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.
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?”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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.”
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!”
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.”
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.”
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.”
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.”
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.”
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.”
阿难及诸大众。蒙佛开示。慧觉圆通。得无疑惑。一时合掌。顶礼双足。而白佛言。我等今日。身心皎然。快得无碍。虽复悟知一六亡义。然犹未达圆通本根。世尊。我辈飘零。积劫孤露。何心何虑。预佛天伦。如失乳儿。忽遇慈母。若复因此际会道成。所得密言。还同本悟。则与未闻无有差别。惟垂大悲。惠我秘严。成就如来最后开示。作是语已。五体投地。退藏密机。冀佛冥授。
尔时。世尊普告众中诸大菩萨。及诸漏尽大阿罗汉。汝等菩萨。及阿罗汉。生我法中。得成无学。吾今问汝。最初发心悟十八界。谁为圆通。从何方便。入三摩地。
骄陈那五比丘。即从座起。顶礼佛足。而白佛言。我在鹿苑。及于鸡园。观见如来最初成道。于佛音声。悟明四谛。佛问比丘。我初称解。如来印我。名阿若多。妙音密圆。我于音声。得阿罗汉。佛问圆通。如我所证。音声为上。
优波尼沙陀。即从座起。顶礼佛足。而白佛言。我亦观佛最初成道。观不净相。生大厌离。悟诸色性。以从不净。白骨微尘。归于虚空。空色二无。成无学道。如来印我。名尼沙陀。尘色既尽。妙色密圆。我从色相。得阿罗汉。佛问圆通。如我所证。色因为上。
香严童子。即从座起。顶礼佛足。而白佛言。我闻如来教我谛观。诸有为相。我时辞佛。宴晦清斋。见诸比丘烧沉水香。香气寂然。来入鼻中。我观此气。非木非空。非烟非火。去无所著。来无所从。由是意销。发明无漏。如来印我。得香严号。尘气倏灭。妙香密圆。我从香严。得阿罗汉。佛问圆通。如我所证。香严为上。
药王药上二法王子。并在会中。五百梵天。即从座起。顶礼佛足。而白佛言。我无始劫。为世良医。口中尝此娑婆世界。草木金石。名数凡有十万八千。如是悉知苦醋咸淡。甘辛等味。并诸和合俱生变异。是冷是热。有毒无毒。悉能遍知。承事如来。了知味性。非空非有。非即身心。非离身心。分别味因。从是开悟。蒙佛如来。印我昆季。药王药上二菩萨名。今于会中。为法王子。因味觉明。位登菩萨。佛问圆通。如我所证。味因为上。
跋陀婆罗。并其同伴。十六开士。即从座起。顶礼佛足。而白佛言。我等先于威音王佛。闻法出家。于浴僧时。随例入室。忽悟水因。既不洗尘。亦不洗体。中间安然。得无所有。宿习无忘。乃至今时。从佛出家。今得无学。彼佛名我。跋陀婆罗。妙触宣明。成佛子住。佛问圆通。如我所证。触因为上。
摩诃迦叶。及紫金光比丘尼等。即从座起。顶礼佛足。而白佛言。我于往劫。于此界中。有佛出世。名日月灯。我得亲近。闻法修学。佛灭度后。供养舍利。燃灯续明。以紫光金涂佛形像。自尔已来。世世生生。身常圆满。紫金光聚。此紫金光比丘尼者。即我眷属。同时发心。我观世间。六尘变坏。惟以空寂。修于灭尽。身心乃能度百千劫。犹如弹指。我以空法。成阿罗汉。世尊说我。头陀为最。妙法开明。销灭诸漏。佛问圆通。如我所证。法因为上。
阿那律陀。即从座起。顶礼佛足。而白佛言。我初出家。常乐睡眠。如来诃我为畜生类。我闻佛诃。啼泣自责。七日不眠。失其双目。世尊示我乐见照明。金刚三昧。我不因眼。观见十方。精真洞然。如观掌果。如来印我。成阿罗汉。佛问圆通。如我所证。旋见循元。斯为第一。
周利槃特迦。即从座起。顶礼佛足。而白佛言。我阙诵持。无多闻性。最初值佛。闻法出家。忆持如来一句伽陀。于一百日。得前遗后。得后遗前。佛愍我愚。教我安居调出入息。我时观息。微细穷尽。生住异灭。诸行刹那。其心豁然。得大无碍。乃至漏尽。成阿罗汉。住佛座下。印成无学。佛问圆通。如我所证。返息循空。斯为第一。
骄梵钵提。即从座起。顶礼佛足。而白佛言。我有口业。于过去劫。轻弄沙门。世世生生。有牛齝病。如来示我一味清净。心地法门。我得灭心。入三摩地。观味之知。非体非物。应念得超世间诸漏。内脱身心。外遗世界。远离三有。如鸟出笼。离垢销尘。法眼清净。成阿罗汉。如来亲印。登无学道。佛问圆通。如我所证。还味旋知。斯为第一。
毕陵伽婆蹉。即从座起。顶礼佛足。而白佛言。我初发心从佛入道。数闻如来说诸世间。不可乐事。乞食城中。心思法门。不觉路中毒刺伤足。举身疼痛。我念有知。知此深痛。虽觉觉痛。觉清净心。无痛痛觉。我又思惟。如是一身。宁有双觉。摄念未久。身心忽空。三七日中。诸漏虚尽。成阿罗汉。得亲印记。发明无学。佛问圆通。如我所证。纯觉遗身。斯为第一。
须菩提。即从座起。顶礼佛足。而白佛言。我旷劫来。心得无碍。自忆受生如恒河沙。初在母胎。即知空寂。如是乃至十方成空。亦令众生证得空性。蒙如来发性觉真空。空性圆明。得阿罗汉。顿入如来宝明空海。同佛知见。印成无学。解脱性空。我为无上。佛问圆通。如我所证。诸相入非。非所非尽。旋法归无。斯为第一。
舍利弗。即从座起。顶礼佛足。而白佛言。我旷劫来。心见清净。如是受生如恒河沙。世出世间种种变化。一见则通。获无障碍。我于路中。逢迦叶波兄弟相逐。宣说因缘。悟心无际。从佛出家。见觉明圆。得大无畏。成阿罗汉。为佛长子。从佛口生。从法化生。佛问圆通。如我所证。心见发光。光极知见。斯为第一。
普贤菩萨。即从座起。顶礼佛足。而白佛言。我已曾与恒沙如来。为法王子。十方如来。教其弟子。菩萨根者。修普贤行。从我立名。世尊。我用心闻。分别众生所有知见。若于他方恒沙界外。有一众生。心中发明普贤行者。我于尔时。乘六牙象。分身百千。皆至其处。纵彼障深。未合见我。我与其人暗中摩顶。拥护安慰。令其成就。佛问圆通。我说本因。心闻发明。分别自在。斯为第一。
孙陀罗难陀。即从座起。顶礼佛足。而白佛言。我初出家。从佛入道。虽具戒律。于三摩提。心常散动。未获无漏。世尊教我。及俱絺罗。观鼻端白。我初谛观。经三七日。见鼻中气出入如烟。身心内明。圆洞世界。遍成虚净。犹如琉璃。烟相渐销。鼻息成白。心开漏尽。诸出入息化为光明。照十方界。得阿罗汉。世尊记我。当得菩提。佛问圆通。我以销息。息久发明。明圆灭漏。斯为第一。
富楼那弥多罗尼子。即从座起。顶礼佛足。而白佛言。我旷劫来。辩才无碍。宣说苦空。深达实相。如是乃至恒沙如来。秘密法门。我于众中。微妙开示。得无所畏。世尊知我有大辩才。以音声轮。教我发扬。我于佛前。助佛转轮。因狮子吼。成阿罗汉。世尊印我。说法无上。佛问圆通。我以法音。降伏魔怨。销灭诸漏。斯为第一。
优波离。即从座起。顶礼佛足。而白佛言。我亲随佛。逾城出家。亲观如来六年勤苦。亲见如来降伏诸魔。制诸外道。解脱世间贪欲诸漏。承佛教戒。如是乃至三千威仪。八万微细。性业遮业。悉皆清净。身心寂灭。成阿罗汉。我是如来众中纲纪。亲印我心。持戒修身。众推无上。佛问圆通。我以执身。身得自在。次第执心。心得通达。然后身心。一切通利。斯为第一。
大目犍连。即从座起。顶礼佛足。而白佛言。我初于路乞食。逢遇优楼频螺。伽耶。那提。三迦叶波。宣说如来因缘深义。我顿发心。得大通达。如来惠我袈裟着身。须发自落。我游十方。得无挂碍。神通发明。推为无上。成阿罗汉。宁惟世尊。十方如来叹我神力。圆明清净。自在无畏。佛问圆通。我以旋湛。心光发宣。如澄浊流。久成清莹。斯为第一。
乌刍瑟摩。于如来前。合掌顶礼佛之双足。而白佛言。我常先忆。久远劫前。性多贪欲。有佛出世。名曰空王。说多淫人。成猛火聚。教我遍观百骸四肢。诸冷暖气。神光内凝。化多淫心成智慧火。从是诸佛皆呼召我。名为火头。我以火光三昧力故。成阿罗汉。心发大愿。诸佛成道。我为力士。亲伏魔怨。佛问圆通。我以谛观。身心暖触。无碍流通。诸漏既销。生大宝焰。登无上觉。斯为第一。
持地菩萨。即从座起。顶礼佛足。而白佛言。我念往昔。普光如来。出现于世。我为比丘。常于一切要路津口。田地险隘。有不如法。妨损车马。我皆平填。或作桥梁。或负沙土。如是勤苦。经无量佛出现于世。或有众生。于阛阓处。要人擎物。我先为擎。至其所诣。放物即行。不取其直。毗舍浮佛。现在世时。世多饥荒。我为负人。无问远近。惟取一钱。或有车牛被于陷溺。我有神力。为其推轮。拔其苦恼。时国大王筵佛设斋。我于尔时。平地待佛。毗舍如来。摩顶谓我。当平心地。则世界地。一切皆平。我即心开。见身微尘。与造世界所有微尘。等无差别。微尘自性。不相触摩。乃至刀兵。亦无所触。我于法性。悟无生忍。成阿罗汉。回心今入菩萨位中。闻诸如来。宣妙莲花佛知见地。我先证明。而为上首。佛问圆通。我以谛观。身界二尘。等无差别。本如来藏。虚妄发尘。尘销智圆。成无上道。斯为第一。
月光童子。即从座起。顶礼佛足。而白佛言。我忆往昔。恒河沙劫。有佛出世。名为水天。教诸菩萨修习水精。入三摩地。观于身中。水性无夺。初从涕唾。如是穷尽。津液精血。大小便利。身中漩洑。水性一同。见水身中。与世界外浮幢王刹。诸香水海。等无差别。我于是时。初成此观。但见其水。未得无身。当为比丘。室中安禅。我有弟子。窥窗观室。惟见清水遍在屋中。了无所见。童稚无知。取一瓦砾投于水内。激水作声。顾盼而去。我出定后。顿觉心痛。如舍利弗遭违害鬼。我自思惟。今我已得阿罗汉道。久离病缘。云何今日忽生心痛。将无退失。尔时。童子捷来我前。说如上事。我则告言。汝更见水。可即开门。入此水中。除去瓦砾。童子奉教。后入定时。还复见水。瓦砾宛然。开门除出。我后出定。身质如初。逢无量佛。如是至于山海自在通王如来。方得亡身。与十方界。诸香水海。性合真空。无二无别。今于如来得童真名。预菩萨会。佛问圆通。我以水性。一味流通。得无生忍。圆满菩提。斯为第一。
琉璃光法王子。即从座起。顶礼佛足。而白佛言。我忆往昔。经恒沙劫。有佛出世。名无量声。开示菩萨本觉妙明。观此世界。及众生身。皆是妄缘。风力所转。我于尔时。观界安立。观世动时。观身动止。观心动念。诸动无二。等无差别。我时了觉此群动性。来无所从。去无所至。十方微尘颠倒众生。同一虚妄。如是乃至三千大千。一世界内。所有众生。如一器中。贮百蚊蚋。啾啾乱鸣。于分寸中。鼓发狂闹。逢佛未几。得无生忍。尔时心开。乃见东方不动佛国。为法王子。事十方佛。身心发光。洞彻无碍。佛问圆通。我以观察风力无依。悟菩提心。入三摩地。合十方佛传一妙心。斯为第一。
虚空藏菩萨。即从座起。顶礼佛足。而白佛言。我与如来。定光佛所。得无边身。尔时。手执四大宝珠。照明十方微尘佛刹。化成虚空。又于自心现大圆镜。内放十种微妙宝光。流灌十方。尽虚空际。诸幢王刹。来入镜内。涉入我身。身同虚空。不相妨碍。身能善入微尘国土。广行佛事。得大随顺。此大神力。由我谛观。四大无依。妄想生灭。虚空无二。佛国本同。于同发明。得无生忍。佛问圆通。我以观察虚空无边。入三摩地。妙力圆明。斯为第一。
弥勒菩萨。即从座起。顶礼佛足。而白佛言。我忆往昔。经微尘劫。有佛出世。名日月灯明。我从彼佛。而得出家。心重世名。好游族姓。尔时。世尊教我修习惟心识定。入三摩地。历劫已来。以此三昧。事恒沙佛。求世名心。歇灭无有。至燃灯佛出现于世。我乃得成。无上妙圆识心三昧。乃至尽空如来国土。净秽有无。皆是我心变化所现。世尊。我了如是惟心识故。识性流出无量如来。今得授记。次补佛处。佛问圆通。我以谛观十方惟识。识心圆明。入圆成实。远离依他。及遍计执。得无生忍。斯为第一。
大势至法王子。与其同伦。五十二菩萨。即从座起。顶礼佛足。而白佛言。我忆往昔。恒河沙劫。有佛出世。名无量光。十二如来。相继一劫。其最后佛。名超日月光。彼佛教我念佛三昧。譬如有人。一专为忆。一人专忘。如是二人。若逢不逢。或见非见。二人相忆。二忆念深。如是乃至从生至生。同于形影。不相乖异。十方如来。怜念众生。如母忆子。若子逃逝。虽忆何为。子若忆母。如母忆时。母子历生。不相违远。若众生心。忆佛念佛。现前当来。必定见佛。去佛不远。不假方便。自得心开。如染香人。身有香气。此则名曰。香光庄严。我本因地。以念佛心。入无生忍。今于此界。摄念佛人。归于净土。佛问圆通。我无选择。都摄六根。净念相继。得三摩地。斯为第一。
Buddha Mind 