Ganges Mahāmudrā By Elder Yuan Yin (Lecture Nine)
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Chinese Original From https://book.bfnn.org/article/0383.htm

English Translation:

"Delusive thoughts and afflictions are all the wisdom-aspects of the Dharmakāya's intrinsic gnosis." Delusive thoughts and afflictions are both wisdom-aspects of the Dharmakāya's intrinsic gnosis. The Dharmakāya is without characteristics, yet nothing is not its appearance. To say it is 'without characteristics' means that the Essence of the Dharmakāya has no concrete form that can be seen. To say 'nothing is not its appearance' means that the myriad phenomena, arranged in their vast diversity—all things possessing appearance—are the manifestation of the Dharmakāya; there is not a single thing with appearance that exists outside the Dharmakāya. Delusive thoughts and afflictions are things with appearance; naturally, they are not outside the Dharmakāya. Where do delusive thoughts and afflictions come from? Their source is the Dharma-nature (Dharmatā). The Dharma-nature is the root from which all dharmas arise. The Buddha-nature is the root of becoming a Buddha. Although Dharma-nature and Buddha-nature are spoken of as two different things, they are actually one thing; neither departs from the Dharmakāya. Intrinsic Gnosis (Běnjué) is the nature of awareness that is inherently complete; it is the numinous, bright True Mind that everyone possesses. This True Mind can give rise to vast wisdom, can generate all marvelous functions, and can manifest thousands of differences and variations of forms. Therefore, whether it is delusive thoughts or afflictions, they are all the marvelous functions of the Dharmakāya Essence. The Dharmakāya is the root; if there were no such root, how could there be delusive thoughts and afflictions? Only when there is water can there be waves; water is the root, and waves are the agitated appearance of water. Only when there is a mirror can there be reflections; the mirror is the root, and the ability to display reflections is the marvelous function of the mirror. Only when there is the Dharmakāya can there be delusive thoughts and afflictions; the Dharmakāya is the root, and delusive thoughts and afflictions are the wisdom-aspects of the Dharmakāya's intrinsic gnosis. If there were no Dharmakāya, there would be no way for delusive thoughts and afflictions to arise.

"Its self-nature is the reality of the Dharmakāya Essence's luminosity." The nature of delusive thoughts and afflictions themselves is precisely the manifestation of the true, non-deceptive luminosity of the Dharmakāya Essence. Here, luminosity is mentioned; the Dharmakāya Essence is replete with immeasurable luminosity, it is a "Treasury of Great Light." In the process of practice, some people see red light, some see yellow light, some see blue light, some see green light... all kinds of colors exist. If you practice the Dzogchen Tögal (Leap-over), you must gaze at light; after the light amplifies, you will see bindus (essence-drops). This bindu is first white, and as you continue to look, it becomes colorful—five colors, six colors, seven colors—all will manifest. This is the light of our own nature, triggered and drawn out by sunlight, moonlight, lamplight, and so on. This is the same principle as modern laser technology: place a ruby inside a laser device, irradiate it with intense light from a pulsed xenon lamp, and excited by this light ray, the ruby's own light of a specific frequency is "Whoosh!"—excited and released. As the saying goes: The eyes are the windows of the soul. According to the theories of Esoteric Buddhism, the Eighth Consciousness—the Ālaya-vijñāna—resides within the heart center (pericardium), and there are two channels connecting the heart center to the eyes from the back. In the light-gazing practice of Esoteric Buddhism, external light enters through the eyes and excites the Dharma-nature light inherent in our own minds; its principle is not different from laser technology, so we say Esoteric Buddhism is quite scientific.

According to Traditional Chinese Medicine theory, the five viscera and six bowels are connected to the whole body through meridians, and each finger corresponds to a specific internal organ.Shutterstock Explore Forming a mudra is simply arranging the position of the internal organs; reciting a mantra is using the sound of the mantra to stimulate the movement of Qi. The sound of a mantra is not shooting arrows without a target; it is not just casually reciting anything. Rather, it is a symbol into which the Buddhas and Bodhisattvas transformed their own minds while in Samādhi. If you recite the mantra with your mind, identifying with the same symbols emitted by the Buddhas and Bodhisattvas, you can communicate with the Buddhas and Bodhisattvas and receive their blessing power (adhiṣṭhāna). This is the same as the principle of "resonance" in science, so Esoteric Buddhism is very scientific and is not superstition.

The Ganges Mahamudra we are discussing now is the "practice of non-practice"; in all times and all places, allow things to function spontaneously (renyun). This is the easiest way to communicate with Buddhas and Bodhisattvas, because Buddhas and Bodhisattvas are all acting in spontaneous naturalness. First, we must recognize our own True Mind; we must first understand that all things, including delusive thoughts and afflictions, are the marvelous functions arising from our own True Mind. This is the "Realization of the View" (Jiàn Zōng) mentioned earlier, which is also what the Chan school calls "Apprehending Mind and Seeing Nature" (Míngxīn Jiànxìng). Then, in all times and places, protect it; at all times and places, do not attach to appearances. When this protection is perfect, one attains the Dao. This dharma is very direct, very brisk; it is not a dharma of applying antidotes one by one. The practice of non-practice is the true practice; therefore, it is said that Mahamudra is a practice of the Supreme Vehicle. Do not fear delusive thoughts, do not fear afflictions; delusive thoughts and afflictions are the marvelous functions generated by the Dharmakāya. Just putting these delusive thoughts and afflictions to rest is enough; "Putting the mad mind to rest is Bodhi," it does not mean you have to get rid of them. Just as if you get rid of the waves there is no water, if you get rid of delusive thoughts and afflictions, wouldn't you be getting rid of the Dharmakāya as well? How can the Dharmakāya be got rid of? It is merely putting delusive thoughts and afflictions to rest, not eliminating them. Do not think that delusive thoughts and afflictions are bad; they are precisely the manifestation of the True Mind, and precisely the display of supernatural power and the arising of marvelous function. The Ganges Mahamudra tells us to recognize this marvelous Principle, and while engaging in all work, not to grasp at the appearance of objects, but to transform the delusive mind and delusive thoughts into the marvelous function of the True Mind.

"Knowing this is named the Luminosity of the Abiding Essence." Understanding this principle is called the "Luminosity of the Abiding Essence." "Abiding" means not moving. If you can know that delusive thoughts and afflictions are all marvelous functions of the Essence, and can put them to rest so they do not move—which means that when doing things, you neither grasp nor abide, but apply function according to conditions—such "knowing" is the light of "Abiding Essence" emitted by the Dharmakāya! "Abide" has the meaning of "settling peacefully"; it means standing firm on your heels, which in the Chan school is called "heels touching the ground." Recognizing that the arising place of the delusive mind is exactly the True Mind, and no longer looking for it elsewhere—this is standing firm on your heels. Why go seeking some master to open your crown (kai ding) and transmit the dharma? Can a master open your crown and make you attain the Dao? To speak honestly: there is no such thing! If a master could open your crown and make you attain the Dao—since the Buddha is so compassionate, he would have long ago opened everyone's crown and caused everyone to attain the Dao; how could there still be so many ordinary beings? Saying they will "open your crown" is just to symbolically comfort you, to make your mood pleasant and stable so that it is easier to enter the path, that is all. After we understand this principle, we exert ourselves in practice and open our own crowns, not relying on others. Clearly and distinctly recognize that the True Mind is not elsewhere; the place where delusive thoughts and afflictions arise is exactly our True Mind. Protect it at all times; do not turn along with delusive thoughts. As soon as there is distraction, quickly recite the Buddha's name, or quickly recite a mantra, to melt the delusive thought away; this "turning the light around to shine back" is the marvelous method for protecting the True Mind. Working on practice requires shining inward, not shining outward. There are too many things outside: good food, nice clothes, fun things... these are all reflections, all utterly unobtainable; if you turn along with them, you are finished. You must abide without moving, stand firm on your heels, and when the old habits of attaching to appearances are exhausted, naturally great luminosity will shine forth. In fact, we are emitting light all the time; a thought stirring is the emission of light, but this is "delusive light." What the delusive mind emits is delusive light; only the light emitted by the True Mind is True Light. What is delusive light? Giving rise to delusive thoughts by attaching to appearances is delusive light; delusive light also has luminosity. Scientists in the former Soviet Union invented a machine that can photograph the light emitted by the human body; according to reports, that halo is seven or eight centimeters thick. Delusive light has a limit, whereas True Light has no limit. If we can protect this segment of primordial True Light at all times, it will shine greater and greater, until it illuminates the Buddha-lands of the ten directions without obstruction. This is the Treasury of Great Light inherent in our own minds. We should abide like this; this is the "abiding of non-abiding," not abiding on any thing, but requiring your mind to be stable, unwavering, and without doubt.

"This View of direct pointing to the luminosity of self-nature, becoming familiar with its own appearance, is named the Luminosity of Actualized Gnosis on the path." Above, we discussed the Luminosity of Intrinsic Gnosis (Běnjué); delusive thoughts and afflictions are the appearance of Intrinsic Gnosis. Now we discuss the Luminosity of Actualized Gnosis (Shǐjué); what is the Luminosity of Actualized Gnosis? It is the luminosity of "directly pointing to self-nature." Directly pointing it out to you: that mind of numinous knowing which does not give rise to a single thought yet is distinctly clear—that is the Buddha-nature, that is the One True Dharma Realm, that is the Mahamudra. Recognizing it in this way is the Realization of the View (Jiàn Zōng); it is the Luminosity of Actualized Gnosis. However, having been attached to appearances for measureless eons, "giving rise to mind in response to objects" is a familiar road, while we are very unfamiliar with "sweeping clear and non-abiding." There must be a process of "turning the familiar into the unfamiliar, and the unfamiliar into the familiar"; this is the so-called "protection" process, which is also the process of "contemplation/observation" (guānzhào). "Becoming familiar with its own appearance is named the Luminosity of Actualized Gnosis on the path." "Familiar" means mature; not mature in attaching to appearances, but mature in contemplation, mature in apprehending Mind and seeing Nature—at all times not abiding in appearances, with not a bit of doubt; this is called "familiar with its own appearance." If, after listening, we are half-believing and half-doubting: "Is this the Buddha-nature? Is this the root of becoming a Buddha? I'm afraid not! If it were, I should manifest great supernatural powers! Why are there no supernatural powers?" That is because you are not familiar; you are still unfamiliar! If we do not doubt in the slightest and can attend to it at all times, this is the Luminosity of Actualized Gnosis on the path. This is true practice; it does not necessarily have any form, it does not necessarily have the form of sitting meditation, the form of reciting Buddha's name, or the form of holding mantras. Rather, as soon as a delusive thought arises, you see it, do not run after it, do not pay attention to it, and it immediately turns into emptiness, utterly unobtainable. It is like this whether walking, standing, sitting, or lying down; you cannot tell he is working on practice, but actually, he is working on practice at all times and places. This is the practice of the Mind-ground, referred to as the "Luminosity of Actualized Gnosis on the path." Why is it called "Luminosity"? When a thought arises, you can see it; if it were not luminosity, how could you illuminate and see it? Someone said: "I recite the Buddha's name poorly; I have recited for a long time, but there are still many delusive thoughts." If you ask me, you are reciting quite well; when a delusive thought arises, you can illuminate and see it—this is precisely the Luminosity of Actualized Gnosis! Delusive thoughts are like dust flying in a room; without light, you cannot see them. If a ray of sunlight shines in, you will discover: "Oh, there is so much dust!" Therefore, illuminating and seeing delusive thoughts during sitting meditation or recitation is a good thing, not a bad thing; this is the Luminosity of Actualized Gnosis—you have begun to awaken. The further step is not to run after delusive thoughts, to pay them no heed, to recite the Buddha's name or hold the mantra with full concentration, the mind reciting and the ear listening, hearing clearly and distinctly; delusive thoughts will naturally subside. This is the "Luminosity of Actualized Gnosis on the path."

"Because of maintaining spontaneous operation in this non-dual Essence and Path—the self-appearance of the two luminosities—it is the so-called meeting of Mother and Child Luminosity. (Intrinsic Gnosis is the Mother, Actualized Gnosis is the Child)." Delusive thoughts and afflictions are the Luminosity of Intrinsic Gnosis; Realization of the View and practicing the path are the Luminosity of Actualized Gnosis. The Luminosity of Intrinsic Gnosis is the "Essence Luminosity"; the Luminosity of Actualized Gnosis is the "Path Luminosity." Regarding the self-appearance of these "two luminosities of Essence and Path"—although the images of these two luminosities are different, they are one in Essence; they are non-dual. If we operate spontaneously here, operate spontaneously in the non-dual Essence of these two luminosities, this is the so-called "meeting of Mother and Child Luminosity"! Mother is the Luminosity of Intrinsic Gnosis; Child is the Luminosity of Actualized Gnosis. The meeting of Mother and Child is the union of Intrinsic Gnosis and Actualized Gnosis; the two lights merge into one. The method of salvation in the Intermediate State (Bardo) is based on this principle. The Intermediate State is also called Zhongyou. After a person dies, there is a state of "swoon" (menjue) lasting three and a half to four days, after which the "Intermediate State body" arises, like a three-year-old child; within forty-nine days, it undergoes birth and death seven times, and various scenes and phenomena manifest. The so-called "swoon" is a deep coma; during the coma, delusive thoughts do not move because the body—the four elements of earth, water, fire, and wind—has dispersed, and the faculties of eyes, ears, nose, tongue, and body have lost the function of grasping external objects. When delusive thoughts do not move, the luminosity of self-nature will manifest. However, this luminosity is called the "Light of Death" (Sǐguāng); it is the light emitted after death, appearing twice within three to four days. This Light of Death does not last long each time it appears, only about the time it takes to eat a meal, and then "Zip!"—it vanishes. The Light of Death is also the light of self-nature; if one can "seize it in one grab" when the Light of Death manifests, recognize it in time, one attains the Dao immediately. The Light of Death is the Mother Light; the ability to perceive it is the Child Light. Recognizing it in time is the meeting of Mother and Child; merging with it in time allows for the sudden realization of the Sambhogakāya Buddha. This is the first stage of "Bardo Salvation"—the Chikai Bardo (Bardo of the moment of death). If you cannot recognize it in time, you miss this opportunity. Then the Intermediate State body arises and manifests various karmic appearances; if one did good deeds in life, pleasant appearances manifest; if one did bad deeds, evil appearances manifest; both beautiful and terrifying appearances will manifest. At the same time, for the first fourteen days, Buddhas and Bodhisattvas will emit intense lights of various colors and appear in union (yab-yum) forms to receive and guide you. At this time, if you do not fear the intense light and do not give rise to a mind of wild discrimination, but merge with it in time, you can also attain birth in the Buddha-land Pure Lands. On the fourth day after the Intermediate State body arises, the Buddha Amitābha (Infinite Light) of the Western Pure Land will emit an intense red light and appear in union with the White-Robed Buddha Mother (Pāṇḍarāvasinī); if at this moment you can avoid giving rise to thoughts of discrimination, surprise, or fear, and resolutely merge with it, you can immediately attain birth in the Western Pure Land of Ultimate Bliss. The first fourteen days of reception by Buddhas and Bodhisattvas is the second stage of "Bardo Salvation"—the Chönyid Bardo (Bardo of Dharmatā). Immediately following is the third stage of "Bardo Salvation"—the Sidpa Bardo (Bardo of Becoming/Rebirth); the book Bardo Thodol (Liberation Through Hearing in the Intermediate State) explains this in great detail, so I will not say more here.

When we sit in meditation and practice, being able to illuminate and see delusive thoughts is a good thing; do not give rise to doubts, but continue to practice diligently. When the spiritual power matures, "Pow!"—suddenly it breaks open, Child Light and Mother Light merge into one body, a Treasury of Great Light! Then one attains the Dao. It is the same for those who recite the Buddha's name; reciting the Buddha's name in all times and places, when the practice matures after a long time, the mind that recites and the Buddha that is recited drop away at once; there is no person who recites, nor any Buddha that is recited, yet it is vividly clear and distinct—this is also the union of Child and Mother, also the "meeting of Mother and Child Luminosity"!

"Do not forget the Luminosity of the Self-appearance of the View that has already been recognized; regarding the delusive thoughts and afflictions within the function of the state, it is most important not to give rise to any blocking, establishing, accepting, or rejecting." Do not forget the "Luminosity of the Self-appearance of the View" that has already been recognized. What is the Luminosity of the Self-appearance of the View? Our ability to illuminate and see all things is all the marvelous function arising from the Dharmakāya Essence. Illuminating and seeing things without being turned by things, and understanding that this function of seeing is precisely our fundamental nature, thereby seeing the Nature within the appearance—seeing the fundamental nature through the appearance—this is the "Realization of the View" (Jiàn Zōng). Realization of the View is also a marvelous function arising from the Dharmakāya; it is also the appearance of light emitted by the Dharmakāya Essence itself. This appearance of light emission is an appearance without characteristics; it is called the "Luminosity of the Self-appearance of the View." This is not seen with the eyes or heard with the ears. Earlier we discussed the "Dharma teaching by the insentient": "If you listen with ears you will ultimately find it hard to understand; only when you hear sound with your eyes will you know." That spoke of listening to sound with eyes; now we are looking at light with ears. How can eyes listen? How can ears look? The function that illuminates all things and hears all sounds is our fundamental nature. Apart from the fundamental nature, nothing exists; if one can recognize it this way, it is the Luminosity of the Self-appearance of the View. Can this luminosity be seen with the eyes? Therefore, we say look with the ears. Is this "looking"? It is tacit understanding, experiencing, realizing, and intuitive meeting.

Regarding the delusive thoughts and afflictions that float up within the state (jìngjiè) or within the function, we must not give rise to the mind of blocking them, establishing them, grasping them, or rejecting them, because everything is like a reflection or illusion, with nothing that can be grasped or rejected. We must pay them no heed (bù lǐ bù cǎi) and not give rise to any mind; only then does it accord with the marvel of the Dao. "Blocking" (zhē) is covering; "Expelling" (qiǎn) is driving away. Both blocking and expelling are suppression. "Establishing" (chénglí) is running along with it. For example, you lost your capital in business, and affliction arises. Then you think: "I am a Buddhist practitioner, I shouldn't be upset like this, why am I still getting upset? This is bad, bad!" The more you think, the more regretful you feel; the more you dwell on it, the more upset you become; this is "blocking and expelling." Or again, you are already able to be unmoved by the success or failure of affairs, and you think your power of concentration is strong: "The eight winds blow but I do not move; sitting upright on the purple-gold lotus"—this state is very good! This is "establishing." We should work on practice like this: whether active or still, favorable or adverse, light and peaceful or afflicted—all are utterly unobtainable; do not take any of them to heart. Even blocking, expelling, establishing, setting up, grasping, or rejecting—do not take any of them to heart. When delusive thoughts and afflictions come, neither run after them nor pay attention to them; let them arise and cease; a single moment of alert awareness is enough. We have already said before: if you can practice to the degree of "having no mind of love or hate," then after your life ends, you will no longer transmigrate in the Six Realms.

One "Not forgetting" and one "Not raising"—these are the most important. Not forgetting the "Luminosity of the Self-appearance of the View," and not raising the mind of "blocking, expelling, establishing, grasping, or rejecting"—this is the most, most important! We must not forget that this function which can see, can know, can speak, and can act is the marvelous function of the fundamental nature; become familiar with it at every moment. When delusive thoughts and afflictions come, do not suppress them, do not run after them; have no blocking or expelling, no establishing, no love or hate, no grasping or rejecting—everything is utterly unobtainable. Be open and calm, ordinary and normal, a heart of equality; they vanish naturally by themselves; let the wind and clouds change as they may, I remain without joy and without worry. The mind is always empty, the Qi is always level, the intent is always light. We must work on practice like this at all times and places; this kung fu is useful regardless of which school you belong to.

"Protecting and maintaining such a state for a long time, powers such as Bliss, Clarity, and Non-thought will arise; regarding that which covers the Original Face, one must peel off this skin-shell, so that the appearance of self-nature can be presented nakedly; this is wisdom shining brightly from within." Protecting the state of "not forgetting" and "not raising" discussed above for a long time, the states of "Emptiness, Bliss, and Clarity" will appear; that is the initial state of entering the Dao triggered by spiritual power. Bliss is happiness; Clarity is luminosity; Non-thought is the emptying of mind—the state of "Emptiness, Bliss, and Clarity" (Kōng-Lè-Míng) has appeared. The inner mind is empty and pure, incomparably light and at ease; this body seems to disappear, relaxed as if a heavy burden has been unloaded. Joyful and delighted, incomparably happy; a hundred times happier than "Receiving timely rain after a long drought, meeting an old friend in a foreign land, the wedding night, or the time of seeing one's name on the golden list [passing imperial exams]." This kind of happiness cannot be compared to any worldly happiness (in the Four Dhyānas and Eight Samādhis, one possesses this joy upon reaching the Third Dhyāna; upon reaching the Fourth Dhyāna, this joy dissolves). The mind-light reveals itself, bright and penetrating, like a bright moon shining overhead; whether awake or dreaming, one is bathed in light. Is this "Emptiness, Bliss, and Clarity" good? Good it may be, but if you abide in it, giving rise to the thought: "Wonderful! I have attained empty purity, I have happiness, I am emitting light"—then it goes bad; that will cover the Original Face. What is the Original Face? It is the self-nature we have repeatedly emphasized earlier! If you attach to the appearance of "Emptiness, Bliss, and Clarity," it is like wrapping a skin-shell around the outside of the self-nature; can you still see the self-nature then? You should peel off this skin-shell and not abide in this "Emptiness, Bliss, and Clarity."

I have repeatedly warned you all: in practicing the Mind-centered Method (Xīnzhōngxīn), you are not allowed to see light or see Buddhas. It is not that you are not allowed to see them, but that you are not allowed to attach to appearances! Self-nature is neither light nor dark; if you say it is bright, that is incorrect; if you say it is dark, that is also incorrect. We said before that when the practice reaches the end, it is like "the moon on the thirtieth day of the twelfth lunar month"—no light is seen. But this is not darkness; it is like a person in the air not seeing the air, or a fish in water not seeing the water; "Like entering a room of irises and orchids, after a long time one no longer smells the fragrance"—neither grasping nor rejecting, fully merged and forgotten. Saying "not allowed" means you are not allowed to abide in appearances. Abiding in appearances is "establishing," is "grasping"; these are all delusive thinking and attachment. Only by removing this delusive thinking and attachment can one thoroughly awaken to the Original. Bodhisattva Avalokiteśvara's "Dharma Door of Universal Penetration through the Ear Organ" is also like this when the practice reaches the later stages: "The awareness and the object of awareness are both empty; emptiness and awareness are extremely perfect; emptiness and the object of emptiness are extinguished." When the subject that is aware and the object that is known are empty and pure to the point of extreme perfection, the subject that can empty and the object that is emptied also vanish; even emptiness is gone. Only then does "Arising and ceasing are extinguished, and quiescent extinction manifests." Since the subject capable of emptiness and the object being emptied have arising and ceasing, the subject capable of bliss and the object of bliss, the subject capable of clarity and the object of clarity likewise have arising and ceasing. When these things that have arising and ceasing all vanish, the "Quiescent Extinction"—the Great Nirvana that is unborn and undying—manifests brightly. "Quiescent" (Jì) means quiescent yet constantly shining (zhào), shining and thus functioning in response to ten thousand potentials; "Extinction" (Miè) means shining yet constantly quiescent; "Quiescent" means Thusness unmoving (Rúrú búdòng). Thusness unmoving is called "Ru" (Thus); arising to respond to ten thousand potentials is called "Lai" (Come); how can the state of the "Tathāgata" (Rúlái) be compared to the ordinary "Emptiness, Bliss, and Clarity"? This is true Buddhahood.

One should peel off the skin-shell of "Emptiness, Bliss, and Clarity" so that the appearance of self-nature can present itself nakedly. "This is wisdom shining brightly from within"—this is the light of wisdom emitted from the inner heart; this is True Luminosity, capable of illuminating the ten directions without obstruction. The luminosity of "Emptiness, Bliss, and Clarity" is limited and cannot illuminate the ten directions.

"Therefore, one should frequently remove bliss and clarity, saying: 'The surging spring water flows fiercely is marvelous.'" Therefore, we should frequently sweep away this "Emptiness, Bliss, and Clarity." The practice of the Chan school is also like this; for example, a monk asked Master Caoshan: "What about when the bright moon shines overhead?" It is like a bright moon shining overhead, the mind is full of light; do you think my kung fu is acceptable? What about this situation? Chan Master Caoshan said: "You are still a fellow beneath the steps." Your kung fu has reached here, but you are still below the steps, you have not ascended into the hall and entered the room; you are still far off! The monk said: "Please, Master, help me up the steps." Please, Master, be compassionate and guide me up the steps so I can ascend to the hall and enter the room. Caoshan said: "We will meet when the moon falls." Wait until after the moon falls, then I will meet you. (Master Yuan-yin asked the audience: "How do we meet when the moon falls? How do we meet after the moon has fallen?" The audience remained silent for a long time. The Master said: "Stop! Stop! Don't think about it. I flick my sleeves and return to the Abbot's quarters!") "The surging spring water flows fiercely is marvelous"—spring water follows the momentum of the mountain and rushes down, the waves are surging, the force of the water is great; this torrent is hard to restrain. This is a metaphor: when practice reaches a certain degree, subtle wisdom bursts forth like "surging spring water flowing fiercely," unstoppable. In the past, Great Master Hanshan Deqing had excellent literary talent and was good at writing poetry; when he worked on practice, he practiced until he forgot all his poetry. Someone asked him to write a poem, but he could not write a single sentence. Later, someone brought a few Tang poems for him to recite; as soon as he recited the Tang poems, verses immediately jumped out. He didn't need to think at all; it was like a flash flood, unstoppable even if he wanted to stop, out of control. Great Master Hanshan knew this was not right; he could not let literary thoughts cover the Buddha-nature, so he resolutely cut off this mystery that was like "surging spring water flowing fiercely" with a "Pow!" These are all skin-shells that can cover the "Original Face"; "If one does not cut when one should cut, one will suffer from the chaos"; one should resolutely peel it off.

"When the power of generating bliss and clarity, as well as the appearances of worldly joy and happiness, arise, forcefully recite the 'Po' that has the convenience of gathering, and the 'Ei' that has the Prajñā of severing, abruptly falling from above, to shatter the skin-shell of craving for spiritual power (The above two Tibetan characters combine to form 'Phat', pronounced 'Peyi' / 'Pō zhà')." When the power and function of bliss and clarity arise, as well as phenomena such as worldly joy and happiness, forcefully recite "Phat!" (Pēi); bring this "Phat" down abruptly from above to shatter the skin-shell of craving for powers such as "Emptiness, Bliss, and Clarity," causing the self-nature to manifest brightly. The Tibetan letter "Po" (𠕇) has the meaning of "convenient gathering." Gathering is receiving and containing; the character "Po" has the expedient nature of containing all marvelous meanings. The Tibetan letter "Ei" (𠗟) has the meaning of "Prajñā severing." Severing is cutting off and eliminating; the character "Po-Ei" (Phat) has the Prajñā nature of eliminating all obstacles. "Po-Ei," pronounced "Phat," can contain all marvelous meanings and eliminate all obstacles. This "Phat" is just this good.

"In this way, regarding the key of severing verification on the path and the unspeakable self-nature that is thoroughly understood, if one can sustain this at all times, there is no difference between the practice of entering samādhi and exiting samādhi, nor is there any difference between the practice on the seat and off the seat." As stated above, at all times, protect and allow to function spontaneously this "key of severing verification on the path and the unspeakable self-nature." "Verification on the path" (Dàoyàn) means the verification of practicing the path; often verifying how one's own practice is going, to what degree one has practiced—has emptiness, bliss, and clarity appeared? If a little bit appears, one is incredibly happy, and the mind constantly sticks to it. There are others who do not have emptiness, bliss, clarity, or supernatural powers, and their minds are always thinking about these things, using these things to verify themselves: "Why do I have no news? Why do no supernatural powers manifest? Is it that I am incompetent? Is this dharma not effective?" With these things blocking the mind, not to mention attaining the Dao, even the state of emptiness, bliss, and clarity will be obstructed and will not appear. We said before that emptiness, bliss, and clarity appear during the process of sitting and protecting the self-nature; even if they appear, one must "Phat!" and leave them immediately. If you do not have them, you have one layer of obstruction less; isn't that even better! But for someone who truly works hard on the path, during the practice process, emptiness, bliss, and clarity will naturally develop. It is only that one must not seek them; let them develop naturally without abiding or attaching, and there is no obstruction. "Severing verification on the path" means departing from these verifications, cutting off these verifications. "Key" (Guānyào) means the critical point, the essential point. Severing the use of sensations like "Emptiness, Bliss, and Clarity" to verify the accomplishment of the path—this is the critical point of attaining the Dao, the essential point of practice.

Self-nature is the Dharmakāya; the Dharmakāya is without characteristics, yet nothing is not its appearance; it is unspeakable and does not fall into conceptual thinking. No matter how you speak of it, it has no appearance to speak of; no matter how you think of it, it has no thing to think of. Language cannot express it, thinking cannot reach it; this is called "The path of language is cut off, the place of mental activity is extinguished." The Sutra says: "Only this one fact is true, the remaining two are not real"; any thing with appearance that can be spoken of or falls into conceptual thinking is entirely illusory and unreal, all utterly unobtainable. Only this self-nature where "the path of language is cut off, the place of mental activity is extinguished" is the only thing that is true and not deceptive; it is called "Reality" (Shíxiàng), and this is the "One Reality Seal" of Mahāyāna Buddhism.

We should never forget the "key of severing verification on the path," not using sensations like "Emptiness, Bliss, and Clarity" to examine whether we have attained the Dao; at all times, allow this "unspeakable self-nature" to function spontaneously, neither grasping nor rejecting at any time. Such protection and maintenance cannot be departed from for a single moment. "Thoroughly understood" (Liǎochè) means clear and penetrating. When a practitioner protects and maintains like this, protecting until the self-nature is clear and penetrating, until "the familiar becomes unfamiliar, and the unfamiliar becomes familiar," then one is one who has "thoroughly understood." At this time, "there is no difference between the practice of entering samādhi and exiting samādhi, nor is there any difference between the practice on the seat and off the seat." Great Samādhi has no entry or exit; if the mind can settle down when entering samādhi, but runs after external objects after exiting samādhi, that is not Great Samādhi, not True Samādhi. True Great Samādhi is being in samādhi at every moment; whether in the silence of the meditation hall or the noise of the busy market, whether sitting in meditation or busy with work, it is all the same; there is no difference in practice. True practice is non-practice; not practicing is the Great Practice. Our practice of the Mind-centered Method is not only forming mudras and reciting mantras on the seat; it is even more necessary not to depart from contemplation (guānzhào) for a second off the seat. I have long ago told you all that contemplation is the Main Practice, and sitting meditation is the Auxiliary Practice, but there are still many who neglect contemplation. I emphasize again here: Contemplation is the Main Practice that cannot be neglected! Contemplation is precisely the "protection and maintenance" (bǎorèn) just discussed! Forming mudras and reciting mantras on the seat is gathering this mind; meticulous contemplation off the seat is also gathering this mind. There is no difference in practice between on the seat and off the seat! 

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