature of emptiness perfectly bright, I attained Arhatship. I suddenly entered into the Tathagata’s ocean of precious, bright emptiness. My knowing and views were the same as the Buddha’s, and I was certified as having attained the stage of No Learning. In liberation through the nature of emptiness, I am unsurpassed. The Buddha asks about perfect penetration; as I test it, the non-existence of all appearances, and turning the Dharma back to the void, is the first.”

Sariputra rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “From distant eons, my mind and seeing have been pure. Thus I have undergone births as many as the sands of the Ganges. Whether things in the world and transcending the world changed, as soon as I saw them, I understood them and obtained non-obstruction. I met the Kasyapa brothers on the road, and they pursued me and spoke the causal conditions. I awakened to the mind without boundaries and left home to follow the Buddha. My seeing became enlightened and bright and perfect, I obtained great fearlessness. I attained Arhatship and became the Buddha’s elder son. Produced from the Buddha’s mouth, I was born by transformation from the Dharma. The Buddha asks about perfect penetration; as I test it, the heart/mind and seeing emitting light, and that light reaching the extremity of knowing and seeing, is the first.”

Universal Worthy Bodhisattva (Samantabhadra) rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I have been a Dharma Prince with as many Tathagatas as there are sands in the Ganges. The Tathagatas of the ten directions teach their disciples who have the roots of a Bodhisattva to cultivate the conduct of Universal Worthy, which is named after me. World Honored One, I use my mind to listen and distinguish the views of all living beings. If there is a living being in a realm as far away as the sands of the Ganges who brings forth the resolve to cultivate the conduct of Universal Worthy, I will immediately mount the six-tusked elephant and create hundreds of thousands of response bodies to go to that place. Even if their obstructions are deep and they cannot see me, I will secretly rub their crowns, protect and comfort them, and help them to succeed. The Buddha asks about perfect penetration; as I say it, the original cause is the mind hearing and enlightening to simple discrimination. That is the first.”

Sundarananda rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “When I first left home and followed the Buddha to enter the Way, although I fully upheld the precepts, my mind was always scattered and moving during Samadhi. I had not attained the state of no outflows. The World Honored One taught me and Kausthila to gaze at the white tip of our noses. From the time I began this contemplation, three weeks passed. I saw the breath in my nostrils appearing like smoke as it entered and exited. My body and mind became bright inside, and I perfectly understood the world to be completely empty and pure, like glass. The smoke form gradually disappeared, and the breath became white. My mind opened and outflows were exhausted. The entering and exiting breath were transformed into light which illuminated the ten direction worlds. I attained Arhatship. The World Honored One predicted that I would attain Bodhi. The Buddha asks about perfect penetration; as I test it, the extinguishing of the breath until it radiates light, and the light becoming perfect and extinguishing outflows, is the first.”

Purnamaitreyaniputra rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “For eons without vast numbers, I have had eloquence without obstruction. I completely understand the nature of suffering and emptiness, and deep into the true mark. Thus, even with Tathagatas as many as Ganges sands, I have proclaimed the wonderful, secret Dharma doors in the assemblies, instructing with fearlessness. The World Honored One knew I had great eloquence and used the sound of the wheel to teach me to propagate it. I assisted the Buddha in turning the wheel of Dharma, and because of the lion’s roar, I attained Arhatship. The World Honored One certified that I am unsurpassed in speaking Dharma. The Buddha asks about perfect penetration; as I test it, the Dharma sound subduing the demonic enemies and extinguishing all outflows is the first.”

Upali rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I personally followed the Buddha when he fled the city to leave the home-life. I personally observed the Tathagata’s six years of diligent suffering. I personally saw the Tathagata subdue all the demons, control the externalists, and liberate himself from worldly desire and outflows. Receiving the Buddha’s teaching on precepts, specifically the three thousand awesome deportments and the eighty thousand subtle aspects, I purified my nature karma and precept karma. My body and mind became extinct, and I attained Arhatship. I am the disciplinarian in the Tathagata’s assembly. He personally certified my mind. In upholding the precepts and cultivating the body, I am considered the unsurpassed leader by the assembly. The Buddha asks about perfect penetration; as I test it, holding the body until the body attains independence, and next holding the mind until the mind attains penetration, and then the body and mind becoming completely fluent, is the first.”

Great Maudgalyayana rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “When I was begging for food on the road, I met the three Kasyapas–Uruvilva, Gaya, and Nadi–who proclaimed the profound principle of the Tathagata’s causes and conditions. I immediately resolved my mind and attained great penetration. The Tathagata bestowed the yellow robe on me, and my hair and beard fell out on their own. I roamed the ten directions without hindrance. My spiritual powers are perfect and bright, and I am considered unsurpassed. I achieved Arhatship. Not only the World Honored One, but the Tathagatas of the ten directions praise my spiritual powers as being perfect, bright, pure, free, and fearless. The Buddha asks about perfect penetration; as I test it, returning the mind to pure stillness so that the light of the mind appears, like muddy water clarifying until it becomes pure and glistening, is the first.”

Ucchusma came before the Buddha, placed his palms together, bowed at the Buddha’s feet, and said to the Buddha: “I can still remember how, many kalpas ago, my nature was filled with greed and desire. A Buddha named King of Emptiness appeared in the world. He said that people with too much sexual desire turn into a raging mass of fire. He taught me to contemplate the coolness and warmth throughout my entire body and four limbs. The spiritual light condensed inside, and I transformed my lustful mind into the fire of wisdom. After that, the Buddhas called me ‘Fire Head.’ Because of the power of the Fire Light Samadhi, I attained Arhatship. I made a great vow that when Buddhas accomplish the Way, I will be a powerful knight and subdue the demons’ hatred in person. The Buddha asks about perfect penetration; as I test it, contemplating the warmth in the body and mind until it becomes unobstructed and circulating, and all outflows are consumed, producing a great, precious flame and ascending to Unsurpassed Enlightenment, is the first.”

Earth Holder Bodhisattva (Dharanimdhara) rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I remember that in the past, when Universal Light Buddha appeared in the world, I was a Bhikshu. I would always go to the important crossroads, ferry points, and narrow, dangerous places where the ground was uneven or damaged the carts and horses, and I would fill them and make them level. Or I would build bridges, or carry sand and earth. I was diligent and suffered like this throughout the appearance of immeasurable Buddhas in the world. Or if there were living beings at the marketplace who needed someone to carry their goods, I would carry them for them to their destination, put the things down, and leave without taking any money. When Visvabhu Buddha was in the world, there was a famine. I carried people on my back, regardless of the distance, taking only one coin. If there was an ox cart stuck in the mud, I would use my spiritual strength to push the wheels and relieve their suffering. Once the king of the country prepared a vegetarian feast for the Buddha. At that time I was leveling the ground to wait for the Buddha. Visvabhu Buddha rubbed my crown and said to me, ‘You should level your mind-ground, then everything in the world will be level.’ My mind immediately opened up, and I saw that the fine dust of my body and the fine dust that makes up the world were no different. The nature of the fine dust did not touch or rub against itself. Even weapons yielded to it. I awakened to the Patience of Non-Birth in the Dharmas Nature and accomplished Arhatship. I turned my mind back and have now entered the Bodhisattva position. Hearing the Tathagatas proclaim the ‘Wonderful Lotus Flower, the Level of the Buddha’s Knowledge and Vision,’ I was the first to realize it and become a leader. The Buddha asks about perfect penetration; as I test it, contemplating the two dusts of the body and the world as equal and no different, knowing that the original Tathagata Store falsely generates dust, so that dust is eliminated and wisdom is perfected becoming the Unsurpassed Way, is the first.”

Moonlight Boy rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I remember that long ago, exceeding Ganges sands of eons, a Buddha named Water Heaven appeared in the world. He taught all Bodhisattvas to cultivate the water essence and enter Samadhi. I contemplated the water nature in the body; it was not encroached upon. I started with the mucus and saliva and went through the fluids, essence, blood, urine, and excrement. The nature of water in my body circulated and was all the same. I saw that the water in my body was no different from the water in the fragrant oceans of the floating lands and royal worlds outside. At that time, I first accomplished this contemplation, but I saw only water and had not obtained the state of having no body. I was a Bhikshu sitting in Dhyana in a room. A disciple of mine looked in through the window and saw only clear water filling the room; he saw nothing else. Being a child and ignorant, he picked up a tile and threw it into the water. It made a splashing sound, and he looked around and left. After I came out of Samadhi, I felt a pain in my heart, like Sariputra when he met the Wei-Hai ghost. I thought to myself, ‘I have already attained the Way of Arhatship and have long left behind illness and conditions. Why do I suddenly have a pain in my heart today? Could it be that I am losing ground?’”

At that time, the young boy came promptly to me and told me what had happened. I said to him, ‘If you see the water again, you can open the door, go into the water, and remove the tile.’ The boy obeyed. Later, when I entered Samadhi, he again saw the water and the tile clearly. He opened the door and took it out. After I came out of Samadhi, my body was as it had been before. I encountered limitless Buddhas, until the time of the Tathagata King of Universal Penetration of Mountains and Seas, when I finally attained the absence of a body. My nature combined with the vacuum of the ten directions and the fragrant oceans; there was no difference and no separation. Now I am with the Tathagata and have attained the name of a True Child, joining the assembly of Bodhisattvas. The Buddha asks about perfect penetration; as I test it, the nature of water circulating in a single flavor, attaining the Patience of Non-Birth and the perfection of Bodhi, is the first."

Crystal Light Dharma Prince rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I remember that in the past, innumerable kalpas ago as many as Ganges sands, a Buddha named Limitless Sound appeared. He instructed Bodhisattvas in the fundamental, wonderful, brightening awareness contemplating this world and the bodies of living beings as being moved by the power of wind which arises from false conditions. At that time, I contemplated the position of the realm, the movement of time, the movement and stillness of the body, and the rising of thoughts in the mind. All these movements were non-dual and had no difference. At that time I understood that the nature of all this movement neither came from anywhere nor went anywhere. The inverted living beings of the ten directions, as numerous as fine dust, were of the same empty falseness. Thus, throughout the three thousand great thousand worlds, all the living beings in every world were like mosquitoes in a vessel, buzzing around in chaos. They were caught in frantic activity within a mere inch of space. Shortly after meeting that Buddha, I attained the Patience of Non-Birth. My mind opened, and I saw the Eastern World of Immoveable Buddha. I became a Dharma Prince and served the Buddhas of the ten directions. My body and mind emit light that penetrates without obstruction. The Buddha asks about perfect penetration; as I test it, contemplating the power of wind as having no reliance, awakening to the Bodhi mind, entering Samadhi, and combining with the profound mind of the Buddhas of the ten directions, is the first.”

Akasagarbha (Void Store) Bodhisattva rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “At the place of the Tathagata Dipamkara, I obtained the boundless body. At that time, holding four huge jewels in my hands, I illuminated the worlds as numerous as atoms in the ten directions and transformed them into emptiness. I also made a great round mirror appear in my own mind, and from within the mirror I emitted ten kinds of subtle, wonderful, precious light which poured out into the ten directions to the ends of space. All the royal lands of banners came into the mirror and passed into my body. My body was like empty space; there was no obstruction. My body could enter all the lands as numerous as fine dust and widely do the Buddha’s work, gaining great compliance. This great spiritual power came from my careful contemplation of how the four elements depend on nothing, and how false thoughts arise and perish. Empty space is non-dual, and the Buddha lands are originally the same. Through this identification and invention, I obtained the Patience of Non-Birth. The Buddha asks about perfect penetration; as I test it, contemplating the boundlessness of empty space, entering Samadhi, and the power of wonder becoming perfect and bright, is the first.”

Maitreya Bodhisattva rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I remember that many kalpas ago, as many as fine dust, a Buddha named Sun Moon Lamp Bright appeared in the world. I left home under that Buddha, but my mind heavily cherished worldly fame and I enjoyed mingling with the clans. The World Honored One taught me to cultivate the ‘Concentration on Consciousness-Only’ and enter Samadhi. Throughout the kalpas, I have served Buddhas as many as the Ganges sands with this Samadhi, and my mind of seeking worldly fame has ceased completely. When Dipamkara Buddha appeared in the world, I finally achieved the unsurpassed, wonderful, perfect Samadhi of Consciousness-only. To the extent that I realized that all the Tathagata lands, whether pure or defiled, existing or non-existing, throughout empty space, are all appearances created by the transformation of my own mind. World Honored One, because I understood this ‘Consciousness Only,’ the nature of consciousness flowed out immeasurable Tathagatas. Now I have been predicted to be the next to take the Buddha’s place. The Buddha asks about perfect penetration; as I test it, contemplating the ten directions as consciousness only, the consciousness/mind becoming perfect and bright, entering the perfect reality, departing from dependence on others and pervasive attachment, and obtaining the Patience of Non-Birth, is the first.”

Great Strength Dharma Prince, along with his peers, fifty-two Bodhisattvas, rose from his seat, bowed at the Buddha’s feet, and said to the Buddha: “I remember that in the past, as many kalpas ago as there are sands in the Ganges, a Buddha named Limitless Light appeared in the world. Twelve Tathagatas appeared successively in one eon. The last Buddha was named Light Surpassing the Sun and Moon. That Buddha taught me the Buddha Recitation Samadhi. It is like a person who exclusively remembers another person, while the other person exclusively forgets him. If two such people come upon each other, it is as if they had not met; if they see each other, it is as if they had not seen. But if two people remember each other, and their memory is deep, then in lifetime after lifetime, they will be like form and shadow, never separating. The Tathagatas of the ten directions pity and are mindful of living beings, just as a mother remembers her child. If the child runs away, of what use is the mother’s recollection? But if the child remembers the mother just as the mother remembers the child, then the mother and child will not be far apart throughout their lives. If the minds of living beings recollect the Buddha and are mindful of the Buddha, they will definitely see the Buddha now or in the future and will not be far from the Buddha. They will not need the aid regarding expedients; their minds will open on their own. It is like a person who has been near incense carrying a fragrance on his body. This is called ‘Adornment with Fragrance and Light.’ In my causal ground, I used the mind of mindfulness of the Buddha to enter the Patience of Non-Birth. Now completely in this realm, I categorize those who are mindful of the Buddha and bring them back to the Pure Land. The Buddha asks about perfect penetration; I had no other selection. I gathered in the six sense organs and with pure mindfulness succeeding one another, I entered Samadhi. This is the first.”

Vernacular Translation of The Shurangama Sutra Volume 5

Ananda said to the Buddha, “World Honored One, although the Tathagata has explained the second level of meaning, I now look at people in the world who wish to untie knots. If they do not know the source of the knot, I believe they will never be able to untie it. World Honored One, I and those in the assembly who are learners and Listeners are also like this. From time without beginning, we have been born and destroyed together with ignorance. Although we have obtained such learned good roots and are known as those who have left the home-life, we are still like people with recurring ague. We only hop that the Great Compassionate One will pity our drowning and sinking. What are the knots of our bodies and minds today? How do we start untying them? Also, enable the suffering living beings of the future to escape samsara and not fall into the three realms of existence.” After saying this, he and the entire assembly bowed to the ground, wept, and sincerely waited for the Buddha, the Tathagata, to give the unsurpassed disclosure.

In a quiet and peaceful monastery, Venerable Ananda and other practitioners were gathering around the Buddha, listening attentively to the Buddha’s teachings. Venerable Ananda was full of doubts and could not help but ask the Buddha: “World Honored One, although you have already explained the second door to liberation, I see that people in the world who want to untie the knots of trouble, if they don’t know what they are bound by, I believe that this person will eventually be unable to untie the knots.

World Honored One, the same is true for me and the practitioners present here. Since beginningless time, we have been born and dying with ignorance. Although we have acquired a lot of knowledge of Buddhism and are called monks, our practice is good and bad like malaria. I implore the Buddha of Great Kindness and Great Compassion to have mercy on us sinking beings and tell us: How are our bodies and minds bound now? How can we untie these knots? Please also enlighten us so that future sentient beings can get rid of the suffering of reincarnation and no longer fall into the Three Realms.”

After saying these words, Ananda and the mass present threw themselves to the ground, bursting into tears, waiting sincerely for the Buddha’s teaching.

At that time, the World Honored One pitied Ananda and the learners in the assembly, as well as all living beings of the future, and in order to create causes for transcending the world and to be eyes for the future, He rubbed Ananda’s crown with His jambunada purple-golden hand. Instantly, all the Buddha worlds in the ten directions quaked in six ways. As many Tathagatas as there are fine dust motes, dwelling in their respective worlds, each emitted a precious light from his crown. These lights simultaneously came from those worlds to the Jeta Grove and anointed the Tathagata’s crown. All in the assembly obtained what they had never had before. Then Ananda and the entire assembly heard the Tathagatas as many as fine dust motes in the ten directions speak to Ananda with different mouths but a single voice: “Excellent, Ananda! You wish to know the innate ignorance that causes you to turn in the wheel of birth and death. The knot of the root is simply your six sense organs and nothing else. You also wish to know the unsurpassed Bodhi, which will enable you to quickly ascend to peaceful, happy, liberated, still, and wonderful permanence. It is also your six sense organs and nothing else.”

Seeing this, the Buddha was filled with compassion. Not only for Ananda and the practitioners present, but also for all sentient beings in the future, he wanted to give them a cause for transcending the world and serve as a bright light for their future. The Buddha extended his purple-golden hand and gently stroked Ananda’s head. At this moment, the worlds of the ten directions shook six times! The Buddhas in countless Buddha lands all emitted precious light from the top of their heads, gathering in the Jeta Grove and pouring onto the top of Sakyamuni Buddha’s head. The public present was amazed, having never seen such a magnificent scene.

At this time, Ananda and the public heard countless Buddhas in the ten directions say to Ananda in unison: “Excellent, Ananda! Do you want to know the innate ignorance, what keeps you reincarnating in life and death? That is your six sense organs, and nothing else. Do you also want to know how to attain realized unsurpassed Bodhi and quickly obtain peace, liberation, tranquility, and wonderful permanence? It is also your six sense organs, and not other things.”

Although Ananda heard such a Dharma sound, his mind was still not clear. He bowed and said to the Buddha, “How does one cause me to revolve in birth and death, or to obtain peaceful and wonderful permanence? How can it be the six sense organs and nothing else?”

After hearing the words of the Buddhas, Ananda still felt puzzled. He bowed respectfully to the Buddha again and raised his question: “World Honored One, why are the things that keep me in the cycle of birth and death and the things that enable me to obtain peace and wonderful permanence both these six roots? Why not something else?”

The Buddha told Ananda, “The roots and dusts stem from the same source. Binding and liberation are not two different things. The nature of consciousness is empty and false, like flowers in space. Ananda, knowing arises because of dust; aspects are apparent because of the roots. Appearance and seeing are devoid of nature; they are like intertwining reeds. Therefore, you should know that establishing knowledge in perception is the root of ignorance. Perceiving without establishing knowledge is Nirvana, the true purity without outflows. How can there be room for anything else in this?”

The Buddha looked at Ananda kindly and explained slowly: “Ananda, the six sense organs and the six sense objects originally come from the same source, and there is no difference between binding and liberation. The essence of our consciousness is illusory, just like flowers in the sky are unreal. You must understand that it is precisely because of external things that we have cognition; because of the senses, we have external appearances. However, these appearances and seeing have no real essence, just like two reeds relying on each other to stand.”

The Buddha paused and continued: “So, Ananda, now you are attached to knowledge and view, thinking that there is an entity that can know and see. This is the root of ignorance. If you can reach the state where knowlege and view are absent, that is, not attached to the subject that can know and see, then you can realize Nirvana and obtain true purity without outflows. Since this is the case, how can there be other things in it?”

At that time, the World Honored One, wishing to restate this meaning, spoke verses:

The Buddha wanted to explain this principle more deeply, so he began to chant in beautiful verses:

“True nature involves conditioned emptiness; arising from conditions, it is like an illusion.” “Unconditioned, it neither arises nor perishes; unreal, like flowers in space.” “Speaking of the false reveals the true; but both false and true are falsities.” “Since there is neither truth nor untruth, how can there be the seeing and the seen?” “Between them there is no real nature; therefore they are like intertwining reeds.”

“The true nature is empty. All conditioned dharmas are born from the combination of causes and conditions, so they are like illusions.”

“Unconditioned dharmas have no birth or death, just like flowers in the sky, illusory and unreal.”

“We use false words to reveal the truth, but both falsehood and truth are two kinds of falsehood.”

“It is neither real nor unreal. So how can the seer and the seen exist?”

“Between the seer and the seen, there is no real essence to speak of, just like two reeds relying on each other to stand.”

The Buddha used this profound and philosophical verse to explain the nature of everything in the world to Ananda and the public present. He pointed out that what we consider to be real things are actually empty, illusions produced by the combination of causes and conditions. Even the language we use to describe the truth is false. In this world, there is no absolute truth and no absolute falsehood. Between our cognition and the things we perceive, it is like two reeds relying on each other, with no real essence to speak of.

“Binding and liberation have the same cause; Sage and ordinary share the same path.” “You look at the nature of the intertwining; It is empty and existing, and yet neither.” “Dullness and confusion are simply ignorance; Open invention is liberation.” " The knots are untied sequentially; When the six are untied, the one vanishes." “Select the perfect penetration of the organ; Enter the flow and accomplish Proper Enlightenment.” “The Adana consciousness is extremely subtle; Its habits flow on in currents.”

“Binding and liberation actually originate from the same place. Sages and ordinary people do not walk two different paths.”

“If you observe carefully the nature of this interdependence, you will find that it is neither empty nor existing.”

“Confusion and ignorance are darkness. When you are enlightened, you can obtain liberation.”

“Untying knots follows a sequence. After all six roots are untied, even the ‘one’ will disappear.”

“Choose the most perfect penetration among the six roots, enter the flow, and you can achieve Proper Enlightenment.”

“The Adana consciousness is an extremely subtle consciousness, but the accumulated habits can form a turbulent torrent.”

The Buddha used these wisdom-filled words to continue explaining the mysteries of cultivation to Ananda and the assembly. He pointed out that bondage and liberation are actually two sides of the same coin; there is no essential difference between sages and ordinary people, the key lies in whether one can see through the nature of things. Buddha emphasized that our delusion is the root of ignorance, while enlightenment is the path to liberation. He told everyone that liberation is a gradual process; when the six sense organs are all liberated, even the concept of “one” will disappear. Then, Buddha suggested choosing the most suitable organ among the six for cultivation; entering through this source one can attain the state of true enlightenment. Finally, he reminded everyone to be wary of the Adana consciousness—an extremely subtle consciousness that, although hard to detect, accumulates habits that can form a powerful force hindering our cultivation.

“Truth and non-truth are confusing, thus I rarely reveal them.” “Self-mind grasps self-mind, non-illusion becomes illusory dharma.” “If there is no grasping, there is no non-illusion, non-illusion does not even arise.” “How can illusory dharma be established? This is named the Wonderful Lotus Flower.” “The Vajra King Jewel Enlightenment, the illusory Samadhi.” “In a finger snap transcending the stage of no-learning, this is Abhidharma.” “The Bhagavat of the ten directions, the one road to the gate of Nirvana.”

“Truth and non-truth often confuse people, therefore I usually do not easily expound on them.”

“The self-mind clinging to the self-mind, what was originally not an illusion becomes an illusory dharma.”

“If one does not cling, then there is no non-illusion; even the concept of non-illusion will not arise.”

“How then can illusory dharma be established? This is the profound meaning of the Wonderful Dharma Lotus Flower.”

“The Vajra King Jewel Enlightenment, the illusory Samadhi (meditative absorption).”

“In a snap of the fingers one can transcend the Arhat’s realm; this is the Abhidharma (ultimate dharma).”

“The Buddhas of the ten directions all achieved this through this single gate of Nirvana.”

This verse from the Buddha explains profound truths in simple terms to the assembly. He explained that concepts of real and unreal often confuse people, so he does not easily elaborate on them. He pointed out that when our mind clings to itself, things that were originally not illusions become illusory dharmas. Buddha further clarified that if we can be without attachment, then even the concept of “non-illusion” would not exist. In such a state, how could illusory dharmas be established? This profound understanding is the essence of the “Wonderful Dharma Lotus Flower” in Buddhism. Then, Buddha spoke of a higher realm of cultivation. He said that the Vajra King Jewel Enlightenment and the illusory Samadhi (a profound meditative state) can allow a practitioner to transcend the realm of Arhats in a finger snap, reaching the state of Abhidharma (ultimate dharma). Finally, Buddha concluded that the Buddhas of the ten directions all achieved accomplishment through this single gate of Nirvana.

Thus Ananda and the great assembly, having heard the Buddha Tathagata’s unsurpassable compassionate instruction, the Geya Gatha, which blended clear and exquisite principles, felt their minds and eyes open and praised it as never before. Ananda joined his palms, bowed to the Buddha, and said: “I have now heard the Buddha’s unhindered great compassion, the nature-pure, wonderful, constant, and true dharma sentences. My mind has not yet reached the sequence of ‘six untying and one vanishing’ to unloose the knots. I only hope for your great compassion to again pity this assembly and those of the future, and bestow the dharma sound to wash away our deep-seated defilement.”

After listening to Buddha’s wisdom-filled teachings, Ananda and the assembly present were deeply shaken. Buddha’s words contained profound principles yet were clear and easy to understand, making them feel suddenly enlightened and filled with praise.

Ananda respectfully joined his palms, bowed to the Buddha, and said: “World Honored One, I have just heard your teaching and felt your boundless compassion. I have taken to heart the pure, wonderful, constant, and true dharma you spoke of. However, I still do not quite understand what you mean by ‘six untying and one vanishing’ and the sequence of untying the knots.”

“I implore you to once again be compassionate for us present here, and for future sentient beings, and use your dharma sound to wash away the filth in our hearts.”

Immediately the Tathagata, on the Lion Seat, arranged his Nirvana robe and gathered his Sanghati robe. He reached for the table of seven gems, took a flower towel offered by the Kausheshvara Deva, and tied it into a knot before the assembly, showing it to Ananda and asking: “What is this name?” Ananda and the assembly all said to the Buddha: “This is named a knot.” Then the Tathagata tied the stacked flower towel into another knot and asked Ananda again: “What is this name?” Ananda and the assembly again said to the Buddha: “This is also named a knot.” In this sequential way, tying the flower towel, making a total of six knots, each time taking the formed knot in his hand and asking Ananda: “What is this name?” Ananda and the assembly responded likewise, answering the Buddha in sequence: “This is named a knot.”

Hearing Ananda’s request, the Buddha smiled and nodded. Sitting on the Lion Seat, he adjusted his kassaya robe, then reached out and picked up a flower towel offered by the celestial realm.

Under everyone’s gaze, the Buddha tied a knot with this flower towel, then asked Ananda: “Ananda, what do you say this is?”

Ananda and the assembly answered in unison: “This is a knot.”

The Buddha tied a second knot in the flower towel and asked again: “Then, what is this?”

Ananda and the assembly answered again: “This is also a knot.”

In this way, the Buddha tied a total of six knots in the flower towel. After tying each knot, he would ask Ananda and the assembly the same question, and they all gave the same answer.

The Buddha told Ananda: “When I first tied the towel, you named it a knot. This stacked flower towel was originally just one strip. Why, for the second and third, do you also name them knots?” Ananda said to the Buddha: “World Honored One, this precious stacked flower woven towel, although originally one body, as I think, when the Tathagata ties it once, it gets the name of one knot. If tied a hundred times, it would eventually be named a hundred knots. How much more so for this towel which has only six knots, not reaching seven nor stopping at five. Why does the Tathagata only allow the first time to be named a knot, and not the second or third?”

Buddha looked at Ananda and the assembly, and said gently: “Ananda, when I tied a knot in the flower towel for the first time, you called it a ‘knot’. However, this flower towel was originally just one complete piece of cloth. Why, when I tied the second and third knots, do you still call them ‘knots’?”

Hearing this, Ananda answered respectfully: “World Honored One, although this precious flower towel was originally one body, according to my understanding, every time you tie a knot, we call it a knot. If you tie a hundred knots, we would say there are a hundred knots. Moreover, this flower towel has only six knots, not seven, nor less than five. Why do you only recognize the first knot, and not acknowledge the second and third as knots?”

The Buddha told Ananda: “This precious flower towel, you know this towel is originally just one strip. When I tied it six times, it is named as having six knots. You verify and observe: the towel body is the same, but because of knots there is difference. What is your opinion? The first tie formed a knot named the first. Thus until the sixth knot was born. Do I now desire to take the sixth knot’s name and make it the first?”

After listening to Ananda’s answer, Buddha nodded and continued: “Ananda, you know that this flower towel was originally just one strip, and because I tied six knots in it, you say there are six knots. Observe carefully, you will find that the body of the flower towel is the same, it is only because of the existence of the knots that there are differences.”

“So, what do you think? The first knot tied is called the first, until the sixth knot is formed. If I now want to call the sixth knot the first, is that possible?”

“No, World Honored One. If the six knots exist, this sixth name is ultimately not the first. Even if I exhaust my clear debate throughout my lifetimes, how could I make these six knots have disordered names?”

After hearing Buddha’s question, Ananda thought seriously and answered: “No, World Honored One. If all six knots are there, then the sixth knot can never become the first. Even if I use all the wisdom of my lifetime, I cannot make the order of these six knots chaotic.”

The Buddha said: “The six knots are different, but looking back at the original cause, they are created from one towel. To make them chaotic is ultimately impossible. Thus your six senses are also like this; ultimately in the sameness, ultimate differences arise.”

Buddha smiled and nodded, continuing to explain: “Although these six knots are different, tracing back to the source, they are all made from the same flower towel. No matter how hard you try, you cannot confuse their order. Similarly, your six sense organs are also like this; they are ultimately identical, yet within this identity, differences arise.”

The Buddha told Ananda: “You certainly dislike these six knots not becoming one. How can you wish for them to become one again?”

Buddha then asked: “Ananda, if you dislike these six knots and want them to unite as one, what should you do?”

Ananda said: “If these knots exist, right and wrong arise like sharp points from within. This knot is not that one, that knot is not this one. If the Tathagata today unties them all, if knots do not arise, then there is no this or that. Even ‘one’ is not named, how can ‘six’ be formed?”

Ananda answered: “World Honored One, as long as these knots exist, distinctions of right and wrong will arise. This knot is not that knot, and that knot is not this knot.”

“If you untie all the knots today, and no knots exist, then there is no distinction between this and that. Even the concept of ‘one’ would not exist, let alone ‘six’.”

The Buddha said: “‘Six untying and one vanishing’ is also like this. Because your mind and nature have been wild and confused since beginningless time, knowledge and views arise falsely, and false arising does not cease. The labor of seeing produces dust, like straining the eyes. Thus there are wild flowers in the clear essence; without cause, everything in the world arises solely from confusion. Mountains, rivers, the great earth, birth, death, and Nirvana, all are just appearances of wild confusion and inverted flowers.”

Buddha said with gratification: “The principle of ‘six untying and one vanishing’ is just like this. Since beginningless time, your mind nature has been in a state of wild confusion, producing erroneous knowledge and views. These errors breed incessantly, just like strained eyes seeing illusions.”

“In the originally pure and bright mind nature, illusions arise without cause. Everything in the world, including mountains, rivers, the great earth, the cycle of birth and death, and the state of Nirvana, are all inverted illusory appearances produced by this wild confusion and strain.”

Ananda said: “How can this labor, which is the same as the knots, be untied?”

Ananda hearing this, asked again: “Then, how can this labor, like those knots, be untied?”

The Tathagata used his hand to pull the knotted towel to the left and asked Ananda: “Does this untie it?”

After speaking, Buddha picked up the knotted flower towel, pulled it to the left with his hand, and asked Ananda: “Can this untie the knot?”

“No, World Honored One.”

Ananda shook his head and answered: “No, World Honored One.”

He then pulled it to the right with his hand and asked Ananda again: “Does this untie it?”

Buddha pulled his hand to the right again and asked again: “Then can this untie it?”

“No, World Honored One.”

Ananda answered again: “Nor can that, World Honored One.”

The Buddha told Ananda: “I now pull left and right with my hands, but ultimately cannot untie it. Your try to devise a method, how can it be untied?”

Buddha said gently: “I am now pulling left and right with my hands, but cannot untie it regardless. Do you have any good method to untie it?”

Ananda said to the Buddha: “World Honored One, when one unties the heart of the knot, it will disperse.”

Ananda thought for a moment and answered respectfully: “World Honored One, one should start untying from the center of the knot, and the knot will naturally disperse.”

Buddha told Ananda: “So it is, so it is. If you wish to remove the knot, you must work on the heart of the knot. Ananda, I say Buddha Dharma arises from causes and conditions, not from grasping the coarse combined appearances of the world. The Tathagata clarifies worldly and supramundane dharmas, knowing their fundamental causes and how they emerge according to conditions. Thus, even beyond the sands of the Ganges, I know the number of drops of rain. I understand the causes of why pine trees are straight, thorns are curved, swans are white, and crows are black. Therefore, Ananda, you should choose one organ among your six sense organs. If the knot of the organ is removed, the dust appearances will disappear by themselves. When all illusions are destroyed, if that is not the truth, what is it?”

Buddha nodded with satisfaction: “That’s right, that’s it. If you want to remove the knot, you must start from the core of the knot. Ananda, the Buddha Dharma I teach arises from causes and conditions, it is not about grasping the coarse superficial phenomena of the world. The Tathagata reveals the laws of the world and the supramundane world, understanding their origins and knowing how they are produced.”

“Even for a drop of rain outside countless worlds, I know its origin. Why the pine tree before us is straight, why the thorns are curved, why the egret is white, and why the crow is black, I understand the reasons for them all.”

Buddha continued: “Therefore, Ananda, you can choose one from your six sense organs. If you can untie the knot of this organ, other dust appearances will naturally disappear. When all delusions are eliminated, the true nature will naturally manifest. What else are you waiting for?”

“Ananda, I now ask you. These six knots on the Karpasa towel are present. can they be untied at the same time and removed together?”

Buddha continued to teach Ananda patiently, asking: “Ananda, let me ask you again. The six knots on this flower towel are right before your eyes. Can you untie them all at the same time?”

“No, World Honored One. These knots were originally born from tying in sequence, today they must be untied in sequence. The six knots share the same body but were not knotted at the same time, so how can they be removed together when untying?”

Ananda thought for a moment and answered: “No, World Honored One. These knots were tied in order, so they should be untied in order. Although the six knots are on the same flower towel, they were not tied at the same time, so how can they be untied at the same time?”

Buddha said: “The releasing of the six sense organs is also like this. When this organ is first released, one first attains the emptiness of self. The nature of emptiness is perfectly bright, achieving the liberation of dharma. When dharma is liberated, both become empty and do not arise. This is called the Bodhisattva attaining the Patience of Non-Birth from Samadhi.”

Buddha nodded and said: “Untying the bondage of the six sense organs is also like this. When you start to untie the bondage of the first organ, you will first experience the emptiness of self. As the nature of emptiness becomes perfect and clear, you can attain the liberation of dharma. When dharma is also liberated, all empty appearances will no longer arise. This is the state where a Bodhisattva attains the Patience of Non-Birth through meditation.”

Ananda and the great assembly, having received the Buddha’s instruction, their wisdom and awareness became perfect and unobstructed, without doubts. At once they joined palms and bowed to the Buddha’s feet, saying to the Buddha: “Today our bodies and minds are bright and have quickly attained non-obstruction. Although we have realized the meaning of ‘one and six vanishing’, we have not yet reached the fundamental root of perfect penetration. World Honored One, we have drifted for accumulated aeons, lonely and exposed. With what mind and what thought can we expect to be kin to the Buddha? Like a lost nursing child suddenly meeting a loving mother. If we attain the Tao because of this opportunity, and the secret words we gain are just the same as our original realization, then it is no different from not having heard it. We only hope for your great compassion to bestow upon us the secret strictness, and complete the Tathagata’s final instruction.” Having said these words, they prostrated themselves on the ground, seeking the hidden transmission from the Buddha.

Hearing Buddha’s teaching, Ananda and the assembly were suddenly enlightened and had no more doubts. They bowed to the Buddha together, and Ananda spoke on everyone’s behalf: “World Honored One, hearing your teaching today, our bodies and minds feel incomparably clear, without any obstacles. Although we have understood the principle of ‘one and six vanishing’, we still do not understand where the root of perfect penetration lies.”

“World Honored One, we have drifted in samsara for countless aeons, lonely and helpless. What a blessing it is now to become the Buddha’s kin! It is like a lost infant suddenly meeting a loving mother. If we can achieve the Tao through this opportunity, and the secret teachings we receive are the same as our original awakening, wouldn’t that be no different from not having heard them?”

“We implore you to be compassionate and grant us the final secret teaching to complete the Tathagata’s final instruction.” After speaking, Ananda and the assembly prostrated themselves deeply, hoping to receive the secret transmission from the Buddha.

At that time, the World Honored One universally told the great Bodhisattvas and the great Arhats free from outflows in the assembly: “You Bodhisattvas and Arhats, born within my dharma, have attained the stage of no-learning. I now ask you: when you first arose the mind to awaken to the eighteen realms, who is the perfect penetration? from what expedient means did you enter Samadhi?”

At this time, the Buddha said to the great Bodhisattvas and the great Arhats who had ended all afflictions: “You Bodhisattvas and Arhats have all achieved attainment in my teachings. Now I ask you, when you first aroused the bodhicitta, through which of the eighteen realms did you realize perfect penetration? And what method did you use to enter Samadhi?”

Ajnatakaundinya and the five bhikshus rose from their seats, bowed to the Buddha’s feet, and said to the Buddha: “I saw the Tathagata first attain the Tao in the Deer Park and the Cock Garden. I realized the Four Noble Truths from the Buddha’s voice. The Buddha asked the bhikshus, and I was the first to say I understood. The Tathagata certified me with the name Ajnata (Understood) wonderful sound secret perfection. I attained Arhatship through sound. The Buddha asks about perfect penetration; as I have certified, sound is the foremost.”

First, the five bhikshus led by Kaundinya stood up from their seats, bowed to the Buddha, and said: “World Honored One, in the Deer Park and the Cock Garden, I witnessed your initial enlightenment. I understood the Four Noble Truths by listening to your teachings.”

“When you asked the bhikshus who understood first, I was the first to answer, so you confirmed me as ‘Understood’ and gave me the title Ajnata (Already Understood). I attained Arhatship by hearing the Buddha’s voice. If you ask me which method is the most perfect, I think it is sound.”

Upanishad rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I also saw the Buddha first attain the Tao. I observed the appearance of impurity and generated great renunciation. I realized that the nature of all forms comes from impurity. White bones and fine dust return to the void; both emptiness and form are non-existent, perfecting the Way of No-Learning. The Tathagata certified me with the name Nishad. Since dust and form are exhausted, wonderful form is secretly perfect. I attained Arhatship from form appearances. The Buddha asks about perfect penetration; as I have certified, the cause of form is the foremost.”

Then, The Venerable Upanishad also stood up and bowed to the Buddha, saying: “I also started practicing when you first attained the Tao. I observed the impure appearances and developed a great mind of renunciation, realizing that the essence of all form dharmas originates from impurity. I visualized white bones decomposing into dust and finally returning to the void, realizing that both emptiness and form are illusory, thus attaining the Arhat fruit.”

“You gave me the Dharma name Upanishad, meaning that form and dust are exhausted, and wonderful form is perfect. If you ask me which method is the most perfect, I think it is form dharma.”

The Fragrance Adorned Boy rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I heard the Tathagata teach me to carefully observe all conditioned appearances. At that time I took leave of the Buddha to dwell in a quiet retreat. I saw the bhikshus burning sinking water incense (aloeswood). The fragrance quietly entered my nostrils. I observed this energy: it is not wood, not empty, not smoke, not fire. It goes nowhere and comes from nowhere. Therefore my mind dissolved and I invented non-outflow. The Tathagata certified me with the name Fragrance Adorned. Dust and energy suddenly vanished, wonderful fragrance is secretly perfect. I attained Arhatship from fragrance adornment. The Buddha asks about perfect penetration; as I have certified, fragrance adornment is the foremost.”

Then, the Fragrance Adorned Boy also stood up and bowed to the Buddha, saying: “I followed your teaching to carefully observe the appearances of all conditioned dharmas. Once, I bid farewell to you to fast in a quiet room and saw the bhikshus burning aloeswood incense. The fragrance quietly entered my nose. I observed this fragrance and found that it does not belong to wood, nor to emptiness, nor is it smoke or fire. It has no origin and no destination.”

“From this, my delusions were eliminated, and I attained the state of non-outflow. You gave me the Dharma name Fragrance Adorned. I attained the Arhat fruit from the dharma of fragrance. If you ask me which method is the most perfect, I think it is the dharma of fragrance.”

The two Dharma Princes, Medicine King and Medicine Superior, along with five hundred Brahmas in the assembly, rose from their seats, bowed to the Buddha’s feet, and said to the Buddha: “Since beginningless kalpas, we have been good doctors for the world. Our mouths have tasted the herbs, woods, metals, and stones of this Saha world, naming them to the number of one hundred and eight thousand. Thus we fully know the tastes of bitter, sour, salty, bland, sweet, and acrid, as well as the changes produced by their combinations. We completely know whether they are cold or hot, poisonous or non-poisonous. Serving the Tathagata, we realized that the nature of taste is neither empty nor existing, neither the body-mind nor separate from the body-mind. Discriminating the cause of taste, we became enlightened. The Buddha Tathagata certified us brothers with the names of Medicine King and Medicine Superior Bodhisattvas. Now in the assembly we are Dharma Princes, ascending to the Bodhisattva position because of the awakening of taste. The Buddha asks about perfect penetration; as I have certified, the cause of taste is the foremost.”

Next, the two Dharma Princes, Medicine King and Medicine Superior, and the five hundred Brahmas present, rose together to bow to the Buddha, and said: “World Honored One, we have been good doctors in the world since beginningless kalpas. We have tasted all the herbs, trees, metals, and stones in this Saha world, totaling one hundred and eight thousand kinds. We can distinguish various tastes such as bitter, sour, salty, bland, sweet, and regular, as well as the changes produced after mixing them. Whether it is cold or hot, poisonous or non-poisonous, we know it all clearly.”

“In the process of serving the Tathagata, we realized that the essence of taste is neither empty nor existent, neither belonging to the body nor to the mind, yet not separated from the body and mind. By analyzing the source of taste, we became enlightened. Thanks to the Buddha’s grace, we brothers received the titles of Medicine King and Medicine Superior Bodhisattvas.”

“Now in the Dharma assembly, we are Dharma Princes. Because we attained enlightenment through taste, we ascended to the fruition of Bodhisattva. If you ask us which method is the most perfect, we think it is taste.”

Bhadrapala and his sixteen companions rose from their seats, bowed to the Buddha’s feet, and said to the Buddha: “We first heard the Dharma and left home under the Awesome Sound King Buddha. At the time of bathing the monks, we followed the custom and entered the room. Suddenly we realized the cause of water: it washes neither dust nor body. Within, we were at peace and attained nothingness. We did not forget our past habits, until now when we left home under the Buddha and attained no-learning. That Buddha named me Bhadrapala. Wonderful touch was proclaimed and revealed, and I became a Buddha’s son and abide. The Buddha asks about perfect penetration; as I have certified, the cause of touch is the foremost.”

Then, Bhadrapala and his sixteen companions also stood up and bowed to the Buddha, saying: “We first heard the Buddha Dharma and left home during the time of the Awesome Sound King Buddha. Once, when preparing a bath for the monks, we suddenly realized the essence of water.”

“We discovered that water can wash away neither dust nor the body. In this process, we felt peaceful and at ease, reaching the state of nothingness.”

“This realization has been preserved until now. We left home to follow the Buddha and have now attained Arhatship. That Buddha named me Bhadrapala. I achieved the fruition of a Buddha’s son through the wonderful use of touch. If you ask us which method is the most perfect, we consider it to be touch.”

Mahakasyapa and the Bhikshuni Purple Golden Light, along with others, rose from their seats, bowed to the Buddha’s feet, and said to the Buddha: “In a past kalpa in this world, a Buddha appeared named Sun Moon Lamp. I was able to draw near, hear the Dharma, and practice studying. After the Buddha’s extinction, I made offerings to his relics and kept the lamp burning continuously, painting the Buddha’s image with purple gold light. from that time on, in life after life, my body has always been perfect and gathered with purple golden light. This Bhikshuni Purple Golden Light is my retinue who aroused the bodhicitta at the same time. I observed that the six dusts of the world change and decay, so I cultivated extinction only through emptiness and stillness. My body and mind can pass through hundreds of thousands of kalpas like a finger snap. I attained Arhatship through the dharma of emptiness. The World Honored One says I am the foremost in Dhuta (ascetic) practices. The wonderful dharma opened and clarified, extinguishing all outflows. The Buddha asks about perfect penetration; as I have certified, the cause of dharma is the foremost.”

Then, The Venerable Mahakasyapa and the Bhikshuni Purple Golden Light and others also stood up and bowed to the Buddha, saying: “In a past kalpa, a Buddha named Sun Moon Lamp appeared in this world. I was fortunate enough to be close to him, listen to the Dharma, and practice. After the Buddha passed away, I made offerings to his relics, kept the lamps burning, and painted the Buddha statue with purple gold paint.”

“Since then, in every life, my body has emitted purple golden light. This Bhikshuni Purple Golden Light was my family member who made the resolve with me at that time. I observed that the six dusts in the world are impermanent and decaying, so I focused on cultivating emptiness and the Samadhi of Extinction, able to pass through hundreds of thousands of kalpas in the snap of a finger.”

“I attained the Arhat fruit by practicing the Dharma of emptiness. The World Honored One praised me as number one in ascetic practices. I became enlightened through the wonderful Dharma and cut off all afflictions. If you ask me which method is the most perfect, I think it is the dharma of mind-objects (dharmas).”

Aniruddha rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “When I first left home, I often enjoyed sleeping. The Tathagata scolded me as being like an animal. Leaving the Buddha, I wept and blamed myself. For seven days I did not sleep, losing my sight in both eyes. The World Honored One taught me the Vajra Samadhi of Delightful Sight Illuminating. Without using my eyes I view the ten directions, the essence of truth is clear as looking at a fruit in my palm. The Tathagata certified me as attaining Arhatship. The Buddha asks about perfect penetration; as I have certified, returning the seeing to its source is the foremost.”

Next, The Venerable Aniruddha stood up, bowed to the Buddha, and said: “World Honored One, when I first left home, I always loved to sleep. Once, you scolded me saying I was like an animal. Hearing your rebuke, I wept sadly and blamed myself. I did not sleep for seven days and nights, resulting in blindness in both eyes.”

“Later, you taught me the ‘Vajra Samadhi of Delightful Sight Illuminating’. Since then, I can see the ten directions clearly without using my eyes, just like looking at the palm of my hand. You confirmed me as an Arhat. If you ask me which method is the most perfect, I think it is the dharma of returning the seeing to the self-nature.”

Cudapanthaka rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I lack the nature for reciting and holding, and have no great learning. I first met the Buddha, heard the Dharma, and left home. trying to memorize a single gatha of the Tathagata, in one hundred days I would get the front and lose the back, get the back and lose the front. The Buddha pitied my stupidity and taught me to dwell in peace and regulate my breath. At that time I observed the breath to be subtle and ending, noticing the kshana (momentary) nature of arising, dwelling, changing, and ceasing of all activities. My mind suddenly opened and attained great non-obstruction, until outflows ended and I became an Arhat. Dwelling under the Buddha’s seat, I was certified as having attained no-learning. The Buddha asks about perfect penetration; as I have certified, returning the breath to emptiness is the foremost.”

Then, The Venerable Cudapanthaka also stood up and bowed to the Buddha, saying: “World Honored One, I have a bad memory and shallow knowledge. I left home when I first met the Buddha.”

“But I could only remember one verse of the Buddha, and I often got it backwards, remembering the beginning and forgetting the end, remembering the end and forgetting the beginning. The Buddha pitied my stupidity and taught me to dwell in peace and regulate my breath. I observed the subtle changes of the breath and realized the momentary impermanence of the arising, dwelling, changing, and ceasing of all things.”

“Suddenly, my mind opened up and attained great ease. Finally, I cut off afflictions and became an Arhat. If you ask me which method is the most perfect, I think it is the dharma of returning the breath and realizing emptiness.”

Gavampati rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I have mouth karma because in a past kalpa I slighted a Shramana. In life after life I have the oxen-cud-chewing sickness. The Tathagata taught me the Mind-Ground Dharma Door of the One Flavor of Purity. I attained extinction of the mind and entered Samadhi. Observing the knowing of taste is neither a body nor an object, I instantly transcended worldy outflows. Internally liberated from body and mind, externally leaving the world behind, separating from the three existences like a bird escaping a cage. Leaving dirt and eliminating dust, the Dharma Eye is pure and I became an Arhat. The Tathagata personally certified me as ascending to the Way of No-Learning. The Buddha asks about perfect penetration; as I have certified, returning the taste and turning the knowing is the foremost.”

Then, The Venerable Gavampati also stood up and bowed to the Buddha, saying: “World Honored One, because of my mouth karma in a past life, I once slighted and ridiculed a monk, so in every life I have the habit of ruminating food like a cow. You taught me the ‘Mind-Ground Dharma Door of the One Flavor of Purity’, through which I extinguished my deluded mind and entered Samadhi.”

“I observed that the essence of taste is neither a physical entity nor an external object. I quickly transcended worldly afflictions, liberated from the bondage of body and mind internally, and free from the ties of the world externally, leaving the three realms like a bird flying out of a cage. I have purified my Dharma Eye and became an Arhat. You personally confirmed that I have attained the fruit of no-learning. If you ask me which method is the most perfect, I think it is the dharma of returning the taste and transcending knowledge.”

Pilindavatsa rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “When I first made the resolve to follow the Buddha and enter the Way, I often heard the Tathagata say that nothing in the world is enjoyable. While begging for food in the city, contemplating the Dharma door, I unconsciously stepped on a poisonous thorn on the road which hurt my foot. My whole body was in pain, but I thought: there is a knowing. knowing this deep pain, although there is the feeling of pain, I realized the pure mind has no feeling of pain. I reasoned again: how can one body have two feelings? concentrating my thought, not long after, my body and mind suddenly became empty. In three times seven days, all outflows were completely exhausted and I became an Arhat. I received personal certification and invented no-learning. The Buddha asks about perfect penetration; as I have certified, pure awareness leaving the body is the foremost.”

Next, The Venerable Pilindavatsa stood up, bowed to the Buddha, and said: “World Honored One, when I first began to follow you to practice, I often heard you say that nothing in the world is joyful. One day, while begging for food in the city, I was thinking about the Dharma as I walked, and accidentally stepped on a poisonous thorn. My whole body was in pain, and I suddenly realized: who is feeling this pain? I realized that although there is a sensation of pain, the pure mind does not feel pain.”

“I thought again, how can one body have two sensations? Just as I was thinking this, my body and mind suddenly became empty. After twenty-one days, all my afflictions were eliminated and I became an Arhat. If you ask me which method is the most perfect, I think it is pure awareness transcending physical sensation.”

Subhuti rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “For distant kalpas, my mind has been unobstructed. I remember my lives as many as the sands of the Ganges. knowing emptiness and stillness right from the mother’s womb, thus until the ten directions became empty, also causing living beings to certify the nature of emptiness. Thanks to the Tathagata initiating the nature of awareness and true emptiness, the nature of emptiness became perfect and bright and I attained Arhatship. Instantly entering the Tathagata’s Sea of Precious Bright Emptiness, my knowledge and vision were the same as the Buddha’s, and I was certified as attaining no-learning. In the liberation of the nature of emptiness I am unsurpassed. The Buddha asks about perfect penetration; as I have certified, all appearances entering non-being, non-being itself being extinguished, and turning dharma to return to nothingness is the foremost.”

Then, The Venerable Subhuti also stood up and bowed to the Buddha, saying: “World Honored One, for countless kalpas, my mind has been free of any obstacles. I remember that I have been reborn countless times, as many as the sands of the Ganges. Even in my mother’s womb, I had already realized the state of emptiness and stillness. I not only realized that the ten directions are all empty, but also helped other beings to verify the nature of emptiness.”

“Thanks to the Buddha’s instruction, I realized true emptiness and became an Arhat. I instantly entered the Tathagata’s Sea of Precious Bright Emptiness, with wisdom identical to the Buddha. If you ask me which method is the most perfect, I think it is transcending all appearances and returning to the unspeakable essence.”

Sariputra rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “For distant kalpas my mind and views have been pure. Thus I have received births as many as the sands of the Ganges. Regarding the various changes in the world and the supramundane world, as soon as I see them I understand them without obstruction. On the road I met the Kasyapa brothers who were chasing each other and proclaiming causes and conditions. I realized the mind has no boundaries and left home to follow the Buddha. My seeing, awareness, and brightness became perfect and I attained great fearlessness, becoming an Arhat and the Buddha’s eldest son. Born from the Buddha’s mouth, born by transformation of the Dharma. The Buddha asks about perfect penetration; as I have certified, the mind and seeing emitting light, and the light reaching the ultimate of knowledge and vision, is the foremost.”

Then, The Venerable Sariputra stood up and bowed to the Buddha, saying: “World Honored One, for countless kalpas, my mind has always remained pure. I have been reborn countless times, experiencing various changes in the world and outside the world, but I can understand them without obstruction as soon as I see them. Once, I met the Kasyapa brothers on the road, listening to them talk about the Dharma of causes and conditions, and suddenly realized that the nature of the mind is boundless, so I followed the Buddha to become a monk.”

“My understanding is perfect and clear, attaining the state of fearlessness. I became an Arhat and am known as the Buddha’s eldest son. I was born from the Buddha’s teachings and transformed by the Dharma. If you ask me which method is the most perfect, I think it is the mind and vision emitting light, illuminating everything with light.”

Universal Worthy (Samantabhadra) Bodhisattva rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I have been a Dharma Prince with Tathagatas as many as the sands of the Ganges. The Tathagatas of the ten directions teach their disciples who possess the root of a Bodhisattva to cultivate the Universal Worthy Practice, which is named after me. World Honored One, I use my mind to hear and distinguish the knowledge and views of all living beings. If in another region, beyond worlds as many as the sands of the Ganges, there is a living being who invents the Universal Worthy Practice in his mind, I immediately mount a six-tusked elephant and divide my body into hundreds of thousands to go to that place. Even if his obstructions are deep and he cannot see me, I secretly rub the crown of his head, protecting and comforting him to help him achieve success. The Buddha asks about perfect penetration; I speak of my original cause: the mind hearing, inventing, and distinguishing self-mastery is the foremost.”

Next, Samantabhadra Bodhisattva stood up, bowed to the Buddha, and said: “World Honored One, I have been a Dharma Prince together with countless Tathagatas. The Tathagatas of the ten directions teach their disciples to practice the Samantabhadra Deeds, and these practitioners are named after me.”

“I listen with my mind and can distinguish the knowledge and views of all beings. Even in a distant world, as long as there is a being who gives rise to the thought of Samantabhadra Deeds in his mind, I will ride a six-tusked white elephant and divide into hundreds of thousands of bodies to go to him.”

“Even if his obstacles are heavy and he cannot see me, I will secretly touch the top of his head, protect him, comfort him, and help him achieve. If you ask me which method is the most perfect, I think it is listening with the mind to attain comfortable discriminating wisdom.”

Sundarananda rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I first left home to follow the Buddha and enter the Way. Although I possessed the precepts, I could not hold samadhi, and my mind was often scattered and moving, not attaining non-outflow. The World Honored One taught me and Kausthila to gaze at the whiteness at the tip of the nose. I contemplated it carefully for three times seven days. I saw the breath in my nose entering and exiting like smoke. My body and mind became bright inside, perfectly penetrating the world, everything becoming empty and pure like lapis lazuli. The smoke appearance gradually disappeared, and the breath became white. My mind opened and outflows ended. All entering and exiting breaths transformed into light, illuminating the ten directions, and I attained Arhatship. The World Honored One predicted that I would attain Bodhi. The Buddha asks about perfect penetration; as I have certified, the vanishing of breath until it is exhausted and bright, the brightness becoming perfect and extinguishing outflows, is the foremost.”

Then, The Venerable Sundarananda also stood up and bowed to the Buddha, saying: “World Honored One, when I first left home to follow you to practice, although I could keep the precepts, my mind was often scattered in meditation and I could not attain the state of non-outflow. You taught me and Kausthila to observe the whiteness at the tip of the nose.”

“I observed carefully for twenty-one days and saw the breath in my nose coming in and out like smoke. Gradually, my body and mind became bright, and the whole world became clear and transparent like lapis lazuli. The smoke gradually disappeared, and the breath became white. My mind opened up, and all afflictions were extinguished.”

“All my breaths turned into light, illuminating the worlds of the ten directions. I became an Arhat, and you predicted that I would become a Buddha in the future. If you ask me which method is the most perfect, I think it is through observing the breath, finally reaching the state of bright realization.”

Purnamaitreyaniputra rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “For distant kalpas I have had unhindered eloquence, proclaiming suffering and emptiness, penetrating deeply into the actual appearance. Thus, even for Tathagatas as many as the sands of the Ganges, I have proclaimed secret dharma doors in the assemblies, subtly opening and displaying them without fear. The World Honored One knew I had great eloquence and used the wheel of sound to teach me to propagate it. I help the Buddha turn the wheel before the Buddha, and because of my lion’s roar I became an Arhat. The World Honored One certified me as being uppermost in speaking Dharma. The Buddha asks about perfect penetration; as I have certified, using the Dharma sound to subdue demonic enemies and extinguish all outflows is the foremost.”

Then, The Venerable Purnamaitreyaniputra stood up and bowed to the Buddha, saying: “World Honored One, for countless kalpas I have possessed unobstructed eloquence, able to proclaim profound truths such as suffering and emptiness. I can even skillfully explain the secret Dharma doors of countless Tathagatas, speaking freely and fearlessly among the crowds.”

“You knew I had great eloquence, so you asked me to use my voice to propagate the Dharma. I assisted you in turning the Dharma wheel in front of you, and became an Arhat because of my courageous preaching. You praised me as number one in speaking the Dharma. If you ask me which method is the most perfect, I think it is using the Dharma sound to subdue demons and eliminate afflictions.”

Upali rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I personally followed the Buddha crossing the city wall to leave home. I personally observed the Tathagata’s six years of diligent suffering. I personally saw the Tathagata subdue the demons, control the externalists, and liberate the world from greed and desire and various outflows. I received the Buddha’s teaching of precepts, thus until the three thousand awesome deportments and eighty thousand subtle aspects, the nature karma and restraining karma were all pure. My body and mind became still and extinguished, and I became an Arhat. I am the disciplinarian in the Tathagata’s assembly. You personally certified my mind holding the precepts and cultivating the body as being uppermost, pushed by the assembly. The Buddha asks about perfect penetration; as I have certified, by holding the body, the body attains self-mastery. Then holding the mind, the mind attains penetration. Then body and mind are completely keen; this is the foremost.”

Next, The Venerable Upali stood up, bowed to the Buddha, and said: “World Honored One, I personally followed you over the city wall to become a monk, and witnessed your six years of asceticism. I also witnessed you subduing demons and external paths, and liberating the world from the afflictions of greed and desire.”

“I followed your teachings to keep the precepts, from the three thousand awesome deportments to the eighty thousand subtle precepts. Whether it was the nature precepts or the restraining precepts, I kept them purely. My body and mind became extinguished, and I became an Arhat. In the Buddha’s sangha, I am responsible for maintaining discipline. You personally confirmed me as number one in keeping precepts and cultivating the body, and everyone respects me.”

“If you ask me which method is the most perfect, I think it is first controlling the body to make it comfortable, then controlling the mind to make it penetrating, and finally making both body and mind unobstructed.”

Mahamaudgalyayana rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “While begging for food on the road, I met the three Kasyapa brothers: Uruvilva, Gaya, and Nadi. They proclaimed the profound meaning of the Tathagata’s causes and conditions. I immediately brought forth the mind and attained great penetration. The Tathagata bestowed the kashaya sash on me; I put it on and my hair and beard fell off by themselves. I roam the ten directions without obstruction. My spiritual penetrations are invented and pushed as being uppermost. Becoming an Arhat, not only the World Honored One but the Tathagatas of the ten directions praise my spiritual power as being perfectly bright, pure, comfortable, and fearless. The Buddha asks about perfect penetration; as I have certified, returning the stillness so the mind light enhances and proclaims, like muddy water clarifying to verify purity, is the foremost.”

Then, The Venerable Mahamaudgalyayana also stood up and bowed to the Buddha, saying: “World Honored One, when I first started practicing, I met the three Kasyapa brothers Uruvilva, Gaya, and Nadi while begging for food on the road. They explained to me the profound meaning of causes and conditions taught by you, and I was immediately enlightened and attained great wisdom. You gave me a kashaya, and as soon as I put it on, my hair fell off naturally. I can travel freely in the ten directions, having great spiritual powers, and am praised as number one.”

“After I became an Arhat, not only you, but the Tathagatas of the ten directions praise my spiritual power. If you ask me which method is the most perfect, I think it is making the mind clear as a mirror through concentration, just like clarifying muddy water until it becomes clear and bright.”

Ucchusma came before the Tathagata, joined his palms, bowed to the Buddha’s feet, and said to the Buddha: “I often remember that many distant kalpas ago, my nature had much greed and desire. A Buddha appeared in the world named Empty King, who said that people with much sexual desire turn into a raging mass of fire. He taught me to widely observe the hundred bones and four limbs, and that the cold and warm energies and spiritual light condense inside. I transformed my mind of much lust into the fire of wisdom. From that time on, all Buddhas called me Fire Head. Using the power of the Fire Light Samadhi, I became an Arhat. I made a great vow that when Buddhas accomplish the Way, I will be a powerful knight and personally subdue demonic enemies. The Buddha asks about perfect penetration; as I have certified, continuously observing the warmth of body and mind, until it flows unobstructed and outflows are consumed, giving rise to a great precious flame and ascending to unsurpassable awakening, is the foremost.”

Then, The Venerable Ucchusma joined his palms and bowed before the Buddha, saying: “World Honored One, I remember that many kalpas ago, I had strong greed and desire. At that time, a Buddha named Empty King appeared. He said that people with excessive lust are like a raging fire. He taught me to observe the bones and limbs of the body, feel the cold and warm breath, and condense the spirit within.”

“In this way, I transformed my lustful mind into the fire of wisdom. Since then, all Buddhas have called me ‘Fire Head’. I became an Arhat through the power of Fire Light Samadhi, and vowed to be a powerful warrior to subdue demons when Buddhas attain the Way.”

“If you ask me which method is the most perfect, I think it is carefully observing the warmth of the body and mind to make it flow unobstructed. When afflictions are eliminated, the fire of wisdom will arise, attaining supreme enlightenment.”

The Bodhisattva Holder of the Earth rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I recall in the past when Universal Light Tathagata appeared in the world, I was a bhikshu. I constantly would level and fill the ground at all key roads, ferry crossings, and dangerous places in fields where the ground was impassable or damaging to carts and horses. Or I built bridges or carried sand and earth. I was diligent and endured hardship in this way throughout the appearance of immeasurable Buddhas. Or if there were living beings at a marketplace who needed someone to carry things, I would carry them first, and upon reaching the destination put them down and leave without taking payment. When vipasyin Buddha was in the world, there was a great famine. I carried people on my back, asking only for one coin regardless of distance. Or if carts or oxen were stuck in the mud, I used my spiritual strength to push the wheels and pull them out of their distress. At that time the King prepared a vegetarian feast for the Buddha. I was leveling the ground waiting for the Buddha. The Vipasyin Tathagata rubbed my crown and said to me: ‘You should level your mind-ground, then everything in the world will be level.’ My mind immediately opened and I saw the micro-dust of my body and the world to be no different. The self-nature of the micro-dust does not touch or grind against each other, and even weapons cannot touch them. I realized the Patience of Non-Birth from the nature of phenomena and became an Arhat. Turning my mind, I have now entered the Bodhisattva position. Hearing the Tathagatas proclaim the Wonderful Lotus Flower, the ground of the Buddha’s knowledge and vision, I was the first to certify it and become the leader. The Buddha asks about perfect penetration; as I have certified, I carefully observed the two dusts of the body and the world to be equal and no different. Originally the Tathagata Store falsely generates dust. When dust is extinguished, wisdom is perfect and one attains the supreme Way. This is the foremost.”

The Bodhisattva Holder of the Earth stood up, bowed respectfully to the Buddha, and said: “I remember long ago, when Universal Light Tathagata appeared in the world, I was just a bhikshu. At that time, I often filled in uneven places on important roads, ferry crossings, or rugged fields and steep mountain paths that hindered the passage of carts and horses. Sometimes I built bridges, sometimes I carried sand to fill holes. I worked hard like this through the appearance of countless Buddhas.”

Holder of the Earth continued: “Sometimes in the busy market, if someone needed help carrying things, I was always the first to help. I would carry the things to the destination, put them down and leave, never asking for payment.” “When Vipasyin Buddha was in the world, there was a great famine. At that time, I started carrying people on my back, charging only one copper coin regardless of the distance. If I encountered uncarts or oxen stuck in the mud, I would use my spiritual power to help push the wheels and relieve their suffering.”

Holder of the Earth then described a special experience: “Once, the King held a grand vegetarian feast to make offerings to the Buddha. I was leveling the ground to welcome the Buddha. Vipasyin Tathagata came, touched my head, and said to me: ‘You should level your mind-ground, then the ground of the whole world will be level.’ Hearing this, I was suddenly enlightened. I saw that every speck of dust in my body was no different from the dust that makes up the entire world. I realized that the essence of these dust motes does not collide with each other, and even swords cannot harm them.”

Holder of the Earth’s story reached a climax: “At that moment, I realized the Patience of Non-Birth in the essence of Dharma and became an Arhat. Later, I turned my mind and entered the realm of Bodhisattvas. When I heard the Tathagatas proclaim the state of Buddha’s knowledge and vision in the Wonderful Dharma Lotus Flower Sutra, I was the first to verify this state and became a model.”

Finally, Holder of the Earth concluded: “The Buddha asked me how I attained perfect penetration. It was through careful observation that I discovered there is no difference between the dust of the body and the dust of the world; they are originally the Tathagata Store, only falsely appearing as dust. When these dusts disappear, wisdom is perfected, and I achieve the supreme Buddha Way. This is my method of practice, and the most supreme Dharma door.”

The Youth Moonlight rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I remember in the past, kalpas as many as the sands of the Ganges, a Buddha appeared in the world named Water Sky. He taught all Bodhisattvas to cultivate the water essence and enter Samadhi. I observed the water nature within the body without losing it. I started with nasal mucus and saliva, and then exhausted everything including body fluids, essence, blood, feces, and urine. The swirling water nature in my body was all the same. I saw that the water in my body was no different from the water in the Floating Banner King Lands outside the world and all the fragrant water seas. At that time, I first completed this contemplation, but I could only see the water and could not forget the body. While I was sitting in dhyana in my room as a bhikshu, a disciple of mine looked through the window into the room and saw only clear water filling the room, seeing nothing else. The child ignorant and knowing nothing, took a piece of broken tile and threw it into the water. It made a splashing sound, and he looked around and left. After I came out of samadhi, I suddenly felt a pain in my heart, just like when Sariputra met the Violation-Harming Ghost. I thought to myself, ‘I have attained the Arhat way and have long been free from illness. Why do I suddenly feel heart pain today? Am I regressing?’”

Next, a youth named Moonlight stood up. He bowed respectfully to the Buddha and began to tell his story: “I remember a long, long time ago, as long as the sands of the Ganges. At that time, a Buddha appeared in the world named Water Sky. The Water Sky Buddha taught all Bodhisattvas to practice a Samadhi called ‘Water Essence’ (a method of meditation).”

Moonlight Youth explained: " This practice involves observing the water inside one’s body and discovering that the water nature within the body is never lost. Starting from observing nasal mucus and saliva, down to sweat, semen, blood, feces and urine, I found that the water nature of all liquids in the body is the same." “Gradually, I discovered that the water inside my body is no different from the water in the outside world, or even the Fragrant Water Seas. At first, I could only see water, but I couldn’t make my body disappear.”

Moonlight Youth continued: “One day, I was meditating in my room. A young disciple of mine looked in through the window and saw only clear water filling the room, nothing else. The ignorant child picked up a small stone and threw it into the water. The water splashed and made a sound, and then he ran away.”

“When I woke up from meditation, I suddenly felt a pain in my chest, just like when Sariputra was hurt by an evil ghost. I thought to myself: ‘I have been an Arhat for a long time and have long been free from illness, why do I suddenly feel pain today? Have I regressed?’”

“At that time, the young boy came quickly to me and told me what happened above. I then told him: ‘Next time you see the water, you can open the door, enter the water, and remove the broken tile.’ The child obeyed the instruction. The next time I entered samadhi, he again saw the water and the tile clearly, so he opened the door and removed it. When I later came out of samadhi, my body was as before. I encountered immeasurable Buddhas, until the Tathagata King of Penetrating Freedom of Mountains and Seas appeared, that I finally was able to forget the body. My nature united with the fragrant water seas of the ten directions and became true emptiness, with no duality or difference. Now before the Tathagata I have attained the name of True Child and participate in the Bodhisattva assembly. The Buddha asks about perfect penetration; as I have certified, the water nature of one flavor flowing through, attaining the Patience of Non-Birth and perfecting Bodhi, is the foremost.”

Moonlight Youth continued: “At this time, the little disciple ran to tell me what had just happened. I told him: ‘If you see water again, open the door, go into the water, and take the stone out.’ The little disciple did as I said. When I woke up from meditation again, my body returned to normal.”

“Since then, I have met countless Buddhas. It was not until I met the Tathagata King of Penetrating Freedom of Mountains and Seas that I was truly able to make my body disappear completely. At that moment, I merged with the Fragrant Water Seas of the ten directions and truly realized emptiness, without any distinction.”

Moonlight Youth concluded: “Now, in front of the Buddha, I have obtained the title of ‘True Child’ and joined the ranks of Bodhisattvas. The Buddha asked me how I attained perfect penetration. It was through observing the nature of water and realizing that everything is interconnected. In this way, I attained the Patience of Non-Birth and perfected Bodhi. This is my method of practice, and the best method.”

The Dharma Prince Crystal Light rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I remember in the past, kalpas as many as the sands of the Ganges, a Buddha appeared in the world named Limitless Voice. He revealed to the Bodhisattvas the wonderful brightness of the original awakening, observing this world and the bodies of living beings, all are turned by the wind power of false conditions. At that time I observed the establishment of the realm, observed the time of the world’s movement, observed the moving and stopping of the body, and observed the moving thoughts of the mind. All movements were non-dual and had no difference. I then realized the nature of this turbulence, coming from nowhere and going nowhere. The micro-dust and inverted living beings of the ten directions are of the same falseness. Thus, even to the three thousand great thousand worlds, all living beings within one world are like hundreds of mosquitoes stored in a vessel, buzzing in confusion. In a space of mere inches they drum up a frantic disturbance. Meeting the Buddha, not long after I attained the Patience of Non-Birth. At that time my mind opened, and I saw the Unmoving Buddha Kingdom in the East. As a Dharma Prince I serve the Buddhas of the ten directions. My body and mind emit light, penetrating without obstruction. The Buddha asks about perfect penetration; as I have certified, observing the wind power has no reliance, enlightening to the Bodhi mind and entering Samadhi, uniting with the ten directions Buddhas to transmit the one wonderful mind, is the foremost.”

A Dharma Prince named Crystal Light stood up. He bowed respectfully to the Buddha and began to tell his story: “I remember a long, long time ago, as long as the sands of the Ganges. At that time, a Buddha appeared in the world named Limitless Voice. This Buddha explained to the Bodhisattvas the subtle light of original awakening. He said that we should observe this world and the bodies of all living beings, discovering that they are all driven by the illusory power of wind.”

Crystal Light continued: “So, I began to observe how the world is established, how the world moves, how the body moves and stops, and how thoughts arise. I found that all movements are actually the same, without any difference.”

“I understood the essence of these movements; they come from nowhere and go nowhere. All the deluded beings in the ten directions are equally in this illusion. It is as if all the exciting lives in a great world are like a hundred mosquitoes in a container, buzzing chaotically, flying frantically in a small space.”

Crystal Light continued: “Before long, under the guidance of the Buddha, I attained the Patience of Non-Birth. At that time, my mind suddenly opened up, and I saw the Unmoving Buddha Land in the East. I became a Dharma Prince and began to serve the Buddhas of the ten directions. My body and mind radiated light without any obstruction.”

“The Buddha asked me how I attained perfect penetration. I realized the Bodhi mind and entered Samadhi by observing that the wind power has no reliance. My mind is one with the Buddhas of the ten directions. This is my method of practice, and the best method.”

Void Essence (Akasagarbha) Bodhisattva rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I and the Tathagata Fixed Light (Dipankara) Buddha attained the boundless body. At that time, holding four great precious pearls in my hand, I illuminated the micro-dust Buddha lands of the ten directions, transforming them into void space. I also manifested a great round mirror in my own mind, emitting ten kinds of wonderful precious light from within, flowing and pouring into the ten directions, to the ends of the void. All the Banner King Lands entered into the mirror and entered into my body. My body is the same as void space, not obstructing anything. My body can skillfully enter micro-dust lands, widely performing Buddha deeds, attaining great compliance. This great spiritual power comes from my careful contemplation that the four elements have no reliance, false thoughts arise and cease, and the void is non-dual and Buddha lands are originally the same. identifying with this invention, I attained the Patience of Non-Birth. The Buddha asks about perfect penetration; as I have certified, observing the void to be boundless and entering Samadhi, the spiritual power being perfect and bright, is the foremost.”

Next, another Bodhisattva named Void Essence (Akasagarbha) stood up. He also bowed respectfully to the Buddha and began to tell his story: “With Fixed Light Buddha, I attained a boundless body. At that time, holding four precious pearls in my hand, I illuminated countless Buddha lands in the ten directions, and these Buddha lands all turned into void space. At the same time, a great round mirror appeared in my mind, emitting ten kinds of beautiful precious light from the mirror, sprinkling throughout the ten directions, to the ends of the void. All Buddha lands entered the mirror and entered my body.”

Void Essence Bodhisattva continued: “My body is like the void, able to enter and exit any place freely without any obstruction. I can enter the smallest micro-dust worlds, walk everywhere, do various Buddha deeds, and do as I please.”

“I possess this spiritual power because I carefully observed and discovered that the four elements have no fixed reliance, and all delusions are arising and ceasing impermanently. Void space has no distinction, and all Buddha lands are originally the same. Understanding this, I attained the Patience of Non-Birth.”

“The Buddha asked me how I attained perfect penetration. I entered Samadhi by observing the boundlessness of the void. My spiritual power is perfect and unobstructed. This is my method of practice, and the best method.”

Maitreya Bodhisattva rose from his seat, bowed to the Buddha’s feet, and said to the Buddha: “I remember in the past, kalpas as many as micro-dust, a Buddha appeared in the world named Sun Moon Lamp Bright. I left home under that Buddha, but my mind heavily valued worldly fame and I loved to visit noble clans. At that time the World Honored One taught me to cultivate the ‘Consciousness-Only Concentration’ and enter Samadhi. throughout the kalpas I have used this samadhi to serve Buddhas as many as the sands of the Ganges, and my mind of seeking worldly fame has ceased and is gone. When Burning Lamp Buddha appeared in the world, I finally achieved the unsurpassable, wonderful, perfect Consciousness-Mind Samadhi. Thus, to the ends of space, the Tathagata lands, clean or defiled, existing or not existing, are all manifestations of the changes of my mind. World Honored One, because I understood this Consciousness-Only, from the nature of consciousness flows forth measureless Tathagatas. Now I have received the prediction to be the next to fill the Buddha’s place. The Buddha asks about perfect penetration; as I have certified, carefully observing the ten directions as consciousness only, the consciousness mind perfecting brightness and entering the perfect reality, staying far away from reliance on others and pervasive discrimination, attaining the Patience of Non-Birth, is the foremost.”

A Bodhisattva named Maitreya stood up. He bowed respectfully to the Buddha and began to tell his story: “I remember a long, long time ago, as long as micro-dusts. At that time, a Buddha appeared in the world named Sun Moon Lamp Bright. I became a monk under that Buddha, but at that time I cared a lot about worldly fame and liked to visit prestigious families.”

Maitreya Bodhisattva continued: “At that time, the Buddha taught me to practice a meditation method called ‘Consciousness-Only Concentration’. Since then, I have used this method to serve countless Buddhas, and slowly, my desire for fame disappeared.”

“It was not until the Burning Lamp Buddha appeared in the world that I finally achieved the most profound and wonderful ‘Consciousness-Mind Samadhi’. I discovered that the purity and defilement, existence and non-existence of all Buddha lands are all transformed by my mind. I understood that all this is just the manifestation of mind-consciousness, and from my consciousness nature flows out infinite Tathagatas. Now, I have received the prediction that I will become a Buddha in the future.”

“The Buddha asked me how I attained perfect penetration. I carefully observed the ten directions and realized that they are only the manifestation of the consciousness mind. I made my consciousness mind perfect and bright, entering the nature of perfect reality, staying far away from the nature of reliance on others and the nature of pervasive discrimination, and attained the Patience of Non-Birth. This is my method of practice, and the best method.”

Great Strength (Mahasthamaprapta) Dharma Prince and his fifty-two peers, Bodhisattvas, rose from their seats, bowed to the Buddha’s feet, and said to the Buddha: “I remember in the past, kalpas as many as the sands of the Ganges, a Buddha appeared in the world named Limitless Light. Twelve Tathagatas appeared successively in one kalpa. The last Buddha was named Light Surpassing the Sun and Moon. That Buddha taught me the Buddha Recitation Samadhi. For example, if one person exclusively remembers another, and the other exclusively forgets the first, such two people meeting is like not meeting, and seeing is like not seeing. But if two people remember each other, and the memory of both is deep, then from life to life, they will be together like a form and its shadow, never separating. The Tathagatas of the ten directions pity and think of living beings just like a mother thinks of her child. If the child runs away, what use is the mother’s thinking? If the child thinks of the mother just as the mother thinks of the child, the mother and child will not be far apart through successive lives. If the minds of living beings remember the Buddha and recite the Buddha’s name, they will definitely see the Buddha in the present or future, and will not be far from the Buddha. Without borrowing expedients, they will naturally awaken. Like a person perfumed by incense will have a fragrance on his body. This is called the Adornment of Fragrance and Light. In my original cause ground, I entered the Patience of Non-Birth through the mind of mindfulness of the Buddha. Now in this world I gather in people who are mindful of the Buddha and return them to the Pure Land. The Buddha asks about perfect penetration; I have no choice but to gather in the six roots and maintain pure mindfulness, continuing succinctly to attain Samadhi. This is the foremost.”

Next, a Dharma Prince named Great Strength (Mahasthamaprapta) and his fifty-two Bodhisattva companions all stood up. They bowed respectfully to the Buddha, and then Great Strength began to tell his story: “I remember a long, long time ago, as long as the sands of the Ganges. At that time, a Buddha appeared in the world named Limitless Light. In the following kalpa, twelve Tathagatas appeared in succession, the last one called Light Surpassing the Sun and Moon. That Buddha taught me the method of ‘Buddha Recitation Samadhi’.”

Great Strength explained: “It is like two people, one thinks of the other wholeheartedly, while the other completely forgets the first one. Even if these two people meet, they may not recognize each other. But if both people are thinking of each other, their feelings will become deeper and deeper, and they will be inseparable like a shadow follows a form, even life after life.”

“The Tathagatas of the ten directions love living beings just like a mother misses her child. If the child runs away, it is useless even if the mother misses him. But if the child also misses the mother, then the mother and son will never be separated. Similarly, if the hearts of living beings remember the Buddha, they will definitely see the Buddha now or in the future, and overlap with the Buddha.”

Great Strength continued: “Such a person does not need special methods to naturally become enlightened. Just like a person who dyes incense will naturally have a fragrance on his body, this is called ‘Adornment of Fragrance and Light’. I originally attained the Patience of Non-Birth through reciting the Buddha’s name. Now I am in this world to help those who recite the Buddha’s name to be reborn in the Pure Land.”

“The Buddha asked me how I attained perfect penetration. I gathered in the six roots without choice, maintained pure thoughts continuously, and thus attained Samadhi. This is my method of practice, and the best method.”

Reference

• Selected Buddhist Sutras: The Shurangama Sutra