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

English Translation:

The Ganges Mahamudra (Lecture Eleven) 

By Master Yuan Yin 

Lecture Eleven 

"However, if one does not know how to nurture the Subsequent Attainment Wisdom [*pṛṣṭhalabdha-jñāna*] and cause it to merge with conduct and rituals, then one merely uses antidotes [*pratipakṣa*] and cannot overcome other conditions. Consequently, one is dragged by the conditions of delusive thoughts into the barrier of ordinary folly. Therefore, long-term protection, nurturing, and thorough penetration of the Subsequent Attainment [Wisdom] is especially essential."

Subsequent Attainment Wisdom is spoken of in relation to Fundamental Wisdom [*mūla-jñāna*]. Having attained Fundamental Wisdom means "Seeing the Source"—apprehending Mind and seeing the Nature. After this, one must still grind and polish [one's realization] within states [of experience] to give rise to vast, marvelous functioning. Subsequent Attainment Wisdom is precisely this marvelous functioning. Nurturing Subsequent Attainment Wisdom means protecting, maintaining, and sustaining the Fundamental Wisdom uninterruptedly for a long time, constantly grinding and polishing it within states, and protecting the True Mind to give rise to immeasurable marvelous functioning. "Conduct and rituals" refers to practice and rules of propriety. For example, when we practice the Heart-of-Mind Method (*Citta-hṛdaya*), constantly observing and investigating when off the seat, not turning along with thoughts, and not being moved by states—this is practice. Sitting in practice for at least two hours daily, without scattering the *mudrā* or stopping the *mantra* while on the seat—this is the rule of propriety. "Antidotes" refers to what was discussed previously; for example, if the mind of lust is heavy, one practices the contemplation of impurity; if the mind of scattering is heavy, one enters solitary retreat to focus on practicing *dhyāna* *samādhi*, and so on.

However, if one does not know how to nurture Subsequent Attainment Wisdom and cause it to combine with our behavioral norms and practice rituals, but merely uses methods of antidotes to practice, it will be labor in vain and one will be unable to overcome the invasion of external causes and conditions. What is the reason? Because "If one does not know the Original Mind, studying the Dharma is of no benefit." Merely using methods of antidotes not only vexes the mind but makes it extremely easy to grasp at appearances. Not only will one fail to overcome the influence of external factors (environment), but one will also be entangled by internal factors (delusive thoughts), thereby falling into the "barrier of ordinary folly." The ignorance of an ordinary person is precisely the "delusion" [*moha*] within "greed, anger, and delusion"; it hinders the attainment of the Dao, hence it is called the "barrier of ordinary folly." Therefore, long-term protection, nurturing, and thorough penetration of Subsequent Attainment Wisdom, along with sustaining and polishing it within states, appears especially important. So, how does one engage in the long-term protection, nurturing, and thorough penetration of Subsequent Attainment Wisdom?

"There is no other method for this; simply do not depart from the View of the Originally Stabilized Dharmakāya. With no discrimination of 'subject and object, right and wrong,' naturally letting things move freely, maintain the state of being alert and quiescent. This is the *Śamatha-vipaśyanā* (Calm Abiding and Insight) of Non-discriminating Wisdom, the self-characteristics of the Unconditioned, Innate, and Natural state, and the heart-essence of all practice."

Recognize that the *dharmakāya* is originally stabilized; fundamentally, it does not come or go and is without movement or wavering. This correct view is called the "View of the Originally Stabilized Dharmakāya." Matching and entering into this correct view, there is no "person who practices," no "Dharma that is practiced," no right and wrong, and no discrimination. Soaring and free, moving freely and soaring; alert yet not scattered, quiescent yet in great concentration. The Great Dao has no form; the Self-nature is solitary and quiet. The *dharmakāya* is thus-and-thus immovable; this is the Essence of great concentration, and it has nothing to do with whether you believe it or not, or whether you perform the kung-fu of entering *samādhi* or not.

How does one engage in the long-term protection, nurturing, and thorough penetration of Subsequent Attainment Wisdom? There is no other method; simply do not discard or leave the "View of the Originally Stabilized Dharmakāya." Moment after moment, abide peacefully in the Fundamental Nature; grind and polish yourself within the circumstances of affairs. Do not grasp at appearances, and do not hold discriminations such as "subject and object, right and wrong," and so forth; this is the most important thing. People always have delusive thoughts flying about in confusion, discriminating everything: this is good, that is bad; this is right, that is wrong; this is true, that is false... discriminating endlessly right there. If you can leave behind discriminations such as "subject and object, right and wrong" moment after moment, not abiding in appearances and not sticking to states, so that everything is unobtainable—and even the unobtainable is unobtainable—then that is the Fundamental Nature manifesting clearly and brightly at all times; that is "not departing from the View of the Originally Stabilized Dharmakāya" moment after moment! "The Buddha Dharma has no excess"; it is very easy to say, but this is not something that counts just by listening and understanding; it must land on reality. You must work on this kung-fu moment after moment to be able to land on reality. One must "naturally let things move freely, maintaining the state of being alert and quiescent."

"Quiescent" (*jiji*) means not a single thought arises; it holds the meaning of "immovable"; immovable means concentration (*samādhi*). "Alert" (*xingxing*) means knowing clearly and distinctly; it holds the meaning of "observation/illumination" (*guānzhào*); observation means wisdom (*prajñā*). Maintaining the "numinous knowing that is where not a single thought arises yet is clear and distinct" is precisely the fusion of concentration and wisdom; within concentration there is wisdom, and within wisdom there is concentration. Wisdom without concentration is wild wisdom; concentration without wisdom is dead concentration. Therefore, for ordinary people of lower capacity and gradual paths, simply closing oneself in retreat to practice concentration will not work; after exiting retreat, one must still grind and polish within the circumstances of affairs to protect, nurture, and thoroughly penetrate Subsequent Attainment Wisdom for a long time. "Naturally letting things move freely" is simply according with conditions. "Maintaining the state of being alert and quiescent" is simply being immutable. According with conditions yet immutable, immutable yet according with conditions. If one makes a great fortune, it doesn't matter; if one is poor enough to jingle, it also doesn't matter. When there is porridge, eat porridge; when there is rice, eat rice; do not give rise to minds of discrimination, accepting and rejecting, or climbing on conditions. The ancients said: "Alert and quiescent is correct, alert and delusively thinking is wrong; quiescent and alert is correct, quiescent and oblivious is wrong." This is the exquisite oral instruction for "long-term protection, nurturing, and thorough penetration of Subsequent Attainment Wisdom"; not only does it lodge concentration within wisdom and wisdom within concentration, but it also prevents dead concentration and wild wisdom.

"This is the *Śamatha-vipaśyanā* of Non-discriminating Wisdom, the self-characteristics of the Unconditioned, Innate, and Natural state, and the heart-essence of all practice." The "*Śamatha-vipaśyanā*" (Calm Abiding and Insight) spoken of here is not the "Great *Śamatha-vipaśyanā*" of the Tiantai School, nor some other method of calm abiding and insight, but rather "*Śamatha-vipaśyanā* of Non-discriminating Wisdom"—the calm abiding and insight performed by wisdom that lacks discrimination. Quiescent is stopping; Alert is observing. Stopping is concentration; Observing is wisdom. "Unconditioned" (*wúwéi*) means expansively open without fabrication. "Innate" (*jùshēng*) means the myriad forms and phenomena. "Natural/As-it-is" (*fǎ'ěr*) means it is fundamentally so. The three terms Unconditioned, Innate, and Natural vividly highlight the signless Real Mark (True Reality) of the *dharmakāya*. "The heart-essence of all practice" means the core of all Dharma gates of practice. All Dharma gates of practice cannot depart from being alert and quiescent, cannot depart from the mutual aid of concentration and wisdom, and cannot depart from calm abiding and insight. A person reciting the Buddha's name focuses the mind on the Buddha's name and does not give rise to other thoughts; this is stopping. Hearing the Buddha's name distinctly character by character, clearly and lucidly; this is observing. A person investigating Chan (Zen) has the sensation of doubt enveloping the whole body, with no leisure to give rise to delusive thoughts; this is stopping. Raising a *huatou* (head of speech) clearly and distinctly; this is observing. It is also like this when we practice the Heart-of-Mind Method; forming the *mudrā* and holding the *mantra* gathers in the body and mind; this is stopping. The mind recites and the ear listens, hearing clearly and lucidly, plainly and distinctly; this is observing. Mahamudra teaches us to "naturally let things move freely, maintaining the state of being alert and quiescent"; quiescent is stopping, alert is observing.

At the end of the Ming Dynasty, Chan Master Miyun Yuanwu presided over Tiantong Temple in Ningbo. At that time, there were many thatched huts surrounding Tiantong Temple provided for monks who were diligently investigating Chan to live in for focused practice. One year, during the Winter Solstice season, Master Miyun ordered an attendant to deliver cotton clothes to the monks in the huts. An old elder in a hut said to the attendant: "This old monk has his own mother-born coat; I do not need winter clothes." The attendant reported these words to Master Miyun. Master Miyun said: "This monk seems to have a place of realization, but I fear it is not real; go examine him further regarding his words." So he ordered the attendant to go again and ask: "Before your mother gave birth to you, what clothes did you wear?" The old elder could not answer. Master Miyun then instructed this old elder to investigate the *huatou*: "Before your mother gave birth to you, what clothes did you wear?" Three years later, this old elder passed away (entered *parinirvāṇa*); he had not broken through the *huatou* and had not uttered a single turning word. After cremation, the *śarīra* (relics) were numberless; many people exclaimed in wonder: "So many *śarīra*, this old elder practiced very well!" Master Miyun said: "Ten bushels of *śarīra* are not up to a single turning word. Try to answer on his behalf." Not only could those who praised the *śarīra* not answer, but at that time, none of the five hundred monks in Tiantong Temple could answer either. Master Miyun Yuanwu sighed and said: "Practicing the Dao are [as many as] the sands of the Ganges, yet not one has awakened." The inability to answer is due to the reason of not having merged into the "self-characteristics of the Unconditioned, Innate, and Natural state." If one has merged into such a Real Mark, one could answer without thinking. One might as well answer him: "Just as the peach and plum blossoms fade, the chrysanthemum and pear blossoms are fresh again." The tender peach blossoms and plum blossoms have just withered, and the fresh chrysanthemums and pear blossoms have opened in succession. What does this mean? This is presenting the "self-characteristics of the Unconditioned, Innate, and Natural state" in its entirety. We previously discussed insentient beings expounding the Dharma, and discussed "The ten thousand Dharmas return to the One; where does the One return?" Where does the One return? At all times and in all places, do not depart from the *dharmakāya*; at all times and in all places, do not depart from the Self-nature. These flowers and plants are all insentient, yet the insentient can also expound the Dharma; none of this has departed from my *dharmakāya*! The Self-nature is thus-and-thus immovable yet changes endlessly; thus-and-thus immovable is called the *dharmakāya*; changing endlessly is called the *sambhogakāya* and *nirmāṇakāya*; the Three Bodies are originally one body. Some people always think that only transforming into many human bodies counts as a *nirmāṇakāya* (Transformation Body); they do not know that the myriad forms and phenomena, and the phenomena and forms in their myriads, are all our *nirmāṇakāya*. The sun, moon, and stars, the mountains, rivers, and great earth, chickens, ducks, dogs, and cats, tables and benches, eating and drinking and daily life, men and women, old and young—all are the "self-characteristics of the Unconditioned, Innate, and Natural state," all flow out from the One True Dharma Realm, and all are our *nirmāṇakāya*. It is only because you have delusive thoughts and attachments, and deliberately discriminate, that you give rise to the "appearance of a self, appearance of a person, appearance of a sentient being, and appearance of a lifespan" for no reason. Thereby, a perfectly fine Natural Buddha is buried within the Six Realms , illusorily manifesting the cycle of the Six Realms where there are no Six Realms, and illusorily manifesting a boundless sea of suffering where there is no suffering. Now, as long as you make a painful resolve and diligently practice the Dharma, removing the habits of attachment and discrimination formed since beginningless *kalpas*, you can achieve accomplishment right then and there and be liberated right in that place.

"If, with a discriminating mind, one enters the net of contrived activity, there is no time of liberation."

Some people take supernatural powers as the standard for attaining the Dao, thinking that only having supernatural powers counts as having attainment, and they are always there discriminating and guessing: So-and-so has powers, So-and-so doesn't have powers. Do you yourself have powers? If you don't have powers, how can you distinguish whether others have them or not? More importantly, supernatural powers cannot serve as the standard for liberation. Ghosts and spirits all have supernatural powers; have they all been liberated? If they were all liberated, why perform Buddhist rituals to deliver them? Seeking supernatural powers lands one in a net, falling into the net of contrived activity. Once one falls into the net with a discriminating mind, then there is no time for liberation.

Reciting the Buddha's name is also for the sake of protecting our originally luminous self-essence, and also for the sake of getting rid of the discriminating mind. If you are there discriminating the number of recitations, doubting back and forth—"Is my reciting three hundred times a day too little?" "I've only recited for a year, can I be born in the West?"—these are all discriminating minds. Whether the recitation of the Buddha's name is done well or not depends on quality. Master Hanshan said: "If the mouth recites Amitābha but the mind is scattered, even if one shouts until the throat is broken, it is in vain." If the quality is not good, no matter how many times you recite, it is useless. One must get rid of the discriminating mind; the discriminating mind is the worst. Once there is a discriminating mind, one falls into the net of contrived activity and cannot be born in the West. As for reciting the Buddha's name to be born in the West: although born, there is no birth; although going, there is no going. This is the Unconditioned Dharma; it is Unconditioned yet nothing is not done; no going, yet go ahead and go; no birth, yet go ahead and be born. Therefore, the great patriarchs of the Pure Land School said: "Born, then decidedly born; go, then actually not going." Having birth and extinction, having coming and going—these are all discriminating minds. The Buddha Dharma is Unconditioned Dharma; one should get rid of the discriminating mind. Reciting the Buddha's name requires deep faith, earnest vows, and vigorous practice; it does not require a discriminating mind. Furthermore, one cannot fight for dominance or slander other Dharma gates; that is an even stronger discriminating mind. Not only does one fall into the net of contrived activity and fail to be liberated, but one also invites the fault of slandering the Dharma.

"This is precisely the bare naked wisdom of the Dharmakāya's self-abiding, the awakening nature mind that has fundamentally never been confused; it must be protected and sustained with determination." (The above is the Second Secret Meaning)

The non-discriminating *Śamatha-vipaśyanā* spoken of above is precisely the wisdom of the *dharmakāya* being originally as it is, abiding without abiding. It does not come from outside, nor is it obtained from others; it is entirely the inherent merit opened and revealed by the Self-nature. It has not been covered up in the slightest; originally, it is revealed bare and naked, so it is called "the bare naked wisdom of the Dharmakāya's self-abiding." If one earnestly follows this Dharma gate of non-discriminating *Śamatha-vipaśyanā*, practicing diligently, and protects and nurtures this "bare naked wisdom of the Dharmakāya's self-abiding" for a long time, all great supernatural powers will be obtained naturally without seeking. If there is a mind that seeks supernatural powers, one falls into the net of contrived activity; not only can one not be liberated, but even the supernatural powers will not be able to issue forth. If your discriminating mind that seeks supernatural powers is ridden upon by spirits, ghosts, and demons, leading to possession, then it is even more unthinkable.

This "bare naked wisdom of the Dharmakāya's self-abiding" is precisely the "numinous knowing that is where not a single thought arises yet is clear and distinct"; it is the awakening nature mind that originally has no confusion or awakening. "Opening, showing, awakening, and entering exit the Ten Realms; the myriad forms are naturally innocent without confusion or awakening." The sun, moon, and stars, the mountains, rivers, and great earth, men and women, old and young, and all things and events are innocent and natural; they all possess Buddha-nature; the Dharma is naturally so; there is no confusion and no awakening. Therefore, it is called the "awakening nature mind that has fundamentally never been confused." The nature of awakening has fundamentally never been confused, nor does any awakening exist; entering the Buddha realm, it does not increase; passing through hell, it does not decrease. But because of the covering of ignorance and delusive grasping and taking, the Buddha-nature cannot be opened and revealed; this is falsely named "confusion." As long as one strives to practice the Dao, smashes ignorance, and trains upon events to remove the habits of giving rise to mind in response to states and delusively grasping and taking, one can restore the innocence of the Self-nature; this is falsely named "awakening." Confusion and awakening are both false names; as long as we smash ignorance, then confusion is unobtainable, and awakening is also unobtainable. Buddha-nature does not belong to confusion or awakening; even if wrapped in ignorance, the luminosity of the Fundamental Nature still exists and has not increased or decreased by a single hair. "Learning adds day by day, the Dao decreases day by day"; what a practitioner of the Dao decreases is merely the habits of ignorance; the innocent Buddha-nature has never been confused or awakened, and has never increased or decreased.

If practice is unsuccessful, it is because one has not protected and sustained this innocent Buddha-nature well. Therefore, it says "it must be protected and sustained with determination"; this is extremely important. "Determination" means painfully generating a great vow and making a great resolve. "Protection and sustaining" means not turning along with thoughts and not being moved by states; walking, standing, sitting, and lying down, do not depart from this; do not depart from the Self-nature for a second. "Continuity" means it cannot be interrupted moment after moment. If one practices intermittently—fishing for three days and drying nets for two, taking one step forward and two steps back—and cannot maintain continuity without interruption, one cannot attain the Dao. For example, when we practice the Heart-of-Mind Method, if we sit for one session daily, that is only two hours; there are still twenty-two hours. If you let the wild horses run for twenty-two hours and only practice concentration for two hours—the ratio of time is not even one-tenth—how can you attain the Dao? Furthermore, if you practice today and stop tomorrow, then you definitely cannot attain the Dao. Therefore, we say that observation (*guānzhào*) is the main practice, and sitting meditation is the supporting practice. Observation means not turning along with thoughts and not being moved by states, causing the Self-nature not to depart for a second; this is for the sake of protection, sustaining, and continuity! Cultivating Pure Land is also like this; Bodhisattva Mahāsthāmaprāpta taught us the method of reciting the Buddha's name: "Gather in all six senses, let pure thoughts continue." "Continue" means continuity. "Pure thoughts" refers to when the kung-fu of reciting the Buddha's name is mature, and the mind that can recite and the Buddha that is recited fall away at once; there is no subject and no object, no purity and no defilement, and the innocent Buddha-nature manifests clearly and brightly—only this can be called "pure thought." Some people get it wrong, thinking that being able to recite "Namo Amitābha" continuously without interruption is pure thoughts continuing; actually, that is far off. You must know: "If the mouth recites Amitābha but the mind is scattered, even if one shouts until the throat is broken, it is in vain"! The Pure Land School does not have low requirements; rather, the requirements are very high. Nowadays, some people are lazy and unwilling to work hard; they carelessly recite a few phrases of the Buddha's name without "utmost sincerity," which amounts to not reciting, yet they fantasize about birth in the West. If they cannot be born there, [they think] it is Amitābha Buddha's fault. They even instruct others that "One Mind Undisturbed" is not needed. Alas, a perfectly fine Pure Land School that extends vertically through the three times, spans horizontally across the ten directions, covers the three roots universally, and gathers in both the sharp and the dull, has been misunderstood by them like this; how can it not make one's heart ache to the extreme?

"Decided protection and continuity"—this is the essence of the Second Secret Meaning. So, what is the essence of the First Secret Meaning? It is the "Seeing the Source" discussed earlier. Mahamudra is precisely the One True Dharma Realm. The One True Dharma Realm is precisely our innocent Buddha-nature; it is absent at no time and absent in no place; the myriad forms and phenomena, and the phenomena and forms in their myriads, are all its transformations and manifestations. One must first see the Nature before one can protect and sustain it; if you do not see the innocent Buddha-nature, then what are you protecting and sustaining? To speak simply: the first is Apprehending Mind and Seeing Nature; the second is dense and continuous protection and maintenance; these are the essence of the First Secret Meaning and the essence of the Second Secret Meaning.

"Concentration (*samādhi*) is the essential of supreme conduct. If one lacks the Dao-power of Wisdom of Liberation and only abides in the practice of resting, one still cannot transcend the Form Realm and Formless Realm. Because one has not been able to overcome the arising of conditions for greed and anger, and the flow of various karmic activities."

"The essential of supreme conduct" means the most critically important practice. The "Concentration" within "View, Concentration, and Conduct" is the most critically important practice. "Wisdom of Liberation" refers to the "Seeing the Source" and "Protection" discussed previously. "The Dao-power of Wisdom of Liberation" refers to the power to give rise to immeasurable marvelous functioning from the View of Essence; this is the "Great Potential and Great Function" spoken of in the Chan School. Here, "resting" refers to resting the mind and stopping thoughts. "The practice of resting" is the kung-fu of suppressing thoughts from arising—"moving a stone to press down the grass." "Only abiding in the practice of resting" means only stopping at the stage of suppressing thoughts from arising. We previously mentioned the three realms of "Desire Realm, Form Realm, and Formless Realm [*ārūpyadhātu*]"; the "Form Realm and Formless Realm" here refer to the "Four Dhyāna Heavens" (Form Realm) and "Four Empty Heavens" (Formless Realm). The meaning of this passage is: Although practicing concentration, or even closing oneself in retreat to focus on practicing the power of concentration, is a critically important practice, if one only rests the mind and stops thoughts without the power to realize the Essence and give rise to functioning, then it is still mundane *dhyāna* *samādhi*. Even though one transcends the Desire Realm, one has not yet transcended the Form Realm and Empty Realm, and is still within the Heaven Realm of the Six Realms.

What is the reason for this? "Because one has not been able to overcome the arising of conditions for greed and anger, and the flow of various karmic activities." He can rest the mind and stop thoughts, and "greed and anger" can be temporarily subdued, but the conditions for the arising of greed and anger are still there. "Yuan" means conditions. "Arising of conditions for greed and anger" refers to the conditions that give rise to greed and anger. Why can't resting the mind and stopping thoughts overcome the arising of conditions for greed and anger? Because he does not recognize the Fundamental Nature, and the habit of giving rise to mind in response to states is still there. When a state comes, he cannot be free and is turned by the state. For example, when a beautiful woman appears, you view her as a skeleton or a skin bag of pus and blood in order to overcome the mind of lust; this is still a method of antidotes. Speaking from the root, "Whatever appearances there are are illusory"; all appearances are reflections manifested by the True Mind. If the True Mind manifests clearly and brightly, seeking the appearance of male and female is entirely unobtainable. The True Mind manifesting clearly and brightly, not being lost when facing states—this is the "Dao-power of Wisdom of Liberation." If one lacks this Dao-power, one will be deluded by states and turn along with states. Creating karma due to delusion, receiving retribution due to karma; causes and effects, effects and causes, traversing the Six Realms without a time of exit—this is the "flow of various karmic activities." Abiding in the "concentration" of resting the mind and stopping thoughts can only temporarily subdue greed and anger, but cannot overcome the arising of conditions for greed and anger. In the Chan School, this is called "soaking a stone in cold water" or "dead water does not hide a dragon." Once the power of concentration fades, habits float up, and greed and anger become even more severe; it is like a stone pressing down grass—when the stone is removed, the grass grows. Naturally, one cannot overcome the flow of various karmic activities.

"Because one has not attained the Dao-power of Decided Mind, one gives rise to greedy love towards favorable conditions of joyful desires, and gives rise to angry hatred towards conflicting conditions of adversity, just like giving rise to the thought of suffering regarding pain and illness, etc."

"Not having attained the Dao-power of Decided Mind" means not recognizing the Fundamental Nature. If you recognize the Fundamental Nature, knowing that things are all false and knowing that things are all reflections of the True Mind, absolutely without doubt, then you will not move your mind or grasp at appearances when facing states. Therefore, we must truly realize the Fundamental Nature. Mahamudra instructs us to see the Nature and teaches us to be diligent in protection, training within states, and truly realizing within training. We must transform the body, mind, and world into emptiness within training and truly see the Fundamental Nature; only then will there be "Dao-power of Decided Mind." If you do not train, there will be no power. You listen to the lecture here, and at this moment it seems there is much power, but as soon as you go out the door, you forget it immediately; what use is that? One must still do kung-fu with feet firmly on the ground. Two methods of doing kung-fu are now introduced: One is that after hearing the teaching and recognizing the Fundamental Nature, one protects it moment after moment—"In the morning be with this, in the evening be with this, in wandering be with this, in stumbling be with this"—protecting it moment after moment so it does not move; if a thought arises, turn it around immediately and do not run after it; persist in doing this for a long time. The other is to practice a concrete Dharma gate, either reciting the Buddha's name, investigating Chan, or practicing the Heart-of-Mind Method. Not only doing kung-fu on the seat but also doing kung-fu off the seat; one must observe constantly and protect and sustain densely; only then will there be results. Otherwise, seeing beautiful things, you will still be moved; encountering contrary circumstances, you will still be angry and resentful. This is "giving rise to greedy love towards favorable conditions of joyful desires, and giving rise to angry hatred towards conflicting conditions of adversity."

"Just like giving rise to the thought of suffering regarding pain and illness, etc." I will now cite a few examples of sickness conditions manifesting to see how the ancients dealt with sickness conditions. Chan Master Mazu Daoyi was a remarkable great patriarch of the Chan School, known to the world as "Great Master Ma"; he taught over a hundred disciples who attained the Great Dao, who then went to various places to teach and transform the world. Great Master Ma fell ill in his later years, and the temple manager went to ask after his health: "How is the Venerable Monk's health these days?" Great Master Ma said: "Sun Face Buddha, Moon Face Buddha." What does this mean? Sun Face is daytime, comparing it to when healthy; Moon Face is nighttime, comparing it to when sick. Buddha means Awakening. Daytime is in awakening, and nighttime is also in awakening; when healthy it is like this, and when sick it is also like this. Although the words are only six characters, they simply and clearly express Great Master Ma's "Dao-power of Decided Mind." Chan Master Ciming Chuyuan of the Song Dynasty was also a remarkable great patriarch of the Chan School; in his later years, he suddenly suffered a stroke, and his mouth became skewed. His attendant stomped his feet in anxiety: "What can be done! All your life you scolded Buddhas and reviled Patriarchs, and now you are like this." What is to be done! Usually you scolded Buddhas and reviled Patriarchs, now the retribution has come. Master Ciming said: "Do not worry. I will straighten it for you." You don't need to be anxious; I'll just straighten it out for you. Speaking thus, he used his hand to move his mouth, and that skewed mouth immediately became normal. Pain and illness are also karmic obstructions; "If realized, karmic obstructions are originally empty; if not realized, one must pay back past debts." As for karmic debts, on the body of a great patriarch who has realized the Dao, if he wants to accept them, he accepts them; if he wants to not accept them, he does not accept them. The body is like a house; there is always a time when it breaks down; if one can live in it, one lives in it; if one cannot live in it, one just discards it. If it breaks down and you still crave and cling to it unwilling to let go, suffering will come; this suffering is what you sought yourself. When Chan Master Chongyun Zhihui was about to enter *parinirvāṇa*, he wrote a verse for everyone to see: "I have a hut, my parents built it for me. I have lived in it for eighty years, and recently I feel it is damaged. I intended to move elsewhere early on, but the matter involves hate and love. When it is destroyed, there is no hindrance between us." After writing, he sat in lotus position and passed away. It is not necessarily always like this; let us cite another example: When Chan Master Cuiyan Kezhen was about to enter Nirvana, he manifested the appearance of extreme pain and illness, tossing and turning incessantly on the mat spread on the ground. His attendant cried and said: "All your life you scolded Buddhas and reviled Patriarchs, why are you like this now?" If it weren't for you scolding Buddhas and reviling Patriarchs usually, how could it be like this now? Master Cuiyan stared at the attendant for a while and scolded him: "Do you also hold this view?" You also have this kind of view! Thereupon, Master Cuiyan sat in lotus position and ordered the attendant to burn incense. As soon as the smoke rose, the Chan Master entered *parinirvāṇa*. Everyone, since Master Cuiyan had the assurance to sit and depart or stand and die [at will], why did he still manifest such a painful appearance of illness? He was using his body to expound the Dharma: Pain is liberation, affliction is Bodhi, and birth-and-death is Nirvana. When did he ever "give rise to the thought of suffering regarding pain and illness"?

If you "give rise to the thought of suffering regarding pain and illness," then it is terrible; the demon of illness will torment you energetically. If the mind does not abide in the pain and illness—"If it hurts, let it hurt; it doesn't matter, it's of no concern"—then you won't feel the pain instead. Just like when practicing the Heart-of-Mind Method, when the fingers hurt very much while forming the *mudrā*, if the mind does not think of the hands and attention is concentrated on the *mantra*, forgetting the hands, then one does not feel the hands hurting. But as soon as you give rise to a mind of delight—"Hey, the hands don't hurt anymore"—thinking like this, the hands immediately start hurting again. Therefore, the feeling of pain ultimately comes down to the question of whether the brain accepts it or not. As long as our mind is empty and non-abiding, illness will get better, and even if there is pain, one will not feel suffering. The Pure Land School speaks like this: "At the end of life, the body has no suffering, the mind is not inverted, and the consciousness is not scattered." "The body has no suffering" means not being caused to suffer by illness; it does not necessarily mean not getting sick at all. Being able to not think about the illness when sick, but only caring about reciting the Buddha's name—"Amitābha, Amitābha, Amitābha..."—with attention concentrated on the Buddha's name and not feeling the pain, that is the body having no suffering of illness. If your mind is scattered and you think about the pain—"Ouch, ouch!"—then it will hurt to death. If you are very diligent usually and have very deep kung-fu power, then there is no such thing as being sick or not, hurting or not. "If the mind can turn things, it is the Tathāgata"; if one truly achieves mind-emptiness and non-abiding, illness can also be turned; just like Master Ciming, moving it with his hand, the mouth that was skewed due to a stroke immediately became normal. If the kung-fu is slightly shallower, one can also not be caused to suffer by illness. Therefore, we must cause the mind to be empty and pure at all times. If our minds are not empty and pure, and we are pressed by illness at the end of life, suffering and feeling miserable, the mind will be uneasy. I have seen many people who cultivate Pure Land; at the end of their lives, I instructed them: "You must strive to recite the Buddha's name now; this is the critical moment, you are about to be born in the West. The critical moment has arrived, hurry up and recite the Buddha's name." Guess what he said? He said: "Ouch! What Buddha is there to recite! I'm about to die of pain, it's unbearably miserable, I can't recite it." He just wouldn't recite because his mind was scattered. Our diligent recitation of the Buddha's name now is preparation for use in that split second at the end of life. Being able to have the mind not scattered at the end of life, still going "Amitābha, Amitābha..." like this, then being reborn in the Western Pure Land of Ultimate Bliss is absolutely assured. Everyone, please work hard on your kung-fu! Examples of this are truly too many.

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