How 25 of the Buddha's closest disciples attained enlightenment

[Ensapa]

If you have not heard about the Shuragama sutra yet, it is the one of the longest and most profound sutras in the Chinese Mahayana world and upon further investigation Tantra is actually weaved into it. The sutra starts with Ananda being seduced by means of black magic to the verge of break his vows with Matangi's daughter, and right before he could the Buddha emanated a parasol to break the spell. He then proceeded to teach the Dharma to Ananda, specifically meant for him to attain enlightenment.

There is an extremely beautiful section of the sutra that brings tears to my eyes when I read it, when 25 of the Buddha's foremost disciples explained to Ananda how they got enlightened. At the end of all the explanations, the Buddha requested Manjushri to select the best method for Ananda to practice.

I'll be posting them part by part as it is quite huge, with commentary from Master Hsuan Hua.

Twenty-five Means to Enlightenment

I4 The profound transmission of selecting the organ.
J1 Ananda traces his enlightenment and makes grateful obeisance.

Sutra:

Upon receiving the Buddha's instruction, Ananda and the great assembly gained wisdom and awareness that was perfectly penetrating and free of doubt and delusion.

Commentary:

Upon receiving the Buddha's instruction, Ananda and the great assembly gained wisdom and awareness that was perfectly penetrating. At that time their wisdom was complete and bright and their enlightenment reached perfect penetration. And they were free of doubt and delusion.

Sutra:

All at the same time, they placed their palms together, bowed at the Buddha's feet, and he said to the Buddha, "Today our bodies and minds are illumined, and we are happily free from obstruction."

Commentary:

All at the same time, they placed their palms together, bowed at the Buddha's feet, and he said to the Buddha, they made a full prostration at his feet and Ananda said, "Today our bodies and minds are illumined." They clearly understood. "And we are happily free from obstruction. We have attained a blissful state free of hindrance, doubt, and obstacles."

J2 He asks for instruction in the perfect penetration of the organ.
K1 He has not yet penetrated the organ.

Sutra:

We have understood the meaning of the ending of the six and the one. Still, we have not yet gone through to fundamental, perfect penetration.

Commentary:

We have understood the meaning of the ending of the six and the one. We see clearly the principle that when the six are free, the one also is gone. Still, we have not yet gone through to fundamental, perfect penetration. What is the source of perfect penetration? We still don't know.

K2 He is fortunate to meet the Thus Come One.

Sutra:

World Honored One, we who have floated and floundered our way through aeon after aeon, homeless and orphaned, had no idea, we never imagined that we could meet with the Buddha in such a close relationship. We are like lost infants who have suddenly found their compassionate mother.

Commentary:

World Honored One, we sound-hearers with something left to study, who have floated and floundered our way, bobbing and sinking in the bitter sea of birth and death, and failing to get out of the wheel of rebirth, through aeon after aeon, homeless and orphaned, without parents to take care of them, orphans often have no roof over their heads and must sleep out in the open at night. We had no idea, we never imagined that we could meet with the Buddha in such a close relationship. It never occurred to us that we could encounter the Buddha, who is like a compassionate mother to us. We are like lost infants who have suddenly found their compassionate mother. The child that was lost now finds its mother and will have milk to drink.

Sutra:

Because of this, we accomplished the Way in this assembly. Yet, the secret words which we received are the same as our basic enlightenment, and so it is the same as if we hadn't even heard them.

Commentary:

Because of this, opportunity which we have had, because of the dharma the Buddha spoke, we accomplished the Way in this assembly. Yet, the secret words which we received are the same as our basic enlightenment. The secret dharmas which the Buddha taught us were such that each of us were enlightened to different things, and yet the enlightenment is our own, and so it is the same as if we hadn't even heard them. Ananda says, "The dharma the Buddha speaks causes us to become enlightened." The dharma was what the Buddha spoke, but the enlightenment is our own.

We understand our basic nature,
We see our basic mind.

It is not something that is obtained from outside. That's why it's no different than if we hadn't heard at all.

K3 He hopes the Buddha will make the profound transmission.

Sutra:

"We only wish the greatly compassionate one will bestow upon us the profound secret as the Thus Come One's final instruction." After saying this he prostrated himself, withdrew, and held himself ready for the secret opportunity as he awaited the Buddha?s hidden transmission.

Commentary:

Ananda continued to beseech the Buddha. We only wish the greatly compassionate one will bestow upon us the profound secret as the Thus Come One's final instruction. He asks the Buddha to again give rise to great compassion and bestow on him the profound secret dharma, the great Shurangama Samadhi. He wants the water of samadhi. "As the Thus Come One's final instruction. Let this be the ultimate instruction the Buddha gives us." Once he had made this request, he prostrated himself, withdrew, and held himself ready for the secret opportunity. He returned to his seat and waited for Shakyamuni Buddha to transmit the wonderful dharma to him secretly. "Secret" means that although everyone is present, the Buddha transmits a dharma-door to Ananda without the others realizing it. So the text says: as he awaited the Buddha's hidden transmission.

J3 The Buddha instructs all the sages to speak.
K1 The Buddha asks all the sages.

Sutra:

Then the World Honored One told all those in the assembly who were great Bodhisattvas and great Arhats, their outflows extinguished: "All of you Bodhisattvas and Arhats who are born from within my dharma and have attained the stage beyond learning, I now ask you: When you first brought forth your resolve and became enlightened to the eighteen realms, which one of these brought perfect penetration? Through which expedient did you enter samadhi?"

Commentary:

The Buddha knew that Ananda had withdrawn and readied himself for the secret opportunity to receive the Buddha's silent transmission. The Buddha knew what was on Ananda's mind, but for the time being he did not respond to Ananda's request. First he questioned the twenty-five sages. He asked who had obtained perfect penetration and where they had obtained it from. He asked them which sense-organ they used to become enlightened. Then the World Honored One told all those in the assembly who were great Bodhisattvas and great Arhats, their outflows extinguished, this sentence was added as narrative when the sutra was compiled. What follows is the Buddha's words. All of you Bodhisattvas and Arhats who are born from within my dharma and have attained the stage beyond learning, you were

Born from the Buddha's mouth,
Transformationally born from the dharma.

You have reached the fourth fruition of arhatship, the level beyond learning, or you are great Bodhisattvas. I now ask you: When you first brought forth your resolve and became enlightened to the eighteen realms, which one of these brought perfect penetration? In the end, which sense-organ, which realm, was perfectly penetrating? Through which expedient did you enter samadhi? Through which dharma-door did you attain samadhi?

K2 The assembly tells their former cases.
L1 The sages speak in general.
M1 Perfect penetration through the six defiling objects.
N1 Ajnatakaundinya: the object of sound.

Sutra:

Kaundinya, with the others of the five bhikshus, arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "When I was in the Deer Park and the Pheasant Garden, I observed the Thus Come One immediately after his accomplishment of the Way. Upon hearing the Buddha's voice, I understood the four truths."

Commentary:

Kaundinya, also known as Ajnatakaundinya, was one of the Buddha's disciples. His name means "understanding the original limit" (jie ben ji); "the very first to understand" (zui chu jie). He was the first of the Buddha's disciples to become enlightened. He was a dharma-nature elder, because his enlightenment came early and he was quite old by this time. With the others of the five bhikshus, he arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "When I was in the Deer Park and the Pheasant Garden, I observed the Thus Come One immediately after his accomplishment of the Way." It's said that the Pheasant Garden was a grove of trees where a lot of pheasants lived. The grove once caught fire, and the pheasants wetted down their wings with water and beat out the fire. So it's said that this spot was a very efficacious one. There was an unusually magical atmosphere about the place. The geomantic properties were excellent. People who cultivate the Way should find places to abide that are endowed with such an efficacious atmosphere, because it?s said of such places:

When people draw near,
It's magical for them.

In other words, it's easier to get enlightened there. "At that time," Kaundinya continued, "We observed the Thus Come One right after he had been certified to the Way. At first,

He sat beneath the Bodhi tree,
Saw one night a brilliant star,
And awakened to the Way.

"Then he came to the Deer Park to meet us five bhikshus. Upon hearing the Buddha's voice, the sound of the dharma he spoke, we awakened to the Way. I understood the four truths." The Buddha turned the dharma wheel of the four truths three times. He said, "This is suffering; its nature is oppressive. This is origination; its nature is seductive." The origination of afflictions is seductive. "This is extinction; its nature is that it can be certified to. This is the Way; its nature is that it can be cultivated."

Next he said, "This is suffering; you should know it. This is origination; you should cut it off. This is extinction; you should certify to it. This is the Way; you should cultivate it." On the third turning he said, "This is suffering; I already know it. This is origination; I have already severed it. This is extinction; I have already certified to it. This is the Way; I have already cultivated it."

After the Buddha finished these turnings, Kaundinya became enlightened. Earlier in the Shurangama Sutra, Kaundinya has explained that he awakened because of the two words, "guest dust." He understood that the guest was not the host. The host does not go, while the guest does.

He heard the Buddha's voice and awakened to the Way. People's voices are a very important part of them. Your voice should be resonant. If your voice is full and carries well, people will enjoy listening when you speak dharma. If your voice is unclear and you hesitate and stammer when you speak, then people will not like listening to you. The Buddha's voice was crystal clear like a lion's roar. No matter how many people were assembled, they could all hear him, and they all understood his meaning. Nor was it only people who understood; all the animals also understood the dharma the Buddha spoke. So it is said,

With a single sound he spoke the dharma.
All beings understood, each according to their kind.

Sutra:

The Buddha asks us bhikshus to speak. I was the first to understand, and the Thus Come One certified me and named me Ajnata. His wonderful sound was both secret and allpervasive. It was through sound that I became an arhat.

Commentary:

The Buddha asks us bhikshus to speak. Buddha, you have now asked all the bhikshus how they attained perfect penetration. I was the first to understand, and the Thus Come One certified me and named me Ajnata. I was the first to become enlightened and obtain liberation. His wonderful sound was both secret and all-pervasive. I heard the Buddha's subtle, wonderful sound, and it tallied with my self-nature. It was both intimate and perfectly pervading. It fused perfectly with my self-nature. It was through sound that I became an arhat. I cultivated through sound and became enlightened.

Guan Yin Bodhisattva cultivated the perfect penetration of the ear-organ. After the twenty-five sages each discuss their perfect penetration, Manjushri Bodhisattva selects the ear as the best senseorgan for Ananda to use to obtain perfect penetration. He says cultivation of the ear-organ is the most appropriate dharma.

Sutra:

The Buddha asks about perfect penetration. As I have been certified to it, sound is the superior means.

Commentary:

The Buddha asks about perfect penetration. The Buddha asks which of the eighteen realms was the one through which I obtained perfect penetration. As I have been certified to it, sound is the superior means. My enlightenment came through sound. It was in that way that I obtained the fruition of arhatship. So I think sound is the most important. It is the best method to use for cultivation.

N2 Upanishad: the object of form.

Sutra:

Upanishad arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I also saw the Buddha when he first accomplished the way. I learned to contemplate the appearance of impurity until I grew to loathe it and came to understand that the nature of all form is unclean. Bare bones and subtle dust all return to emptiness, and so both emptiness and form are done away with. With this realization, I accomplished the path beyond learning."

Commentary:

Upanishad's name means "the emptiness of the nature of form" (se xing kong). He'd always been plagued with strong sexual desire. Because of it, the Buddha taught him to cultivate the contemplation of impurity. This means that he observed how his own physical body, as well as everyone else's, was unclean. The specific practice is called "contemplating the nine aspects of impurity":

1. Contemplate swelling. After death, the body starts to swell up.

2. Contemplate the green mottled flesh. After the swelling, the body breaks out in green areas like big bruises.

3. Contemplate flesh broken open. After it turns green, it pops open.

4. Contemplate blood and filth. When it breaks open, the blood and other things flow out.

5. Contemplate pus and rot. The pus begins to ooze out of the body as it starts to rot.

6. Contemplate it being eaten by worms. Out of the pus and rot emerge worms which feast on the flesh.

7. Contemplate it scattering. The flesh begins to fall off.

8. Contemplate the bare bones. Once the flesh is gone, there are just the bones underneath.

9. Contemplate it being burned. It is burned by the fire and turns into ashes. The ashes drift into emptiness and turn into dust, until at last there's nothing left.

Upanishad was very attached to forms. He would take special notice of every woman he saw to remark on how beautiful this one was, how exquisite that one was, and how attractive another was. He put all his efforts into this kind of thing.

After he met the Buddha, the Buddha taught him to cultivate the contemplation of nine aspects of impurity.

Upanishad arose from his seat, bowed at the Buddha's feet, and said to the Buddha: I also saw the Buddha when he first accomplished the way. I learned to contemplate the appearance of impurity until I grew to loathe it. I, too, was with the Buddha just after he accomplished the Way, and the Buddha taught me to cultivate the contemplation of nine aspects of impurity. From this I realized that no matter how beautiful a person may be while alive, no matter how attractive or how exquisite she is, so that the more you think about her the more enticing she becomes, nevertheless, once she dies, she will swell up just as grotesquely as anyone else. She'll get just as green and mottled, and her flesh will break open. Could you love her then? Then the blood and filth oozes out, and the corpse starts to stink. Dogs like it at this stage, but people stay far away from it. Then the pus and rot forms. Just thinking about it makes you want to vomit! It would be impossible to kiss her by this time. Then the worms grow: big ones and little ones. The flies and blueflies come in swarms. They draw near to her and at that point you wouldn't even get jealous. The flesh scatters and the bare bones are all that remain. Then it's burned and the entire thing disappears. Tell me, where has that beautiful person gone? Through this contemplation he grew to loathe forms, and came to understand that the nature of all form is unclean. He realized that no matter how beautiful the form was, its source was impure. The father's semen and the mother's blood is an unclean origin. Bare bones and subtle dust all return to emptiness, and so both emptiness and form are done away with. With this realization, I accomplished the path beyond learning, that is, the fourth fruition of arhatship.

Sutra:

The Thus Come One certified me and named me Upanishad. The object of form came to an end, and wonderful form was both secret and all-pervasive. Thus, it was through the appearance of form that I became an arhat. The Buddha asks about perfect penetration. As I have been certified to it, form is the superior means.

Commentary:

The Thus Come One certified me and named me Upanishad. The Buddha sealed and certified me and named me "The emptiness of the nature of form." I saw through form; it was empty in its nature and just disappeared, and so I got rid of my attachment. The object of form came to an end. Since my unclean form no longer existed, wonderful form was both secret and all pervasive.

In true emptiness it turned into subtle wonderful form. It was through the appearance of form that I became an arhat, that I awakened to the Way. I was one who used to be fond of sex, but I got beyond it; I transcended it. The Buddha asks about perfect penetration. The Buddha wants to know which of the eighteen realms is perfectly penetrating. As I have been certified to it, form is the superior means. I awakened to the Way through the object of form. I saw through the object of form and was certified to the fruition.

N3 Adorned Fragrance: the object of smells.

Sutra:

The pure youth, Adorned with Fragrance, arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I heard the Thus Come One teach me to contemplate attentively all conditioned appearances."

Commentary:

The pure youth, Adorned with Fragrance, was adorned with a fragrant light. "Pure youth" does not mean that he was a child, a person so young he didn't understand anything at all. "Pure youth" means he entered the Way as a virgin youth. He was a virgin when he left home. He never married. After Upanishad finished explaining his causes and conditions, the pure youth, Adorned with Fragrance, arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I heard the Thus Come One teach me to contemplate attentively all conditioned appearances. The Buddha told me to look into all conditioned dharmas in minute detail."

Sutra:

After I heard the Buddha's instruction, I sat in repose in the quiet of a pure dwelling. When I saw the bhikshus light sinking incense, the fragrant scent quietly entered my nostrils. I contemplated this fragrance: it did not come from the wood; it did not come from emptiness; it did not come from the smoke, and it did not come from the fire. There was no place it came from and no place it went to. Because of this, my discriminating mind was dispelled, and I attained the absence of outflows.

Commentary:

"After I heard the Buddha's instruction, I sat in repose in the quiet of a pure dwelling. The Buddha told me to look into conditioned appearances, and I went off to cultivate and develop my skill." A "pure dwelling" refers to a place where people are vegetarian and the environment is tranquil. He uses this expression to praise the Buddha. "When I was in my pure dwelling cultivating, I saw the bhikshus light sinking incense." "Sinking incense" is called agaru in Sanskrit. This fragrant wood sinks when placed in water, and from this it takes its name.

The fragrant scent quietly entered my nostrils. I contemplated this fragrance: it did not come from the wood; it did not come from emptiness. I contemplated the source of the fragrances: it was not the wood. If it came from the wood alone, there would be no need to burn it in order for it to emit fragrance. If it came from emptiness, it should be ever-present. But it must be lit for the fragrance to rise; before it is lit, there is no pervasive fragrance. The fragrance also does not come from the smoke. Nor does it come from the fire. There was no place it came from and no place it went to. Because of this, my discriminating mind was dispelled, and I attained the absence of outflows. Because I contemplated in this way, my mind subject to production and extinction disappeared. I was certified to the fruition of no-outflows.

Sutra:

The Thus Come One certified me and called me "Adorned with Fragrance." Defiling scent suddenly vanished, and wonderful fragrance was both secret and all pervasive. It was through the adornment of fragrance that I became an arhat. The Buddha asks about perfect penetration. As I have been certified to it, the adornment of fragrance is the superior means.

Commentary:

The Thus Come One certified me and called me "Adorned with Fragrance." Defiling scent suddenly vanished, and wonderful fragrance was both secret and all pervasive. It was through the adornment of fragrance that I became an arhat. The Buddha asks about perfect penetration. He wants to know which sense-organ is perfectly penetrating. As I have been certified to it, reckoning it from my point of view, the adornment of fragrance is the superior means.

[Ensapa]

This part is where Samanthabadra explains how he gained enlightenment:

N2 Universal Worthy: the ear consciousness.

Sutra:

Universal Worthy Bodhisattva arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I have been a Dharma prince with as many Thus Come Ones as there are sands in the Ganges. The Thus Come Ones of the ten directions tell their disciples who have the roots of a Bodhisattva to cultivate the Universal Worthy conduct, which is named after me."

Commentary:

Universal Worthy Bodhisattva is a Bodhisattva of great conduct. He has ten great, royal vows which we recite at morning recitation. They are:

1) To worship and respect all Buddhas.
2) To praise the Thus Come Ones.
3) To cultivate the giving of offerings.
4) To repent and reform all karmic faults.
5) To compliantly rejoice in merit and virtue.
6) To request the turning of the dharma wheel.
7) To request that the Buddha remain in the world.
To always follow the Buddhas in study.
9) To forever accord with living beings.
10)To universally transfer all merit and virtue.

These are called the Ten Kings of Vows of Universal Worthy Bodhisattva. In the Avatamsaka Sutra there is an entire chapter called, "The Conduct and Vows of Universal Worthy." His practices and the power of his vows are especially great, and so he has a lot of affinities with living beings. He rides a six-tusked white elephant. The color white represents the one Buddha vehicle, and the six tusks represent the six paramitas.

Universal Worthy Bodhisattva arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "I have been a Dharma prince with as many Thus Come Ones as there are sands in the Ganges. In the past, with that many Buddhas, I have been a disciple of the Dharma King. The Thus Come Ones of the ten directions tell their disciples who have the roots of a Bodhisattva, that is, if they have the propensity for Bodhisattvahood, to cultivate the Universal Worthy conduct. They should cultivate the Ten Kings of Vows. This conduct is one which is named after me."

Sutra:

World Honored One, I use my mind to listen and distinguish the knowledge and views of living beings. In other regions as many realms away as there are sands in the Ganges, if there is any living being who discovers the conduct of Universal Worthy, I immediately mount my six-tusked elephant and create hundreds of thousands of reduplicated bodies which go to those places. Although their obstacles may be so heavy that they do not see me, I secretly rub their crowns, protect and comfort them, and help them be successful.

Commentary:

World Honored One, I use my mind to listen, I don't use the organ of the ear to hear with; I use my mind, and distinguish the knowledge and views of living beings. When I make distinctions about living beings, it is not with the discriminating mind, but with the true mind, to determine the faculties of all living beings. I do this not only in this world, but even in other regions as many realms away as there are sands in the Ganges, even in places very, very far away from here. If there is any living being who discovers and wants to cultivate the conduct of Universal Worthy, I immediately mount my six-tusked elephant and create hundreds of thousands of reduplicated bodies which go to those places. I make myriad transformation bodies and go to those places. Although their obstacles may be so heavy that they do not see me, I still give to that person. I secretly rub their crowns, invisible to them though I may be.

People who cultivate the dharma sometimes will feel as if there were a bug crawling on the top of their head or as if someone were patting them on the head. Sometimes one will feel as though there were an insect crawling on one's face. When this happens, you should not try to brush the feeling away with your hand. The reason is that it is actually a Buddha or Bodhisattva rubbing you on the crown. If you are attentive, you will notice it. They are blessing us, so you should not try to brush them away. If you are sincere, you can experience this feeling.

I protect and comfort them, and help them be successful. I help them become accomplished in their cultivation.

Sutra:

The Buddha asks about perfect penetration. The basic cause I speak of in my case is listening with the mind to discover and distinguish at ease. This is the foremost method.

Commentary:

The Buddha asks about perfect penetration. The basic cause I speak of in my case is the experience I had on the cause-ground. It is listening with the mind to discover and distinguish at ease. I listen in order to discover the knowledge and views of living beings. These discriminations of the true mind are done with ease, and I have obtained self-mastery. This is the foremost method, I consider this dharma door the best.

People should not get angry, because if they do, demonic obstacles can arise. Be a little less fiery and a little more intent upon your study of the Buddhadharma.

N3 Sundarananda: the nose consciousness.

Sutra:

Sundarananda arose 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, I received the complete precepts, but my mind was always too scattered for samadhi, and I could not attain the state of having no outflows. The World Honored One taught Kaushthila and me to contemplate the white spot at the tip of our noses."

Commentary:

There was Nanda, Ananda, and Sundarananda. Sundarananda was the Buddha's cousin. The first part of his name is Sundari, after his wife; "Sundari" means "beautiful." She was captivating. "Nanda," the latter part of his name, means "happiness" (xi). Since there were several disciples with similar names, he was referred to as Sundari's Nanda. Sundarananda arose 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, I received the complete precepts, but my mind was always too scattered for samadhi, and I could not attain the state of having no outflows. I cultivated the Way with the Buddha and I carefully observed the precepts, but my samadhi-power was not sufficient. My mind was always on the move. I could not accomplish the level of being without outflows. The World Honored One taught Kaushthila and me to contemplate the white spot at the tip of our noses. Because I was so scattered, the Buddha taught me and also taught Shariputra's uncle, Mahakaushthila, to look at the tips of our noses and regard the little white spot that appears when both eyes stare there."

Sutra:

From the first, I contemplated intently. After three weeks, I saw that the breath in my nostrils looked like smoke when I inhaled and exhaled. My body and mind became bright inside, and I perfectly understood the external world, to the point that everything became empty and pure, like crystal. The smoky appearance gradually disappeared, and the breath in my nostrils became white.

Commentary:

He goes on to say: When I cultivated according to this method and developed my skill, from the first, I contemplated intently. After three weeks, I saw that the breath in my nostrils looked like smoke when I inhaled and exhaled. I regarded the white spot at the tip of my nose with great concentration. After twenty-one days, my breath looked like smoke. My body and mind became bright inside, and I perfectly understood the external world. Inside there was light, and I was clear about what was going on in all the worlds, to the point that everything became empty and pure, like crystal. My body, mind, and the world became emptiness and was pure in substance. It was all as clear as crystal. The breath in my nostrils had become like smoke, but this subsided. The smoky appearance gradually disappeared, and the breath in my nostrils became white. From daily contemplation like this, my breath became white like the white spot at the tip of my nose.

Sutra:

My mind opened and my outflows were extinguished. Every inhalation and exhalation of breath was transformed into light which illumined the ten directions, and I attained arhatship. The World Honored One predicted that in the future I would obtain Bodhi.

Commentary:

My mind opened and my outflows were extinguished. When my breath became white, my mind suddenly opened to enlightenment and I put an end to all outflows. Every inhalation and exhalation of breath was transformed into light which illumined the ten directions, and I attained arhatship. First my breath looked smoky, then it became white like the tip of my nose, and finally it turned into light! The light shone on everything in the dharma-realm of the ten directions. The World Honored One predicted that in the future I would obtain Bodhi. He said that in the future I would certainly become a Buddha.

Sutra:

The Buddha asks about perfect penetration. I did it by means of the disappearance of the breath, until eventually the breath emitted light and the light completely extinguished my outflows. This is the foremost method.

Commentary:

Sundarananda says that he thinks cultivation of the nose-consciousness is extremely important. For him, it was the best dharma-door.

N4 Purnamaitreyaniputra: the tongue consciousness.

Sutra:

Purnamaitreyaniputra arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "For vast kalpas I have possessed unobstructed eloquence. When I discuss suffering and emptiness I penetrate deeply into the actual appearance, and in the same way, I give subtle, wonderful instruction to the assembly concerning the secret dharma doors of as many Thus Come Ones as there are sands in the Ganges. I have also obtained fearlessness."

Commentary:

Purnamaitreyaniputra is named after his father and mother. "Purna," which means "completeness" (man) was his father's name. "Maitreyani," which means "compassion" (ci), was his mother's name. "Putra" means "son" (zi). So he was the "son of completeness and compassion." He arose from his seat, bowed at the Buddha's feet, and said to the Buddha, "For vast kalpas I have possessed unobstructed eloquence." There are four kinds of eloquence:

1) Unobstructed eloquence with dharmas.
2) Unobstructed eloquence in meaning.
3) Unobstructed eloquence in phrasing.
4) Unobstructed eloquence with delight in speaking.

No matter what dharma he discussed, he could explain it very clearly. Not only that, but he brought forth the meaning in just a sentence or two. His skill in phrasing was such that he could say a few words that would encompass infinitely many meanings. He was brief and to the point. No matter what you wanted explained, he thoroughly enjoyed doing it. He was not like Kshudrapanthaka, who refused to speak the dharma when he was a dharma master, and as a result ended up being terribly stupid. Purna liked to speak the dharma. When I discuss suffering and emptiness I penetrate deeply into the actual appearance. He would tell how all things are suffering, are empty, are impermanent, and lack self. But when he did so, his explanation of this doctrine reached all the way through to the doctrine of the actual appearance, where there is no appearance, and yet there is nothing which does not have an appearance. And in the same way, I give subtle, wonderful instruction to the assembly concerning the secret dharma doors of as many Thus Come Ones as there are sands in the Ganges. He was able to discuss the most esoteric doctrines and reveal them to living beings by means of subtle principles. I have also obtained fearlessness. I have obtained unobstructed eloquence and the
power of fearlessness.

Sutra:

The World Honored One knew that I had great eloquence, and so he made use of my voice in turning the wheel of the dharma. He taught me how to disseminate it. I joined the Buddha to help him turn the wheel. I accomplished arhatship through the lion's roar. The World Honored One certified me as being foremost in speaking dharma.

Commentary:

Purna accomplished the Way by means of the tongue-consciousness. He did it by speaking dharma. So you see, it is possible to become enlightened and to be certified to the fruition by speaking the dharma. All you need to do is to deeply enter one door in your cultivation. Decide on one and then cultivate it. Don't be scattered in your practice, doing one dharma today, switching to another one tomorrow, and changing your mind again the day after. When you change around like that you waste your time, and you never master any dharma. You have to choose one and vigorously develop your skill in it.

The World Honored One knew that I had great eloquence, and so he made use of my voice in turning the wheel of the dharma. He taught me how to disseminate it. No one could outdebate Purna. When he spoke the dharma, his voice was full and resonant and powerful. In a gathering of a thousand or even ten thousand people, there would have been no need for him to use a microphone or amplifying system. He could be heard easily. "The Buddha taught me to lecture the sutras and speak dharma. I joined the Buddha to help him turn the wheel. I accomplished arhatship through the lion's roar. I would represent the Buddha in speaking the dharma, and my voice became like the lion's roar." When the lion roars, the myriad creatures cower. When the heavenly demons and adherents of external paths heard his voice, they were subdued. The World Honored One certified me as being foremost in speaking dharma.

Sutra:

The Buddha asks about perfect penetration. I used the sound of dharma to subdue demons and adversaries and melt away my outflows. This is the foremost method.

Commentary:

The Buddha asks about perfect penetration. With my tongue I proclaimed the sound of dharma to subdue demons and adversaries. I tamed the heavenly demons and controlled the five adversary desires: wealth, sex, fame, food, and sleep. These five desires are hostile thieves that steal people's treasures. In this way I was able to melt away my outflows. This is the foremost method. I used the tongue-consciousness and proclaimed the wonderful dharma. This is the best method.

[Ensapa]

This is how Chenrenzig attained enlightenment according to this Sutra. The description given is very detailed tho, almost like a meditation manual. But it is inspiring to read.

Then Guan Shi Yin Bodhisattva arose from his seat, bowed at the Buddha's feet and said to the Buddha:

Commentary:

Above, Great Strength Bodhisattva told how he cultivated the dharma door of mindfulness of the Buddha, which is a very appropriate method for people in this day and age. It's quite effective. Why? The sutras tell us that in the Dharma-ending Age, not even one in a million people who cultivate will attain the Way. That many people cultivate and not even one person among them attains to the Way! Then what shall we do? Don't worry. It goes on to say, "Only by mindfulness of the Buddha are they taken across." The dharma door of reciting the Buddha's name is very easy. With the dharma door of mindfulness of the Buddha,

One transcends the three realms
through the side door (horizontally),
And carries one's karma into that rebirth.

What does it mean to transcend the three realms through the side door? It's like an insect in a piece of bamboo. If the insect were to gnaw its way out through the length of the bamboo, it would have to go through all the sections; it would take a long time. If the insect were to gnaw a hole in the side of the bamboo instead, it would get out very easily. People who are mindful of the Buddha are like the insect who goes out the side of the bamboo; they escape the three realms on a horizontal plane, right at the level they are. "One carries one's karma into that rebirth." The karma one carries is former karma, not current karma, it is old karma, not new karma.

This means that before you understood the method of being mindful of the Buddha, you created offenses. You can take that karma with you when you go to rebirth in the Pure Land. But you shouldn't continue to create bad karma once you know about reciting the Buddha's name, because you can't take that karma along. Once you know about mindfulness of the Buddha, you should change your ways. Don't keep creating bad karma. If you do, you will be piling karma on top of karma, adding offenses to offenses. That's called "knowing clearly and transgressing intentionally," in which case, the offenses are tripled. You can take your old karma with you, but now that you understand the Buddhadharma, you can't say, "Oh, I can recite the Buddha's name on the one hand and create bad karma on the other hand, because in the future I can take my karma with me to the Land of Ultimate Bliss." That's a mistake. Not only will you be unable to take that karma with you, you won't be able to be reborn there at all, because you will be hindered by your karma. We people who believe in the Buddha should take care not to create any further offenses once we know about mindfulness of the Buddha. This section of text concerning Great Strength Bodhisattva's perfect penetration through mindfulness of the Buddha is extremely important.

Everyone should know what the dharma door of mindfulness of the Buddha is all about.

Why should we be mindful of the Buddha? Because we have great causes and conditions with Amitabha Buddha. Amitabha Buddha became a Buddha ten kalpas ago. Before that, he was called Bhikshu Dharma Treasury. At that time he made forty-eight great vows. In making his thirteenth and fourteenth vows he said, "If the living beings throughout the ten directions say my name and do not become Buddhas, I will not attain the right enlightenment." In other words, if people who recite his name do not become Buddhas, he will not become a Buddha. And because of the power of Amitabha Buddha's vows, everyone who recites his name can get reborn in the Land of Ultimate Bliss.

The Pure Land dharma door comprises one of the five schools of Chinese Buddhism:

1. the Chan school (dhyana),
2. the Teaching school,
3. the Vinaya school,
4. the Secret school,
5. the Pure Land school.

The Pure Land sect will be the last of the five to endure. In this world, during the Dharma-ending Age, the Shurangama Sutra will be the first sutra to disappear. After that, the other sutras will disappear also, until only the Amitabha Sutra is left. While the Amitabha Sutra remains in the world, it will take many people across. After another hundred years, it will also be gone. Dharmaending simply means that the dharma will entirely disappear. Once the Amitabha Sutra has vanished, all that will be left will be the phrase, "Namo Amitabha Buddha." This tremendous phrase will also take many people across; then, after another hundred years, it, too, will disappear. All that will be left then will be the name "Amitabha Buddha," which will remain in the world yet another hundred years and then vanish as well. At that point there will be no Buddhadharma remaining in the world. While we are still at the advent of the Dharma-ending Age, we should practice and uphold the events of the Proper Dharma Age. That's called "Requesting that the Buddhas dwell in the world to turn the dharma wheel." In the Dharma-ending Age, we should not fear any suffering or difficulty. I don't fear the trouble of lecturing the sutra for you, and you should not fear the trouble of coming to listen. Strike up your spirits! Don't say you're tired and have to go rest. Forget yourself for the sake of the dharma.

Take a look at how Shakyamuni Buddha dwelt in the Snowy Mountains for six years for the sake of seeking the dharma. We haven't gone to the mountains for six years, but the least we can do is investigate Buddhism. Take the Buddhadharma as you would food to eat. "If I don't get to hear this sutra lecture, it'll be like not getting to eat for several days" that should be your attitude. "I must hear the dharma. I will certainly work to understand it truly." Where do you go to gain genuine understanding of the Buddhadharma?

You listen to a lot of sutras. Without hearing the sutras, you will be unable to open your wisdom. This is especially true of the Shurangama Sutra, for it is the sutra that opens one's wisdom. Just take as an example this section of the method for obtaining perfect penetration, which the twenty-five sages are explaining. Some accomplished their cultivation by means of the fire-light samadhi. Some reached success by cultivating the water-contemplation samadhi. Some reached perfection by means of the wind, some from emptiness. Some cultivated their eyes and won success, and some used their ears. Each of the six sense-organs was cultivated by one or another of them. Every one of the eighteen realms was cultivated by someone. Hearing these principles, you should apply them to yourself.

"Through which sense organ should I cultivate?" you ask. Don't be nervous. It is the very organ of the ear which Guan Yin Bodhisattva used that is best for you. Guan Yin Bodhisattva perfected his cultivation through the organ of the ear, and Ananda will follow him in cultivating the same method. The Buddhas and Bodhisattvas of former times have left us such a wonderful dharma door that we should also follow the method of cultivating the organ of the ear to perfect penetration. This is the easiest method. Then Guan Shi Yin Bodhisattva arose from his seat, bowed at the Buddha's feet and said to the Buddha. "Gwan" means to contemplate.

Using the wisdom capable of contemplation,
One contemplates the objective realm.

With the capability of wisdom, one regards the state that is being contemplated. The wisdom capable of contemplation is inherent in the self-nature of Guan Yin Bodhisattva. The objective realm which is contemplated is that of the sounds made by all living beings. You should look into the sounds of suffering, the sounds of happiness, the sounds of what is neither suffering nor happiness, the sounds of goodness, the sounds of evil, the sounds of truth, the sounds of falseness, contemplate all kinds of sounds.

"Shr" is the world, in the sense of time, the past, present, and future. Contemplate living beings' past causes and effects. Contemplate the karma that living beings are now creating. Contemplate the rewards and retributions that living beings will have to undergo in the future. "Why is that person suffering so much?" you reflect, and then you realize: "Oh, in his last life he was not filial to his parents and he wasn't kind to people in general. That's why this time his retribution is unfortunate." Contemplate all kinds of sounds, "Yin."

"Bodhisattva" means "one who enlightens living creatures." It also means "a living being with a great mind for the Way." A Bodhisattva is also known as "an enlightened living being": that refers to his self-enlightenment. When we say he is "one who enlightens living beings," we are referring to his enlightenment of others. Together these mean he is an enlightened living being who wants to cause all living beings to become enlightened. What Bodhisattvas do is enlighten themselves and enlighten others, benefit themselves and benefit others. You who study the Buddhadharma should remember the definition of Bodhisattva. Don't let it be like the people who held a meeting of the "United Sangha," but when someone asked them what "Sangha" meant they were left speechless. Inconceivable!

Sutra:

World Honored One, I remember when, as many kalpas ago as there are sands in the Ganges, there was a Buddha in the world named Contemplating the World's Sounds. It was under that Buddha that I brought forth the Bodhi-resolve. That Buddha taught me to enter samadhi through a process of hearing and reflecting.

Commentary:

Guan Shi Yin Bodhisattva said to Shakyamuni Buddha: World Honored One, I remember when, as many kalpas ago as there are sands in the Ganges, passing back through an incredibly long time, unreckonable aeons as numerous as the Ganges' sands, there was a Buddha in the world named Contemplating the World's Sounds. "Contemplating the World's Sounds" is the English translation of the name Guan Shi Yin. This is the Guan Yin of old. That Thus Come One, Guan Shi Yin, also cultivated perfect penetration by means of the organ of the ear. It was under that Buddha that I brought forth the Bodhi-resolve. I resolved to attain the Way of enlightenment. That Buddha taught me to enter samadhi through a process of hearing and reflecting. The Guan Yin Buddha of old taught him the process of hearing and reflecting. It is from the wisdom of hearing, the wisdom of reflecting, and the wisdom of cultivating that he entered samadhi. Here "reflection" does not refer to the thinking of the sixth mind-consciousness. Rather, it has the meaning of quiet consideration, the skill of Chan.

M2 He gradually unties the knot, cultivates, and is certified.

Sutra:

Initially, I entered the flow through hearing and forgot objective states. Since the sense-objects and sense-organs were quiet, the two characteristics of movement and stillness crystallized and did not arise. After that, gradually advancing, the hearing and what was heard both disappeared. Once the hearing was ended, there was nothing to rely on, and awareness and the objects of awareness became empty. When the emptiness of awareness reached an ultimate perfection, emptiness and what was being emptied then also ceased to be. Since production and extinction were gone, still extinction was revealed.

Commentary:

Initially, I entered the flow through hearing and forgot objective states. With the wisdom of hearing, one listens inside, not outside. Not chasing after the objects of sound means not following them out. Earlier, the text spoke of not following the six sense-organs and not being turned by them. This is known as, Returning the hearing to hear the self-nature.

Returning the hearing means not listening to external sounds but turning back instead to hear your own self-nature. It means,

Gathering in your body and mind.
It means not seeking outside.
Turn the light around and shine it within.

Here the text says that Guan Shi Yin Bodhisattva "entered the flow," which means he returned and listened to the self-nature. Enter the flow of the dharma-nature of a sage. He "forgot the objective states." All the "dust", the defiling objects of the six-sense objects as perceived by the six sense-organs, was forgotten.

Since the sense-objects and sense-organs were quiet, the two characteristics of movement and stillness crystallized and did not arise. The source of the six sense-organs and six sense-objects ceased to be. It was severed. Here he entered the flow of his own self-nature. When that happens, your self-nature is still and quiet. When this quietude reaches an ultimate point, the appearance of movement and stillness ceases as well. Basically, movement appears as movement and stillness as stillness, but now, although these two characteristics are as clear as crystal, they do not arise. After that, gradually advancing, the hearing and what was heard both disappeared. As this pure and clear state of quiet increased, as day by day it became more full and complete, the hearing that was capable of hearing the self-nature eventually disappeared. It, too, was gone. The ability to hear and the objects of hearing both vanished. The organ of the ear was capable of hearing, and the self-nature was what was being heard, but now they, too, were gone. Once the hearing was ended, there was nothing to rely on. Since the hearing-nature was gone, there was no attachment. At that time it was "producing the mind that does not dwell anywhere."

Awareness and the objects of awareness became empty. Even the perception of awareness vanished, was emptied out. When the emptiness of awareness reached an ultimate perfection, emptiness and what was being emptied then also ceased to be. The emptiness of the nature of awareness reached an ultimate state of perfection. Then the mind capable of creating vanished, as did the states that were made empty, so that then there wasn't even any emptiness! As long as emptiness remains, you're still attached to emptiness. But now, for Guan Yin Bodhisattva there wasn't even any emptiness.

Since production and extinction were gone, still extinction was revealed. Since the mind subject to production and extinction vanished, the genuine bliss of still extinction manifested. That state is inexpressibly blissful.

M3 He explains how in accord with the substance he gives rise to the function.
N1 He lists the two sources.

Sutra:

Suddenly I transcended the mundane and transcendental worlds, and throughout the ten directions a perfect brightness prevailed. I obtained two supreme states.

Commentary:

When still extinction manifested, suddenly I transcended both the mundane and transcendental worlds. This refers to the world of sentience and the world of material objects. And throughout the ten directions a perfect brightness prevailed. He was united as one with the worlds of the ten directions without any difficulty. I obtained two supreme states.

Sutra:

First, I was united above with the fundamental, wonderfully enlightened mind of all the Buddhas of the ten directions, and I gained a strength of compassion equal to that of all the Buddhas, the Thus Come Ones.

Commentary:

His compassionate mind was exactly like the compassionate mind of all Buddhas.

Sutra:

Second, I was united below with all living beings in the six paths, and I gained a kind regard for all living beings equally.

Commentary:

Second, I was united below with all living beings in the six paths. What are the living beings in the six paths? Looked at in terms of a single person, the eyes, ears, nose, tongue, body, and mind are living beings in the six paths. They are the cycle of the six paths, as are forms, sounds, smells, tastes, objects of touch, and dharmas; these are also the revolutions of the six paths. They are the six paths of living beings in our own self-natures. There is a connection between these six paths within and the six paths outside. The external six paths are the path of heavenly beings, asuras, people, animals, hungry ghosts, and dwellers in the hells. The category of asuras includes all beings who like to fight. Asuras who use their pugnacious natures beneficially join the armed services and protect the country. Asuras who use their propensity to fight in a bad way end up as thieves, robbers, and gunmen. Asuras may live in the heavens, among people, in the animal realm, or as ghosts. Sometimes asuras are counted as part of the three good paths, that is, the gods, asuras, and humans. Sometimes they are placed with the four evil destinies, that is, the hells, hungry ghosts, animals, and asuras. When you put them together: gods, humans, asuras, animals, hungry ghosts, and hell-dwellers, you have the cycle of the six paths.

The Buddhas are above Guan Yin Bodhisattva, so the Bodhisattva says, "I was united above with the compassion of all Buddhas." Beings in the six paths are at a lesser level than Guan Yin Bodhisattva, so the Bodhisattva says, "I was united below with beings in the six paths." Living beings ( zhong sheng) are defined as those born ( sheng) from a multitude ( zhong) of conditions. There are many factors involved in the birth of beings. The Bodhisattva goes on, "I was united with living beings, and I gained a kind regard for all living beings equally." Beings contemplate and seek the kindness of the Buddhas and Bodhisattvas.

N2 He explains in three parts.
O1 Thirty-two response bodies.
P1 He relies on the compassionate power.

Sutra:

World Honored One, because I served and made offerings to the Thus Come One, Guan Yin, I received from that Thus Come One a transmission of the vajra samadhi of all being like an illusion, as one becomes permeated with hearing and cultivates hearing. Because I gained a power of compassion identical with that of all Buddhas, the Thus Come Ones, I became accomplished in thirty-two response-bodies and entered all lands.

Commentary:

World Honored One, because I served and made offerings to the Thus Come One, Guan Yin, I received from that Thus Come One a transmission of the vajra samadhi of all being like an illusion, as one becomes permeated with hearing and cultivates hearing. It is said to be like an illusion because one cultivates without cultivating; without cultivating, one cultivates. It means that one is always aware of what is going on at any given moment and never forgets about it. And yet, though one does not forget, one does not really think about it, either. Without thinking about it, one has nonetheless not forgotten it.

"Permeated with hearing" means that every day he cultivated the method of returning the hearing to hear the self-nature, until he was infused with skill. This is the method of the vajra samadhi. When one succeeds in this concentration, one has attained the vajra samadhi.

Because I gained a power of compassion identical with that of all Buddhas, the Thus Come Ones, I became accomplished in thirty-two response-bodies and entered all lands. I gained a compassionate power identical to the Buddhas, and it enabled me to make thirty-two transformation-bodies out of my own body. Then I went to all countries to teach and transform living beings.