Twenty-Five Sages Share Their Insights About Practice
Having received the Buddha’s instruction, Ananda and the others in the assembly gained such clarity as never before. Ananda placed his palms together, prostrated, and then said, “Today our bodies and minds are cloudless, delighted, and unobstructed. We have now understood the meaning of ‘when the six are untied, the one will vanish’, but we don’t know yet to choose which one of the sense-faculties that can lead us to break through.
“World Honored One, we have been drifting for eons, homeless and alone. How could we have imagined that we would have the greatest fortune to take refuge in the Buddha, like an orphan suddenly reuniting with his beloved mother. Now that we have been given such a profound teaching, if our practice remains the same without breakthrough, it would be no different than we had never heard. We only hope that the most compassionate Buddha will bestow upon us the Ultimate Instruction and lead us to become fully enlightened.”
After saying this, he prostrated and retreated into his inner concentration, readying himself for the Buddha’s secret teaching.
阿難及諸大眾，蒙佛開示，慧覺圓通，得無疑惑。一時合掌，頂禮雙足，而白佛言：我等今日身心皎然，快得無礙。雖復悟知一六亡義。然猶未達圓通本根。世尊。我輩飄零，積劫孤露。何心何慮，預佛天倫。如失乳兒，忽遇慈母。若復因此際會道成。所得密言，還同本悟。則與未聞無有差別。惟垂大悲，惠我秘嚴。成就如來最後開示。作是語已。五體投地。退藏密機，冀佛冥授。
The Buddha turned to the great Bodhisattvas and great Arhats in the assembly, who had stopped all outflows, and said, “All of you Bodhisattvas and Arhats, who have completed all study and all practice, who have attained the ultimate state, let me ask you this: which one of the eighteen fields of sense did you regard as the best means for perfecting your meditation and leading you to enter the state of Samadhi?”
爾時世尊，普告眾中諸大菩薩，及諸漏盡大阿羅漢。汝等菩薩及阿羅漢，生我法中，得成無學。吾今問汝，最初發心悟十八界，誰為圓通，從何方便入三摩地。
Kaundinya (one of the first five bhiksus) stood up, prostrated, and said, “Back then in the Deer Park and the Pheasant Garden, we were the first to witness the Buddha attain enlightenment. Upon hearing the Buddha speak, we understood the Four Noble Truths. The Buddha verified my realization and named me Ajnata (The First to Know). It was through hearing the Buddha’s all-embracing, wondrous voice that I attained Arhatship, so to me sound is the best means.”
憍陳那五比丘，即從座起，頂禮佛足，而白佛言：我在鹿苑，及於雞園，觀見如來最初成道。於佛音聲，悟明四諦。佛問比丘，我初稱解。如來印我名阿若多。妙音密圓。我於音聲得阿羅漢。佛問圓通，如我所證，音聲為上。
Upanisad rose from his seat, prostrated, and said, “I also had the fortune to meet the Buddha soon after His Enlightenment. My meditation was focused on contemplating the impurity of forms, which I found greatly repulsive. I realized that all forms, including our bleached bones, arose from impurity and would return to the void, where neither form nor emptiness truly exist. Through this realization I achieved the state beyond study, so the Buddha gave me the name Upanisad. Ever since I no longer perceive objects in form, and their wondrous nature is revealed everywhere. It was through contemplating form that I attained Arhatship, so it is the best method to me.”
優波尼沙陀，即從座起，頂禮佛足，而白佛言：我亦觀佛最初成道。觀不淨相，生大厭離。悟諸色性。以從不淨白骨微塵，歸於虛空。空色二無，成無學道。如來印我名尼沙陀。塵色既盡，妙色密圓。我從色相，得阿羅漢。佛問圓通，如我所證，色因為上。
A Bodhisattva named ‘Sublimity of Fragrance’ stood up, prostrated, and said, “I heard the Buddha teach how to look into all worldly phenomena, then I retreated into simplicity to set my mind at rest. I observed that how the fragrance of lit sandalwood incense silently entered my nostrils. I realized that the smell was neither wood, nor space, nor smoke, nor fire – it’s coming from nowhere and going nowhere. As a result of this contemplation, my distinction-making mentality vanished, and I achieved the state of no-outflow. The Buddha sealed my realization and named me Sublimity of Fragrance. To me the relative smell has vanished, but the wondrous essence of fragrance has become all-embracing. It was through the means of smell that I attained Arhatship, so it is the best method to me.”
香嚴童子，即從座起，頂禮佛足，而白佛言：我聞如來教我諦觀諸有為相。我時辭佛，宴晦清齋。見諸比丘燒沈水香，香氣寂然來入鼻中。我觀此氣，非木非空，非煙非火，去無所著，來無所從，由是意銷，發明無漏。如來印我得香嚴號。塵氣倏滅，妙香密圓。我從香嚴，得阿羅漢。佛問圓通，如我所證，香嚴為上。
Bhaisajya-raja and Bhaisajya-samudgata, among five hundred gods from the Heavens of Brahma who attended the assembly together, both rose from their seats, prostrated, and said, “As responsible physicians serving this Saha world for countless eons, we have tasted one hundred and eight thousand kinds of herbs, woods, metals, and minerals, in order to discern their flavors (bitter, sour, salty, insipid, sweet, or spicy), their individual functions as well as various combined effects (cooling or warming, poisonous or harmless), so we have known them all. Because of the Buddha’s teaching, we came to understand that the nature of taste is neither empty nor existing, neither arises from body/mind nor exists apart from them. Thus we became enlightened. The Buddha verified our realization and named us the Bodhisattva King of Healing and the Bodhisattva Master of Healing. Now in this assembly we are ranked among the Dharma princes (in reference to the Buddha being the Dharma King). Since we attained the Bodhisattva state through discerning flavors, so we believe taste is the best means.”
藥王藥上二法王子，并在會中五百梵天，即從座起，頂禮佛足而白佛言：我無始劫，為世良醫，口中嘗此娑婆世界草木金石，名數凡有十萬八千。如是悉知苦酢鹹淡甘辛等味。并諸和合俱生變異，是冷是熱，有毒無毒，悉能遍知。承事如來，了知味性，非空非有，非即身心，非離身心。分別味因，從是開悟。蒙佛如來印我昆季，藥王藥上二菩薩名。今於會中為法王子。因味覺明，位登菩薩。佛問圓通，如我所證，味因為上。
Bhadrapala and sixteen great Bodhisattvas rose from their seats and prostrated at the Buddha’s feet, then Bhadrapala said respectfully, “Back then we heard the Buddha’s awe-inspiring teachings and followed Him into the monastic life. Once, when I entered a bath, upon contacting with the water, I suddenly understood that the causal water cleansed neither the dirt nor the body, and I felt such ease in the midst of nothingness. I have never forgotten that experience, and ever since I followed the Buddha into the monastic life, I have achieved the state beyond study. The Buddha named me Bhadrapala and I am now a Bodhisattva – a child of the Buddha. Since I became enlightened through the wondrousness of contacting with tangible objects, to me touch is the best means.”
跋陀婆羅，并其同伴十六開士，即從座起，頂禮佛足，而白佛言：我等先於威音王佛，聞法出家。於浴僧時，隨例入室。忽悟水因，既不洗塵，亦不洗體，中間安然，得無所有。宿習無忘。乃至今時從佛出家，令得無學。彼佛名我跋陀婆羅。妙觸宣明，成佛子住。佛問圓通如我所證，觸因為上。
Mahakasyapa stood up with Bhiksuni Purple-Golden Radiance and others, prostrated and said, “In a former eon, when Candrasuryapradipa (Sun Moon Bright) Buddha appeared in this world, I had the chance to follow and practice under His instructions. After Sun Moon Bright Buddha entered Nirvana, I made offerings to His relics, lit lamps to perpetuate His light, and gilded His statue with purple-golden powder. Since then, life after life, my body has always been flawless and radiant with perfect golden light. Bhiksuni Purple-Golden Radiance and these others here are my companions who made commitment together with me to become enlightened. My practice was focused on contemplating the perishing and diminishing of the six worldly dusts (six kinds of sense data). I realized that only through entering Samadhi – the state of emptiness and stillness – could all the sense data be completely extinguished, and thus the body and mind were able to pass through hundreds and thousands of eons in a snap of fingers. So I became Arhat through contemplating the emptiness (and thereby eradicating all dharma – things and ideas). The Buddha declared that I was the foremost practitioner of beneficial asceticism, since I had put an end to all outflows while realizing the wondrous nature of all objects. Therefore, to me the contemplation of emptiness is the best method.”
摩訶迦葉，及紫金光比丘尼等，即從座起，頂禮佛足，而白佛言：我於往劫，於此界中，有佛出世，名日月燈。我得親近，聞法修學。佛滅度後，供養舍利，然燈續明。以紫光金塗佛形像。自爾已來，世世生生，身常圓滿紫金光聚。此紫金光比丘尼等，即我眷屬，同時發心。我觀世間六塵變壞，唯以空寂修於滅盡，身心乃能度百千劫，猶如彈指。我以空法成阿羅漢。世尊說我頭陀為最。妙法開明，銷滅諸漏。佛問圓通，如我所證，法因為上。
Aniruddha then stood up, prostrated and said, “When I first entered the monastic life, I was too fond of sleeping that the Tathagata admonished me, saying that I was no better than an animal. Hearing the reprimand, I blamed myself and cried for seven days without sleeping until I went completely blind in both eyes. Then the Buddha taught me to take delight in Vajra Samadhi, which enabled me to see all things in all ten directions with such penetrating clarity and accuracy as if I was looking at a fruit in my palm. The Tathagata then sealed my attainment of Arhatship. So I believe that to turn the faculty of seeing around and trace back to its very source is the best means of perfection.”
阿那律陀，即從座起，頂禮佛足，而白佛言：我初出家，常樂睡眠。如來訶我為畜生類。我聞佛訶，啼泣自責。七日不眠，失其雙目。世尊示我樂見照明金剛三昧。我不因眼，觀見十方。精真洞然，如觀掌果。如來印我成阿羅漢。佛問圓通，如我所證，旋見循元，斯為第一。
Ksudrapanthaka stood up, prostrated and said, “I had poor memory and very little learning. Then I met the Buddha and heard of the Dharma, so I entered the monastic life. But when I tried for a hundred days to memorize a single line of His gatha, I still couldn’t retain the whole sentence in memory. The Buddha took pity on my stupidity and instructed me to find a quiet place where I could focus on regulating my breathing. Meticulously I examined each breath and realized that its arising, continuing, changing, and ceasing only lasted a mere instant. My mind became clearer and clearer until one day all of a sudden it was completely freed from impediments. Thus all my outflows were ended and I attained Arhatship. I came to stay with the Buddha who verified that I needed no further study. Now in reply to the Buddha’s question about the best means to make breakthrough, I believe that tracing the breath back to its empty state is the Way.”
周利槃特迦，即從座起，頂禮佛足，而白佛言：我闕誦持，無多聞性。最初值佛，聞法出家。憶持如來一句伽陀。於一百日，得前遺後，得後遺前。佛愍我愚，教我安居調出入息。我時觀息，微細窮盡，生住異滅，諸行剎那。其心豁然。得大無礙。乃至漏盡成阿羅漢。住佛座下，印成無學。佛問圓通，如我所證，反息循空，斯為第一。
Gavampati then rose from his seat, prostrated and said, “I once committed a sin through verbally insulting a monk, therefore life after life I had been suffering from an illness that caused me to chew like a cow. The Tathagata showed me how to practice the Dharma of One Mind, through which my distinction-making mind ceased, and I entered the state of Samadhi. As I contemplated the nature of all flavors, I realized that everything is neither subjective nor objective, that nothing comes from the tongue-faculty and nor does it come from the object of taste. Thereby I transcended all worldly outflows and disengaged myself from the inner body and mind, as well as from the outer world, freeing myself from the three realms of existence, like a bird being released from its cage. Thus I steered clear of impurities and defilements, obtained pure Dharma eye, and attained Arhatship. The Tathagata verified that I have reached the stage beyond study. Now that the Buddha asks about the best means of breakthrough, I believe that turning around the awareness of forms and flavors, and tracing back to the knower is the Way.”
憍梵砵提，即從座起，頂禮佛足，而白佛言：我有口業，於過去劫輕弄沙門，世世生生有牛呵病。如來示我一味清淨心地法門。我得滅心入三摩地。觀味之知，非體非物。應念得超世間諸漏。內脫身心。外遺世界。遠離三有，如鳥出籠。離垢銷塵，法眼清淨，成阿羅漢。如來親印登無學道。佛問圓通，如我所證，還味旋知，斯為第一。
Pilindavatsa then stood up, prostrated and said, “When I started following the Buddha on the Path, I often heard the Tathagata speak about the truth that nothing worldly could bring true joy and happiness. One day, during my almsround in the city, as I was reflecting upon this teaching, I stepped on a poisonous thorn, which caused pain suffusing me all over. I was aware of the deep pain and also of my awareness of the pain, meanwhile I realized that in the pure mind there is neither pain nor awareness of pain. How can one body have two sorts of awareness? I held fast to the thought and before long, all of a sudden, my body and mind became empty. Three weeks later I reached the stage of no-outflow and thereby attained Arhatship. The Buddha sealed my realization and verified that I need no further study. Now in response to the Buddha’s question about the best means for breakthrough, I believe that to purify one’s awareness until the conception of body is completely emptied is the best Way.”
畢陵伽婆蹉，即從座起，頂禮佛足，而白佛言；我初發心從佛入道。數聞如來說諸世間不可樂事。乞食城中，心思法門。不覺路中毒剌傷足，舉身疼痛。我念有知，知此深痛。雖覺覺痛，覺清淨心，無痛痛覺。我又思惟，如是一身，寧有雙覺。攝念未久，身心忽空。三七日中，諸漏虛盡，成阿羅漢。得親印記，發明無學。佛問圓通，如我所證，純覺遺身，斯為第一。
Subhuti then rose from his seat, prostrated and said, “Ever since countless eons ago, my mind has been free from all obstacles, and I have been able to remember all my past lives as countless as the sands in the Ganges. Even when I was in my mother’s womb, I had already realized the stillness of emptiness. Afterwards I went on realizing that everything throughout the ten directions is empty, and I led others to realize emptiness as well. Then the Tathagata revealed to me that such emptiness is the essential nature of awareness, and with the perfection of my essential nature I attained Arhatship, entering the Tathagata’s Precious Luminosity as immense as space and oceans, where I got to witness the Buddha’s boundless wisdom and vision. The Buddha verified that I needed no further study, and that I was the foremost in attaining liberation through realizing emptiness. Now the Buddha asks us to share the best means of breakthrough, I believe that to realize all is empty – including what realizes emptiness is empty as well, and the emptiness itself is also empty – is the best Way.”
須菩提，即從座起，頂禮佛足，而白佛言：我曠劫來，心得無礙。自憶受生如恒河沙。初在母胎，即知空寂。如是乃至十方成空。亦令眾生證得空性。蒙如來發性覺真空。空性圓明，得阿羅漢。頓入如來寶明空海。同佛知見。印成無學。解脫性空，我為無上。佛問圓通，如我所證，諸相入非，非所非盡，旋法歸無斯為第一。
Sariputra stood up, prostrated and said, “For countless eons my mind-vision has been pure and clean, and in my incarnations as countless as the sands in the Ganges I could see through all phenomena without obstacles, either in the mundane world or out of the mundane world. Then I encountered the Kasyapa brothers who were preaching the doctrine of causes and conditions, and upon listening my mind further awakened to the boundless Truth. I then left home to follow the Buddha and perfected my vision and wisdom, thus I attained fearlessness and Arhatship, being qualified as the Buddha’s senior disciple, reborn from the Buddha’s mouth and transformed by the Dharma. In reply to the Buddha’s question about the best means to enlightenment, I believe that following the light of mind-vision until it reaches the ultimate wisdom and the vision of the Buddhas is the best method.”
舍利弗，即從座起，頂禮佛足，而白佛言：我曠劫來，心見清淨。如是受生如恒河沙。世出世間種種變化，一見則通，獲無障礙。我於路中，逢迦葉波兄弟相逐，宣說因緣，悟心無際。從佛出家，見覺明圓，得大無畏，成阿羅漢。為佛長子，從佛口生，從法化生。佛問圓通，如我所證，心見發光，光極知見，斯為第一。
Samantabhadra Bodhisattva (the Bodhisattva of Universal Goodness) rose from his seat, prostrated and said, “I have been a Dharma prince of countless Tathagatas, who have been teaching their disciples inborn with Bodhi roots to undertake the practice of Universal Goodness – the practice for which I am named. World Honored One, I always use my mind to listen to the views of all sentient beings. Whenever any of the beings wishes to practice Universal Goodness, even though in a place infinitely distant from here, I immediately generate hundreds of thousands of apparitions riding a six-tusked white elephant (the color white symbolizes the Buddha’s Vehicle; the six tusks represent the six perfections) coming to their aid. Even if the being is unable to see me because of karmic obstruction, I circle his crown to secretly render my support, protection, and comfort, so as to help him succeed. Now the Buddha asks about the best means of breakthrough, I believe that listening with non-discriminative and unattached mind is the best Way.”
普賢菩薩，即從座起，頂禮佛足，而白佛言：我已曾與恒沙如來為法王子。十方如來，教其弟子菩薩根者，修普賢行，從我立名。世尊。我用心聞，分別眾生所有知見。若於他方恒沙界外，有一眾生，心中發明普賢行者，我於爾時乘六牙象，分身百千，皆至其處。縱彼障深，未得見我。我與其人暗中摩頂，擁護安慰，令其成就。佛問圓通，我說本因，心聞發明，分別自在，斯為第一。
Sundarananda stood up, prostrated and said, “When I first started to follow the Buddha on the Path, although I kept the precepts rigorously, I failed to enter Samadhi because my mind was so distracted and scattered that I couldn’t stop my outflows. The World Honored One then taught Maha-Kausthila and me to fix the mind on the tip of the nose. After three weeks of practicing on mindfulness in this way, my body and mind became calm and clear, watching the breath going through my nostrils like smoke, while the world appearing as empty and clear as crystal. Gradually the smoke of my breathing was refined and whitened. As the mind opened up and all outflows came to an end, my in-breath and out-breath were transformed into pure light illuminating all ten directions. Thus I attained Arhatship. The World Honored One predicted that I would surely realize Bodhi. Now I believe that the best means to make breakthrough is through purifying breath into pure light. Once the transformation is complete, all outflows naturally cease. This is the best method.”
孫陀羅難陀，即從座起，頂禮佛足，而白佛言：我初出家從佛入道，雖具戒律。於三摩地心常散動未獲無漏。世尊教我，及拘絺羅，觀鼻端白。我初諦觀，經三七日。見鼻中氣出入如煙。身心內明，圓洞世界，遍成虛淨，猶如琉璃。煙相漸銷，鼻息成白。心開漏盡，諸出入息化為光明，照十方界，得阿羅漢。世尊記我當得菩提。佛問圓通，我以銷息，息久發明，明圓滅漏，斯為第一。
Then Purnamaitrayaniputra rose from his seat, prostrated and said, “Ever since eons ago, I have been equipped with the power of speech, which enables me to preach the profound Truth of suffering and emptiness. Therefore, I have become completely fearless giving subtle and sublime Dharma talks, guiding people towards the countless wondrous teachings of the Buddhas. Knowing that I was gifted with great eloquence, the World Honored One taught me how to optimize my voice to spread the Dharma. I followed the Buddha as an assistant in turning the Dharma Wheel. Thus I attained Arhatship through generating the Lion’s Roar. The Buddha verified that my skill in speaking the Dharma is supreme. So I believe that using the sound of Dharma to subdue demons and end outflows is the best means.”
富樓那彌多羅尼子，即從座起，頂禮佛足，而白佛言：我曠劫來，辯才無礙。宣說苦空，深達實相。如是乃至恒沙如來秘密法門，我於眾中微妙開示，得無所畏。世尊知我有大辯才，以音聲輪教我發揚。我於佛前助佛轉輪，因師子吼，成阿羅漢。世尊印我說法無上。佛問圓通，我以法音降伏魔怨，銷滅諸漏。斯為第一。
Upali stood up, prostrated and said, “I had been there throughout the Buddha’s journey, from His first leaving home, to His hardship during the six years of ascetic practice, to His subduing demons, overcoming heretics, and finally liberating Himself from worldly desires and all outflows. The Buddha taught me discipline and precepts, including three thousand kinds of magnificent deportment and eighty thousand subtle aspects of demeanor. By practicing them I purified all my past karmas, and with a still body and clear mind, I attained Arhatship. The Buddha verified my realization, and I am a master of precepts in the Tathagata’s assembly, regarded by others as a leader. Now in reply to the question about what brings breakthrough to enlightenment, I believe that self-discipline is the best Way – first by training the body until it is totally at ease with precepts, then by training the mind until it is free of all impediments – thus both the body and mind are liberated.”
優波離，即從座起，頂禮佛足，而白佛言：我親隨佛踰城出家。親觀如來六年勤苦。親見如來降伏諸魔，制諸外道。解脫世間貪欲諸漏。承佛教戒。如是乃至三千威儀，八萬微細，性業遮業，悉皆清淨。身心寂滅，成阿羅漢。我是如來眾中綱紀。親印我心。持戒修身，眾推為上。佛問圓通，我以執身，身得自在，次第執心，心得通達，然後身心一切通利，斯為第一。
Great Maudgalyayana rose from his seat, prostrated and said, “Once I was a beggar in the street, and one day I met the three Kasyapa brothers, Uruvilva, Gaya and Nadi, who were preaching the Tathagata’s teaching about causation, which instantly opened my mind, clearing all impediments. Then the Tathagata bestowed me a monk’s robe, and as soon as I put it on, my hair and beard fell off. I could travel throughout all ten directions with no obstruction, and my transcendental powers were esteemed as supreme. Thus I attained Arhatship. The World Honored One, as well as all Tathagatas in the ten directions, verified my spiritual powers as perfect and fearless. Now the Buddha asks about the Way of breakthrough, I believe that returning the mind to stillness to allow the primordial light to appear is the Way, just like settling muddy water until it becomes completely pure and clear.”
大目犍連，即從座起，頂禮佛足，而白佛言：我初於路乞食。逢遇優樓頻螺、伽耶、那提、三迦葉波，宣說如來因緣深義。我頓發心，得大通達。如來惠我袈裟著身，鬚髮自落。我遊十方，得無罣礙。神通發明，推為無上。成阿羅漢。寧唯世尊。十方如來歎我神力，圓明清淨，自在無畏。佛問圓通，我以旋湛，心光發宣，如澄濁流，久成清瑩，斯為第一。
Usschusma then came forward, placing his palms together, prostrated and said, “Many eons ago I was afflicted with sensual desires. At the time a Buddha named The King of Emptiness appeared in the world and revealed that people with too much lust were due to excessive inner hell fires. He instructed me to meditate on the bones in my body, as well as my four limbs and the flow of my hot and cold breaths. Then, by turning around my light and concentrating it inwardly, I transcended the lustful mind into wisdom fire. Ever since I was named ‘Fire-Head’ by all the Buddhas. So I attained Arhatship through the power of Fire Light Samadhi. I made a great vow that I would serve as a vajra-warrior and come to anyone’s aid when they’re aspired to become a Buddha, to help them overcome demons and adversaries. Now the Buddha asks us to share the best method of achieving breakthrough, to me it is looking into the heated places in the body and mind, until all channels become unobstructed, and all outflows ceased. The magnificent Precious Blaze will get ignited, lighting all the way to Supreme Enlightenment!”
烏芻瑟摩，於如來前，合掌頂禮佛之雙足，而白佛言：我常先憶久遠劫前，性多貪欲。有佛出世，名曰空王。說多婬人，成猛火聚。教我遍觀百骸四肢諸冷煖氣。神光內凝，化多婬心成智慧火。從是諸佛皆呼召我，名為火頭。我以火光三昧力故，成阿羅漢。心發大願，諸佛成道，我為力士，親伏魔怨。佛問圓通，我以諦觀身心煖觸，無礙流通，諸漏既銷，生大寶燄，登無上覺，斯為第一。
Dharanimdhara Bodhisattva stood up, prostrated and said, “Back when the Buddha of Universal Light was present in the world, I was a monk building bridges and carrying sand or dirt to improve condition in all roads, fields and fords. During the time when countless Buddhas appeared in the world, I continued to work hard, transporting goods for people without seeking any payment. When the Buddha Visvabhu was present, there happened to be widespread famine in the world, I would transport people and accept only a small coin no matter how long the distance. If an ox-cart got stuck in mud, I would apply my superpower to push its wheels free. When the king invited the Buddha Visvabhu to a vegetarian feast, I leveled the road beforehand and waited by the roadside. Upon arrival, the Buddha Visvabhu circled His hand on the crown of my head and told me, ‘You should level the ground of your mind, then the ground of the entire world will become level as well.” Instantly my mind was opened, and I saw that my body and the whole world were made of exactly the same molecular elements. The inherent nature of these molecules was such that they could never come into contact with each other, not even with sharp objects. I awakened to the patient endurance of no-birth and became an Arhat. Then by turning my mind inwards, I attained the Bodhisattva stage. When I heard the Tathagatas expounding on the Buddha’s Lotus-flower Sutra, I was the first to realize its wisdom and became a leader of the assembly. So I believe that the best method for breakthrough is looking into the sameness of body and universe, realizing that they are fundamentally parts of the Tathagata Matrix, that their manifestation is but an illusion – once you realize such emptiness, your wisdom is complete, and you attain the Supreme Bodhi.”
持地菩薩，即從座起，頂禮佛足，而白佛言：我念往昔，普光如來出現於世。我為比丘，常於一切要路津口，田地險隘，有不如法，妨損車馬，我皆平填。或作橋梁。或負沙土。如是勤苦，經無量佛出現於世。或有眾生於闤闠處，要人擎物，我先為擎，至其所詣，放物即行，不取其直。毗舍浮佛現在世時，世多饑荒。我為負人，無問遠近，唯取一錢。或有車牛被於，泥溺，我有神力，為其推輪，拔其苦惱。時國大王延佛設齋。我於爾時平地待佛。毗舍如來，摩頂謂我，當平心地，則世界地一切皆平。我即心開，見身微塵，與造世界所有微塵等無差別。微塵自性，不相觸摩。乃至刀兵亦無所觸。我於法性，悟無生忍，成阿羅漢。迴心今入菩薩位中。聞諸如來宣妙蓮華佛知見地，我先證明而為上首。佛問圓通，我以諦觀身界二塵，等無差別，本如來藏，虛妄發塵，塵銷智圓，成無上道，斯為第一。
Candraprabha Bodhisattva rose from his seat, prostrated and said, “Countless eons ago, when a Buddha named Water and Sky was present in the world, he taught Bodhisattvas to enter Samadhi through contemplating the nature of water. The method is looking into all the fluids in one’s body, starting with tears and saliva, then snot and mucus, marrow and blood, urine and excrement, and so forth. Upon such contemplation, you realize that the inherent nature of all kinds of bodily fluid is the same. You also realize that the water inside your body is not any different from all water in the world, including that of the Fragrant Seas that surround the Pure Lands of Buddhas. When I first practiced this as a bhiksu, I realized only the nature of water but failed in relinquishing the body. One day when I was meditating in the state of dhyana, my young disciple peeped through the window and saw my room was filled with nothing but water, so in his childlike ignorance the boy picked up a small piece of tile, tossed it into the water with a splash, and left. When I came out of my dhyana state, I felt a sharp pain in my chest, like the pain Sariputra had upon encountering a demon. I thought to myself: ‘I am already an Arhat and for a long time have ceased creating any condition that might lead to illness. Yet today I suddenly have this pain – does it mean I have a setback?’ At that moment the boy returned and confessed what he did. I instructed me, ‘Next time you see the water again, open the door immediately, wade through the water and remove the tile.’ The boy took it to heart. When I again entered the dhyana state, he saw the water with the tile still in it, so he opened the door and removed the tile. My body was free of pain again when I came out of dhyana. I met countless Buddhas before I encountered Sagara-varadhara-buddhi-vikridita-bhijna Buddha, under whose instruction I ultimately succeeded in relinquishing the conception of body and my body finally vanished. Thereafter the water of my body reunited with the waters of the Fragrant Seas throughout the ten directions, merging together into one true emptiness. Now the Tathagata has given me the title ‘True Virgin’, qualifying me to join in the assembly of Bodhisattvas. In reply to the question about what brings breakthrough to enlightenment, I believe that contemplating the nature of water as it flows and channels, until you realize the Patient Endurance of nonbirth and the perfect wisdom of Bodhi, is the best Way.”
月光童子，即從座起，頂禮佛足，而白佛言：我憶往昔恒河沙劫，有佛出世，名為水天。教諸菩薩修習水觀，入三摩地。觀於身中，水性無奪。初從涕唾，如是窮盡津液精血，大小便利，身中旋復，水性一同。見水身中與世界外浮幢王剎，諸香水海，等無差別。我於是時，初成此觀。但見其水未得無身。當為比丘，室中安禪。我有弟子，闚窗觀室，唯見清水遍在室中，了無所見。童稚無知，取一瓦礫投於水內，激水作聲，顧盼而去。我出定後，頓覺心痛。如舍利弗遭違害鬼。我自思惟，今我已得阿羅漢道，久離病緣。云何今日忽生心痛，將無退失。爾時童子捷來我前，說如上事。我則告言：汝更見水，可即開門，入此水中，除去瓦礫。童子奉教。後入定時，還復見水，瓦礫宛然，開門除出。我後出定，身質如初。逢無量佛，如是至於山海自在通王如來，方得亡身。與十方界諸香水海，性合真空，無二無別。今於如來得童真名，預菩薩會。佛問圓通，我以水性一味流通，得無生忍，圓滿菩提，斯為第一。
The Bodhisattva of Crystal Light stood up, prostrated and said, “I remember countless eons ago there was a Buddha named Infinite Voice, who revealed to Bodhisattvas that enlightenment can be attained by contemplating this world and all beings’ bodies, and realizing that they are all illusory phenomena created by the force of wind. I practiced accordingly, contemplating the way the world is set up, the changing of time, the bodily movement or stillness, the mental processes … And I came to understand that all movements are identical. Fundamentally no process is different from the others. I realized that the nature of all movement is that it comes from nowhere and it goes nowhere. All living beings in the ten directions, as uncountable as dust motes, appear to be the same unreal. In every small world and in every great world, beings everywhere are like mosquitoes trapped in a jar, buzzling madly, hustling pointlessly. Soon after meeting the Buddha Infinite Voice, I became able to abide in Patient Endurance, giving rise to no mental objects. As my mind opened, I saw the Land of the Imperturbable Buddha in the east. Thereby I became a son of the Dharma king, serving all Buddhas throughout the ten directions. My body and mind gave forth rays of light penetrating all worlds without obstruction. Now the Buddha asks about the best means of making breakthrough, I believe that contemplating the rootless nature of the wind and awakening to the Bodhi Mind, thereby entering Samadhi and merging into the profound One Mind transmitted by the Buddhas in the ten directions – this is the best Way.”
琉璃光法王子，即從座起，頂禮佛足，而白佛言：我憶往昔經恒沙劫，有佛出世，名無量聲。開示菩薩本覺妙明。觀此世界及眾生身，皆是妄緣風力所轉。我於爾時，觀界安立，觀世動時，觀身動止，觀心動念，諸動無二，等無差別。我時覺了此群動性，來無所從，去無所至。十方微塵顛倒眾生，同一虛妄，如是乃至三千大千一世界內，所有眾生，如一器中，貯百蚊蚋，啾啾亂鳴，於分寸中鼓發狂鬧。逢佛未幾，得無生忍。爾時心開，乃見東方不動佛國，為法王子，事十方佛。身心發光，洞徹無礙。佛問圓通，我以觀察風力無依，悟菩提心，入三摩地，合十方佛傳一妙心，斯為第一。
Akasagarbha Bodhisattva rose from his seat, prostrated and said, “When the Tathagata and I were with the Buddha Samadhi Light, I realized the boundless body. My hands were holding four great, precious pearls, which illuminated countless Buddha-lands throughout the ten directions and transmuted them into the absolute void. Then a great, immaculate mirror appeared in my mind, emitting ten kinds of subtle, wondrous lights that pervaded all space. The pure lands of all Buddhas were reflected in the mirror inside my body, with everything intermingling seamlessly, since my body was the same unobstructive space. My body could then freely enter countless samsaric lands to do the great Buddha work and respond to beings’ prayers. I acquired such great spiritual power through contemplating the rootless nature of the four primary elements, the delusions that keep arising and ceasing, the vast empty space, and all lands of the Buddhas. It was through this contemplation on nonduality that I attained the Patient Endurance Without Mental Objects. In reply to the Buddha’s question about the best method of perfecting, I believe that thoroughly examining the boundless space and thereby entering the transcendental state of Samadhi is the best Way.”
虛空藏菩薩，即從座起。頂禮佛足，而白佛言：我與如來，定光佛所，得無邊身。爾時手執四大寶珠，照明十方微塵佛剎，化成虛空。又於自心現大圓鏡。內放十種微妙寶光，流灌十方盡虛空際，諸幢王剎，來入鏡內，涉入我身。身同虛空，不相妨礙。身能善入微塵國土，廣行佛事，得大隨順。此大神力，由我諦觀四大無依，妄想生滅，虛空無二，佛國本同。於同發明，得無生忍。佛問圓通，我以觀察虛空無邊，入三摩地，妙力圓明，斯為第一。
Maitreya Bodhisattva then stood up, prostrated and said, “Countless eons ago, I entered the monastic life following a Buddha named Candrasurya-pradipa. However, I was still attached to worldly fame and fond of socializing with noble clans. Then the Tathagata taught me to enter Samadhi through meditating on the illusory nature of perception and consciousness. Ever since, with this Samadhi I have served countless Buddhas and completely eradicated the desire for worldly fame. Eventually, during the time of Dipamkara Buddha, I attained the Supreme Samadhi of the Perfect Mind, and thereby realized that everything in all Buddha lands throughout the infinite space, be it pure or impure, existent or nonexistent, was only manifested due to the activities of my mind. World Honored One, since I understood that the mind is the fundamental cause of everything, I understood that it is from the true nature of the mind that countless Tathagatas are streaming forth. Thus I have been anointed as the successor of the Buddha. Now in reply to the Buddha’s question about the best means of breakthrough, I believe that realizing the perfect and bright nature of the mind through contemplating the reality that everything in the ten directions exists only in consciousness, thereby freeing myself from all attachment and preconception, enabling myself to abide in the Patient Endurance with No Discrimination – this is the best Way.”
彌勒菩薩，即從座起，頂禮佛足，而白佛言：我憶往昔經微塵劫，有佛出世，名日月燈明。我從彼佛而得出家。心重世名，好遊族姓。爾時世尊，教我修習唯心識定，入三摩地。歷劫已來，以此三昧事恒沙佛。求世名心歇滅無有。至然燈佛出現於世。我乃得成無上妙圓識心三昧。乃至盡空如來國土淨穢有無。皆是我心變化所現。世尊。我了如是唯心識故，識性流出無量如來。今得授記，次補佛處。佛問圓通，我以諦觀十方唯識，識心圓明，入圓成實，遠離依他及遍計執，得無生忍，斯為第一。
Together with fifty-two Bodhisattva companions, the Dharma-Prince Mahasthamaprapta (The Great Strength Bodhisattva) stood up, prostrated and said, “Countless eons ago, Amitabha Buddha (Buddha of Infinite Light) was present in the world, succeeded by eleven other Tathagatas in that kalpa. The last Tathagata was called ‘Buddha Light Surpassing the Sun and Moon’, who taught me how to realize the state of Samadhi by focusing my mind on thinking of Amitabha Buddha. We can explain it this way – If a person is constantly thinking of someone, while the latter never thinks of him in return, then even if they’re to meet one day, they may not recognize each other. But if two people constantly have each other in mind for many lifetimes, their connection will grow as intimate and inseparable as a body and its shadow. The Tathagatas in the ten directions always think of all living beings with great compassion, just like a mother thinks of her child. If the child keeps staying away from home, the mother will think of him in vain. If the child is mindful of the mother too, just as she is of him, then the two will be well connected, from lifetime to lifetime. In the same way, a person who is always mindful of the Buddha will surely get to see the Buddha right away or in the future. He/She is never far from the Buddha, and his/her mind will awaken by itself without the aid of any other expedient. Such a person is said to be glorified by the Fragrance and Light of the Buddha, just like someone who has been in the presence of incense will naturally smell like incense. Exactly through practicing mindfulness of the Buddha, I realized the state of Patient Endurance with No Mental Objects Arising. Now I am guiding practitioners who are mindful of the Buddha to reach the Pure Land. I believe that the best means to achieve perfect control of the six senses so as to enter Samadhi is through maintaining a pure mindfulness of the Buddha.”
大勢至法王子，與其同倫五十二菩薩，即從座起，頂禮佛足，而白佛言：我憶往昔恒河沙劫，有佛出世，名無量光。十二如來，相繼一劫。其最後佛名超日月光。彼佛教我念佛三昧。譬如有人，一專為憶，一人專忘，如是二人，若逢不逢，或見非見。二人相憶，二憶念深，如是乃至從生至生，同於形影，不相乖異。十方如來憐念眾生，如母憶子。若子逃逝，雖憶何為。子若憶母如母憶時，母子歷生不相違遠。若眾生心憶佛念佛，現前當來必定見佛。去佛不遠，不假方便自得心開。如染香人，身有香氣。此則名曰香光莊嚴。我本因地以念佛心，入無生忍。今於此界，攝念佛人歸於淨土。佛問圓通，我無選擇，都攝六根淨念相繼，得三摩地，斯為第一。
Buddha Mind 