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

English Tranaslation:

By Yuan Yin Laoren 

Lecture Thirteen 

"When a thought arises, one does not see any thought that can arise; this is named no-thought. It is not, as ordinary people imagine, that 'not a single thought arises' is named no-thought." The so-called no-thought does not mean that not a single thought arises; rather, it means that even though thoughts arise, there is no abiding in them and no stagnation. The "no-thought" where "not a single thought arises," as imagined by ordinary people, is the suppression of thoughts so they do not arise. They assume that having not a single thought is good practice. In fact, if one dies sitting there like that, not only can one not accomplish the Way, but one might even turn into earth, wood, metal, or stone! Have you not seen the case from years past where the Great Master, the Sixth Patriarch, saved Chan Master Wolun? Wolun initially thought that suppressing thoughts so they would not arise was good practice, hence he had a verse saying: "Wolun has a trick, Can cut off a hundred thoughts, Against circumstances, mind does not arise, Bodhi grows day by day." The Sixth Patriarch saw that he was walking into a dead end, so he saved him by saying: "Huineng has no trick, Does not cut off a hundred thoughts, Against circumstances, mind arises repeatedly, How can Bodhi grow?" Arising mind is precisely not arising mind; moving thought is precisely not moving thought; the Sixth Patriarch had no abiding! "Against circumstances, mind arises repeatedly" means giving rise to marvelous function; if the mind did not arise or move in thought, one would be dead sitting there—how could one still give rise to any marvelous function? Could one still expound the Dharma to people? One could not. Bodhi is the fundamental nature; it is unborn and undying, neither stained nor pure, neither increasing nor decreasing. In ordinary beings, it does not decrease, and even in hell, it is not less; in sages, it does not increase, and even upon becoming a Buddha, it is not more. In ancient times, someone asked a great Chan Master: "How is it after enlightenment?" The Master answered: "It does not increase by a fraction." He asked again: "What about before enlightenment?" He answered: "It does not decrease by a fraction." Therefore, when Wolun said, "Bodhi grows day by day," he was mistaken.

"Relying on delusive thoughts to regulate and practice the Dharma Body, then all manifested delusive thoughts are regulated and revealed as the marvelous enjoyment of Self-nature; even the coarse aspects manifested by the delusive thoughts of the five poisons can all be made to possess the luminous power of self-liberation, and luminous emptiness becomes an enjoyment." Relying on the arising and ceasing of delusive thoughts to regulate and practice the Dharma Body means that when a delusive thought arises, one quickly awakens, recognizes it, and does not run after it, rather than suppressing the delusive thought into immobility. It means one must be awake at all times, reflecting at all times, and not running after delusive thoughts. If you run after delusive thoughts and attach to the state, then it will not work. Therefore, the Pure Land school emphasizes reciting the Buddha's name at every moment; this is not to make you greedy for quantity or greedy for the appearance of merit, but to make you awaken, recognize the Dharma Body, and protect the Dharma Body. When we engage in practice, we must practice right on the delusive thoughts; there is no second method. Whether reciting the Buddha's name, holding mantras, or investigating Chan, the purpose is always to regulate these delusive thoughts. Therefore, relying on delusive thoughts to regulate and practice the Dharma Body means doing the work on the delusive thoughts, cutting off the delusive thoughts so they do not continue incessantly. All Buddhadharma is the regulating and practice of the Dharma Body, and it is all work done on delusive thoughts. Do not treat reciting the Buddha's name as performing merit with characteristics; that is a mistake. Therefore, Master Lianchi said: "Sound after sound calls to awaken the Master." Reciting the Buddha's name is to wake up the Master, to cause you to awaken.

If one knows how to do the work on delusive thoughts, relying on delusive thoughts to regulate and practice the Dharma Body, "then all manifested delusive thoughts are regulated and revealed as the marvelous enjoyment of Self-nature; even the coarse aspects manifested by the delusive thoughts of the five poisons can all be made to possess the luminous power of self-liberation, and luminous emptiness becomes an enjoyment." Then, the delusive thoughts that arise are all adjusted to manifest the subtle marvelous enjoyment of Self-nature. Even the coarse delusive thoughts manifested by the five poisons of "form, feeling, perception, formation, and consciousness" can all be made to possess the power of the Dao and the radiance of self-liberation, entering the realm of luminous, empty spirituality. That is to say, one can transform the poison of the "Five Aggregates" into the marvelous enjoyment of Self-nature, making them tools for our practice and realization, and provisions for becoming a Buddha.

If we regulate our own minds well—not abiding in appearances, not abiding in states, not being afflicted—we obtain great enjoyment. Marvelous enjoyment means a subtle feeling, a great usefulness. Obtaining enjoyment is very good, but greed for enjoyment is bad; "marvelous enjoyment" [shòuyòng] and "sensory enjoyment" [xiǎngshòu] differ by only one character, yet there is a great difference, a difference as vast as that between heaven and earth. If one is particular about eating well, dressing well, making friends with the opposite sex, dancing, watching movies, living in debauchery and luxury, and then, once these conditions are not met, committing crimes to achieve the goal of enjoyment—that is bad; that is greed for sensory enjoyment. If at all times the mind is empty and without abiding, peaceful and at ease, not chasing external circumstances; if today having only porridge to eat is fine, and having only a broken thatched hut to live in does not matter; if one is broad-minded, possessing peace of mind through integrity, content and happy, and at ease in accordance with conditions—this is marvelous enjoyment. If one knows to do the work on delusive thoughts and regulates one's Self-nature well, one will naturally be able to obtain marvelous enjoyment, "a kind of level heart, vanishing naturally"! A level heart means there is not the slightest crookedness in the mind, only level straightforwardness. Vanishing naturally means the mind is empty and spacious, without a speck of affliction. How beautiful this is! Therefore, learning Buddhism is to obtain great enjoyment and open great wisdom. Learning Buddhism is not seeking some thing; having something to seek spoils it. Seeking rewards of merit, seeking supernatural powers—that is not learning Buddhism; seeking wealth, seeking official positions—that is even less learning Buddhism. Everything is fake, like flowers in the sky or the moon in the water; in the end, it is all empty! Therefore, we must recognize the True Mind at all times, rely on delusive thoughts to regulate and practice the Dharma Body, and not let delusive thoughts cover the True Mind. By recognizing that delusive thoughts are the marvelous function arising from the True Mind, and thereby not abiding in appearances, one will obtain true enjoyment and not give rise to afflictions. And conversely? If one does not know to rely on delusive thoughts to regulate and practice the Dharma Body, then afflictions will be endless, and the valley of desire will be hard to fill. Having a hundred, one wants a thousand; having a thousand, one wants ten thousand; having ten thousand, one wants ten million or a billion; there is never a time of satisfaction, and thus affliction and suffering have no end.

"All delusive thoughts are marvelous functions arising from the thoroughly penetrating realm of Self-nature." This further explains the dependent origination of delusive thoughts. Delusive thoughts are indeed born from the True Mind, but if there were no conditions of the objective realm, there would be no reason for them to arise. The condition of the objective realm is the "thoroughly penetrating realm of Self-nature." We have explained repeatedly before that the sun, moon, and stars, the mountains, rivers, and great earth, people, self, and sentient beings, flowers, birds, insects, and fish are all manifested by Self-nature. But since it is the same realm for ordinary beings, why are there all kinds of differences? That is because the nature of karma makes it so. Ordinary beings do not recognize Self-nature, and thus they are deluded. Because of delusion, they create karma; because of karma, they receive retribution. Collective karma senses and manifests the mountains, rivers, and great earth; individual karma senses and manifests the twelve categories of living beings. Following the differences in their good and evil causes, the sensed and manifested realms are also different. The various different realms are all sensed and penetrated within Self-nature, and thoroughly understood within Self-nature; they have no substantial entity and are illusory and unreal. Regarding Self-nature, the cause is within it, and the fruit is also within it. Self-nature transcends cause and effect; the various different realms are all the "thoroughly penetrating realm of Self-nature," which is the so-called "Image Division of the Eighth Consciousness." And the "Perception Division of the Eighth Consciousness" discriminates, takes, and rejects the "Image Division"; this discriminating, taking, and rejecting is the so-called "delusive thought." It is all the same Eighth Consciousness—the ālayavijñāna (Storehouse Consciousness); in delusion, it is the Eighth Consciousness, and in enlightenment, it is the "Tathāgatagarbha Mind." Therefore, if one can "rely on delusive thoughts to regulate and practice the Dharma Body"—returning from delusion to enlightenment—then "all delusive thoughts are marvelous functions arising from the thoroughly penetrating realm of Self-nature." Delusive thoughts are the marvelous function arising from the True Mind!

"Protect and sustain it with a mind of no taking or rejecting, because its arising and ceasing has not transcended the realm of the King of Marvelous Function of the Dharma Body." As the name implies, "delusive thoughts" are thoughts that are illusory and unreal. Because they discriminate, take, and reject external realms that are illusory and unreal, their "discriminating, taking, and rejecting" is also illusory and unreal. Although delusive thoughts are "delusive," they are the marvelous function of the True Mind. Once one recognizes the True Mind, one must "protect and sustain it" well. To protect is to guard; to sustain is to maintain; protect it well and maintain its position as "the one in charge," which is why the True Mind is also called the "Master." How does one protect and sustain it? "Protect and sustain it with a mind of no taking or rejecting"; one must protect and sustain the True Mind using the method of neither taking nor rejecting external realms. Toward all external realms, do not give rise to the mind of discrimination: this thing is good, I must take it; that thing is bad, I must discard it. Do not have a mind of love, hate, taking, or rejecting; removing this mind of love, hate, taking, and rejecting is protecting the True Mind. The reason we do not attain liberation is that we are spoiled by "love, hate, taking, and rejecting." Oh my! This gold is so good, I must get it in my hand! This place is bad, I must quickly distance myself.

Speaking of this, I recall a modern kōan. There was a Dharma Master in Hangzhou who said: "Although there are many people lecturing on the Diamond Sūtra, a single sentence can stump them. The Diamond Sūtra speaks of no appearance of a person, no appearance of a self, no appearance of purity, no appearance of filth; well then, here is a pile of excrement—since you have no appearances, eat it!" How is this challenging those who lecture on the Diamond Sūtra? This is challenging the meaning of the Diamond Sūtra itself! Actually, this question is very easy to answer. Answer him: "Please bring it here with your mouth." Didn't you ask me to eat it? Then please use your mouth to bring it over! This is the polite answer; if one were not polite, one would shout at him: "Hey! You, Dharma Master, have actually been buried by a pile of excrement." When he saw the pile of excrement, he attached to appearance, which is equivalent to being buried by the excrement. This is all the mind of love, hate, taking, rejecting, and discrimination making mischief! Therefore, we cannot give rise to a mind of love, hate, taking, or rejecting toward external realms; this is protecting the True Mind. Why must we protect the True Mind in this way? "Because its arising and ceasing has not transcended the realm of the King of Marvelous Function of the Dharma Body." Because the arising and ceasing of delusive thoughts has not been able to transcend the realm of the "King of Marvelous Function of the Dharma Body"! The marvelous function of the Dharma Body contains everything, hence it is called "King." The arising and ceasing of delusive thoughts is, of course, also within the realm of the "King of Marvelous Function of the Dharma Body," not going beyond the scope of the True Mind's marvelous function. Therefore, although delusive thoughts have arising and ceasing, as long as I do not run with you, am not pulled by you, and am not moved by you, that is protecting the True Mind.

"Although delusive thoughts possess the form-appearance of ignorance, their self-nature has not gone out of the purity of the wisdom Dharma Body." The Heart Sūtra says: "Illuminated and saw that the five aggregates are all empty." The five aggregates are also called the five skandhas, which are "form, feeling, perception, formation, and consciousness." The form aggregate belongs to form dharmas; form dharmas have appearances. Men, women, old, young, mountains, rivers, the great earth, grass, trees, and forests are all form-appearances. Feeling, perception, formation, and consciousness are mind dharmas; mind dharmas are without appearances. Delusive thinking belongs to mind dharmas, yet why is it said that delusive thoughts "possess the form-appearance of ignorance"? Giving rise to delusive thoughts implies abiding and grasping. Grasping what? Grasping the illusory images of form dharmas—grasping form-appearances. Once a delusive thought arises, there are reflections of form-appearances in the mind, so it is said that delusive thoughts "possess the form-appearance of ignorance." In fact, mind dharmas are form dharmas, and form dharmas are mind dharmas. Apart from the True Mind, where are there two dharmas? But because of ignorance, as soon as the mind dharma moves, it becomes the reflection of the form dharma, hence it is called "the form-appearance of ignorance." The form-appearance of ignorance is likewise illusory and unobtainable. If you can "rely on delusive thoughts to regulate and practice the Dharma Body," then "all manifested delusive thoughts are regulated and revealed as the marvelous enjoyment of Self-nature." Why can delusive thoughts be turned into marvelous enjoyment? Because "their self-nature has not gone out of the purity of the wisdom Dharma Body."

The "self-nature" mentioned here means "own nature." The own nature of delusive thoughts is illusory and unreal; one could also say that delusive thoughts have no self-nature, like "flowers in the sky"—just like seeing flowers in the void. That is because the eyes are sick; only when a cataract grows in the eyes does one see flowers in the sky; actually, there are no flowers in the sky. The cataract in the eye is a metaphor for the delusive thinking and attachment of one's own mind; seeing flowers in the sky is a metaphor for taking the illusory as real, delusively grasping and delusively taking. This is not only being deluded about the void—not seeing the true suchness real nature—but also "not seeing where the real flowers arise"—not knowing that delusive thoughts and delusive realms are both the marvelous function of the True Mind. Ignorance and delusive thoughts are both like "flowers in the sky" (in ancient times, the characters for 'flower' [huá and huā] were used interchangeably); both are without a substantial entity and are empty and false. However, why can they arise? It is precisely because we possess the spiritual, bright True Mind! The True Mind is like the ocean, and delusive thoughts are like waves. Without the ocean, there are no ocean waves; without the True Mind, from where would delusive thoughts come? The True Mind is the wisdom Dharma Body; the True Mind is originally pure. Therefore, the own nature of delusive thoughts has not exceeded "the purity of the wisdom Dharma Body." The Song of Enlightenment says: "The actual nature of ignorance is the Buddha-nature; the illusory empty body is the Dharma Body." The real nature of ignorance is the True Suchness Buddha-nature; the body that is "originally empty" like an illusion is the wisdom Dharma Body. Because the illusory body and mind have not exceeded the scope of the pure wisdom Dharma Body. This is the Reality; this is the One True Dharma Realm.

"Therefore, within the illumination of the vast, unbroken radiance, the self-nature of delusive thoughts is originally empty." What is the "vast, unbroken radiance"? It is our wisdom Dharma Body. The Dharma Body is incomparably vast, forever unbroken, and of immeasurable radiance. The Amitābha Sūtra says: "That Buddha's radiance is immeasurable, illuminating the lands of the ten directions without any obstruction. Therefore, he is named Amitābha." Amitābha is Infinite Light and Infinite Life. Infinite Light is the "vastness" of space; Infinite Life is the "unbrokenness" of time; Amitābha is the "vast, unbroken radiance." In our practice, whether reciting the Buddha's name, investigating Chan, or practicing Esoteric Buddhism, we are all practicing the mind. When the mind is empty and pure, radiance will shine forth greatly. Why does it not shine forth now? Because it is covered by ignorance, just like a pearl wrapped in mud; the radiance is not seen. However, although it is not seen, it is still there! In fact, the radiance has not left us; in daily life, working, writing essays, creating inventions, and so on—these are still the radiance, still the marvelous function of the Dharma Body, only it has not been fully displayed. Within the bright illumination of this "vast, unbroken radiance," the own nature of all delusive thoughts is originally empty and quiescent.

Do not fear delusive thoughts; when delusive thoughts subside, that is the True Mind. If delusive thoughts arise, let them vanish as they are drawn, like drawing a picture on water; do not have stagnation, do not have attachment; immediately have a stern, clear awakening, and let them disappear as they arise. The Pure Land school raising the Buddha's name, the Chan school raising the sensation of doubt, and the Esoteric school holding the mudra and mantra—all are for the purpose of transforming delusive thoughts and protecting the True Mind. Proceeding continuously and closely like this, accomplishment is certain in just a few years of work. What is feared is that we are unwilling to do this, unwilling to protect it continuously and closely, but instead allow delusive thoughts to fly about in confusion, indulging them and letting them be, letting them burn like a great fire—"indulging them causes them to blaze"—then one cannot accomplish it. Therefore, as long as one recognizes that the self-nature of delusive thoughts is originally empty, one need not fear them; they are the marvelous function of the True Mind, they are the power of the Way. Reciting the Buddha's name, investigating Chan, or practicing Esoteric Buddhism—the purpose of all is to cut off delusive thoughts and not wander with them. If there are no "delusive thoughts of leakage," the "karmic causes of Samsara" are cut off.

"If one practices serial training and upholding for a long time like this, then delusive thoughts will be regulated and cured by themselves; motion and stillness will not be divided, and one will obtain the indestructible abode." "In the morning at this, in the evening at this," wandering at this, in hardship at this; doing the work at every moment, not forgetting it in any place—this is called "long-term serial training." Practicing means implementing, actually doing it; upholding means persisting, constantly remaining like this. If one "practices serial training and upholding for a long time" like this, then "delusive thoughts will be regulated and cured by themselves; motion and stillness will not be divided, and one will obtain the indestructible abode." "Regulated and cured by themselves" means you do not need to subdue them; they subdue themselves. Our practice is like herding an ox; at the beginning, one must discipline it at every moment; wait until it is tamed, and you need not manage it—it will obey you. At that time, if you want to give rise to a thought, you give rise to it; if you want not to give rise to a thought, you do not. Rising a thought is for putting it to use; if not using it, then no thought arises—that is successful practice. Ordinary beings cannot be the master of their thoughts; even if they do not want them to arise, they still arise; thoughts jump out of the mind by themselves, hence they are called "delusive thoughts." If a practitioner is also like this, that means the work has not been done well, and one needs to correct one's understanding and apply effort diligently. "Motion and stillness will not be divided" means that whether in motion or in stillness, whether sitting in meditation or working, there is no distinction; it is all like this. I let you move a thought, you move; I do not let you move a thought, you do not move; motion and stillness are one. Just when a thought arises, one does not see where the thought arises from; this is having no thought to arise at every moment, yet not being a pool of dead water where not a single thought exists; it is simply not abiding. Upon reaching this stage, one "obtains the indestructible abode," and will not be destroyed. This physical body of ours will decay and die; when conditions end, the four elements will separate, but the Dharma Body will not decay. Obtaining the indestructible abode is accomplishing the Way. Mahamudra tells us to do the work on the Mind-ground; there is no need to practice any other method; applying effort directly on the Mind-ground is enough. Reflect continuously, like drawing a picture on water, without the slightest abiding. Doing the work like this, after a long time delusive thoughts will naturally be tamed, and that will crystallize into the Fruit of the Way, "obtaining the indestructible abode." Therefore, the Unsurpassed Yoga Tantra of the Esoteric School and the Chan School are the same; the Chan School also tells you to practice without practice. Thus, the Dharma Gate of the Mind-ground is extremely important.

"At the extreme of its function, although delusive thoughts of joy, sorrow, doubt, and anxiety manifest the same as in ordinary beings, it is not like their fixation on reality that forms and destroys, accumulating various karmic activities and shifting according to the power of craving." "At the extreme of its function" means when we practice reflection like this to the ultimate point. At this time, "although delusive thoughts of joy, sorrow, doubt, and anxiety manifest the same as in ordinary beings"—worrying when encountering bad things, rejoicing when encountering good things, and having doubts and anxieties when doing things (but absolutely not doubting the Teacher, doubting the Dharma, or doubting the fundamental)—these joys, sorrows, and anxieties are all delusive thoughts, the same as the joys, sorrows, and anxieties of ordinary beings. "However, it is not like their fixation on reality that forms and destroys"; however, it is not like ordinary beings who fixate on the states they enjoy, worry about, or doubt as being truly existent. Although one also moves a "delusive thought of joy, sorrow, doubt, or anxiety," one does not fixate on it to death, knowing clearly that "whatever possesses characteristics is illusory," and does not consider that there is any substantial entity that can form, or any substantial entity that can be destroyed. Ordinary beings fixate on delusive realms as real, their hearts are always uneasy, brooding over them, calculating in their hearts from dawn to dusk. Affliction, oh, affliction! The life of an ordinary being is passed in delusion and affliction; how bitter this is! This is delusion. Creating karma because of delusion, and receiving retribution because of karma—this is "accumulating various karmic activities and shifting according to the power of craving." Ordinary beings cannot be their own masters, but shift according to the power of craving. For a person who genuinely practices and is "at the extreme of its function," although there are also "delusive thoughts of joy, sorrow, doubt, and anxiety," they pass as soon as they turn; one does not shift according to the power of craving, is not brooding over them, and is not calculating non-stop from dawn to dusk; so it is different! When he encounters sad things, it is not that he does not weep; when he encounters joyful things, it is not that he does not laugh. But with a "boo-hoo" cry or a "ha-ha" laugh, it passes, and the mind is still level and open. A person "at the extreme of its function" is not someone who cannot smile when happy or cannot cry when sad, nor are they a dead person or a wooden figure. When practice reaches that time, joy, laughter, anger, and scolding are all Buddhadharma, are all the power of the Way!

"When a thought arises, first one recognizes the appearance of that delusive thought, and the appearance vanishes immediately, like meeting an old acquaintance; next, the delusive thought will surely perish by itself, like a snake untying its own knot; finally, the delusive thought is without benefit or harm and vanishes obscurely, like a thief entering an empty room; this is the most essential and marvelous of the methods of liberation." When a delusive thought arises, at the very beginning of practice, one only recognizes the various appearances of the delusive thought, and the appearance of the delusive thought vanishes immediately, just like meeting a person one knew before. However, after this acquaintance leaves, there is still a reflection in the mind. Although the delusive thought has vanished, the reflection is still there. Next, when the practice is done somewhat better than before, the delusive thought will surely arise and perish by itself, like a snake that has tied a knot able to untie itself—the mind of attachment has loosened. When the practice is done to the end, "the delusive thought is without benefit or harm and vanishes obscurely"; it is neither that there is harm when the delusive thought arises, nor that there is benefit when the delusive thought perishes; rather, being without benefit or harm, it naturally vanishes obscurely. Even though delusive thoughts arise, I know this is the marvelous function of the True Mind, and thus do not abide; they naturally vanish, and I do not give rise to discrimination regarding the delusive thoughts. Some practitioners like to discriminate: Oh my! My delusive thoughts are not arising, there is a benefit, my practice has improved; Alas! My delusive thoughts have arisen again, harm, harm, I have regressed again. Actually, delusive thoughts originally have no self-nature and are neither good nor bad; as long as we practice earnestly, in the end we will not give rise to the discriminating mind of "beneficial or harmful," and delusive thoughts will vanish obscurely at any time. "Like a thief entering an empty room"—just like a thief entering an empty room, there is nothing to steal. "This is the most essential and marvelous of the methods of liberation"; this is the most important and marvelous method for liberation from delusive thoughts.

Since this is "the most essential and marvelous of the methods of liberation," I will explain these three levels of practice once more below. When a delusive thought arises, first recognize it and do not run with it, and the delusive thought will perish immediately. But initially, the power of recognizing delusive thoughts is insufficient; although the delusive thought has perished, our mind is not without its shadow-image; it is still there. Like meeting an acquaintance from the past; although he has already left, our mind churns: I haven't seen this person for many years; how was he in the past, how is he now. Although the person has left, the reflection remains. Although the delusive thought has perished, the shadow-image still exists. This is because the power is insufficient!

Next, one further recognizes delusive thoughts, knowing that delusive thoughts must perish by themselves, and the power is more sufficient than before. However, the illusory appearance of the delusive thought is still there, and it stays for a period of time before perishing, just like "a snake untying its own knot." A snake cannot tie a knot by itself; if you tie a knot in it, after a period of time, it will untie itself. When practice reaches this point, the "old acquaintance" leaves, and the mind will not churn; compared to before, this is a step further.

Furthermore, one recognizes that delusive thoughts are without benefit or harm, and the arising and ceasing of delusive thoughts is of no concern to me. Because the True Mind is unmoving and unshakable, my True Mind is not damaged by a fraction because a delusive thought arises, nor increased by a fraction because a delusive thought perishes; the True Mind has no increase or decrease, so delusive thoughts are without benefit or harm, letting them arise and perish as they will. Recognizing this point is the most important; accomplishing this point is the best and most marvelous. Suppose that after we give rise to a delusive thought, it still circles in our mind, we still cannot throw it away, and we still want to calculate it further—this is because the power is insufficient. Many people are like this; having had a dream at night, upon waking up they still want to think about it—how was this dream, how was it—and even tell it to others. Suppose we can achieve this: knowing it is a dream, ignoring it, and leaving not a single shadow in the mind—then there is power. Like meeting an old acquaintance, a snake untying its own knot, and a thief entering an empty room—these represent different levels of our view of delusive thoughts and our power to extinguish delusive thoughts. Everyone should investigate for themselves at which level they can extinguish delusive thoughts.

"Knowing practice but not knowing the View is the same as the Meditation Heavens." Knowing to practice, knowing not to run with delusive thoughts, but not knowing that "all delusive thoughts are marvelous functions arising from the thoroughly penetrating realm of Self-nature"—this is called "knowing practice but not knowing the View." Knowing only to cultivate the Way, but not knowing what the True Mind is, and not recognizing the True Mind, one is "the same as the Meditation Heavens." Even if you work diligently like this and your concentration power is quite deep, reaching the ultimate point, if you do not recognize the True Mind, you will merely be born in the First Dhyāna Heaven, Second Dhyāna Heaven, Third Dhyāna Heaven, or Fourth Dhyāna Heaven; you still will not exit the Form Realm. Let alone liberation, you have not even reached the Formless Realm.

"If one does not possess the practice of the marvelous essential of the method of liberation like this, even though the mind can firmly abide in Chan concentration, one will also fall into the Chan concentration of the upper realms." If one does not possess the practice of the marvelous essential of the method of liberation like this, that is "knowing practice but not knowing the View." "Even though the mind can firmly abide in Chan concentration" means the mind can be unmoving, entering concentration very deeply, remaining unmoving for one year, two years, three years, or even one kalpa, two kalpas, or millions of kalpas. "One will also fall into the Chan concentration of the upper realms"; one merely falls into the Chan concentration of the Four Dhyāna Heavens or the Four Formless Heavens. This is still the Chan concentration of the Form Realm and Formless Realm; one is still within the Three Realms and is not liberated. If one does not recognize the True Mind, one cannot exit the Three Realms, which is the same as the external paths. Why can external paths not exit the Three Realms? Because they do not know what the True Mind is. External paths cling to the Yang Spirit, considering the Yang Spirit to be real and indestructible. The Yang Spirit is what Buddhism calls the "mind-made body," which is the body born of the Seventh Consciousness (manas); it is still a false shadow. The Diamond Sūtra says: "Whatever possesses characteristics is illusory"; everything that has characteristics is entirely fake; the Yang Spirit is also fake, does not exit the Three Realms, and is not ultimate. Only by recognizing the True Suchness Self-nature and striving to protect it—practicing like this—can one accomplish the Great Way. We say again and again: Everyone must protect the True Suchness Dharma Essence well! One must be clearly aware and constantly knowing, abideless at all times, protecting it continuously and closely; after a long time, one will naturally verify and accomplish the Great Way and will definitely be able to succeed. Recognizing the True Mind is like obtaining rice; using fire to cook it again, it can become cooked rice. The so-called "using fire to cook" means protecting it at all times, not letting delusive thoughts invade it in any place, not running with delusive thoughts, the mind empty and without abiding—then, the result will certainly be becoming a Buddha; this is very important. If one does not practice like this, even if the concentration power is deep and the time entering Chan concentration is long, one cannot verify and accomplish the Great Way. Nowadays, many people like concentration power: Oh my, this Dharma Master's skill is very good; he has been in concentration for a week. Oh, no, no! That Dharma Master's skill is even better; he has been in concentration for three months. We must shout loudly at him here: No! That is dead concentration; it absolutely cannot verify and accomplish the Great Way! True Chan concentration is not being deluded against circumstances, being without abiding at all times. If one is in concentration sitting there but out of concentration when off the seat, can that work? It cannot work. Therefore, if one does not recognize the True Suchness Dharma Essence but practices blindly and trains recklessly, one definitely cannot accomplish the Way. One must recognize the True Mind and do the work to protect it to accomplish the Great Way. This is a crucial principle that we who learn Buddhism must know.

"If one considers fully understanding the arising and abiding of delusive thoughts as sufficient, this is no different from inferior madness and delusion." Some people who engage in practice are satisfied once they know the place of arising and abiding of delusive thoughts. He says: "Oh, I understand. I know both the place where delusive thoughts arise and where they abide. From where do delusive thoughts arise? Delusive thoughts arise from realms; delusive thoughts are reflections of realms. Where do delusive thoughts abide? They abide on realms." Delusive thoughts indeed arise from realms; without realms, there are no delusive thoughts. "The mind originally is unborn; it exists because of the realm"—this is what Vipśyin Buddha said. However, from where do realms exist? If one is satisfied merely knowing the arising and abiding of delusive thoughts, "this is no different from inferior madness and delusion"; that is no different from inferior madness and delusion. The Buddhadharma is the supreme marvelous Dharma; it is concentration without madness, wisdom without delusion; inferior madness and delusion are not Buddhadharma. "Those who consider fully understanding the arising and abiding of delusive thoughts as sufficient" are of the lowest vehicle capacity. What is the use of only knowing the arising and abiding of delusive thoughts? One must recognize the True Suchness Dharma Essence, use effort on the Dharma Essence, and observe and protect it at all times and in all places to accomplish the Way. Knowing only the arising and abiding of delusive thoughts while fantasizing about accomplishing the Way is like cooking rice with sand; one cannot produce cooked rice even in ten million kalpas.

"Or perhaps one is biased towards emptiness, seeking the seal of the Dharma Body and such thoughts; however, when encountering evil conditions, the practice one holds cannot release the binding of the realm, and instead one manifests faults." Those who consider fully understanding the arising and abiding of delusive thoughts as sufficient are naturally people of inferior capacity because they attach to realms, thinking realms are truly existent. However, being "biased towards emptiness" also will not do! Attaching to existence is of course incorrect, but falling into emptiness is also incorrect. Why? Because our Dharma Body is neither empty nor existing, is both empty and present, is not empty and not existing; saying it exists is incorrect, saying it is empty is also incorrect. "Seeking the seal of the Dharma Body": seal means verification; seal means accord. Seeking the seal of the Dharma Body means seeking to verify and accord with the Dharma Body. If you are biased towards emptiness, you do not correspond with the Dharma Body; how can you verify and accord with the Dharma Body? Therefore, one can only say this is "thinking." The Dharma Body does not fall into thinking; once it falls into thinking, it violates the Dharma Body. All kinds of thinking, attaching to emptiness or attaching to existence, do not correspond with the Dharma Body. "However, when encountering evil conditions, the practice one holds cannot release the binding of the realm, and instead one manifests faults." When these people who are biased towards emptiness encounter evil conditions or adverse conditions, the work they have done cannot release the binding of these states, and they are bound by these states. Their "emptiness" is merely thinking; when encountering events, they cannot empty them! Their "emptiness" has an emptiness existing there; doesn't this become "existence"? In the past, there was a prominent figure in Pudong, Shanghai, who said: "You say empty, empty; why then are there still mountains, rivers, the great earth, men, women, old, and young?" He understood "empty" as "there is nothing at all"; this is not the same as the emptiness we understand. When we speak of emptiness, it is emptying the appearance, not abiding on the appearance; regarding it as unobtainable is emptiness. "Whatever possesses characteristics is illusory"; simply do not attach to appearances; appearances still exist—without appearances, how could marvelous function arise? If this house did not exist, how would we shelter from wind and rain? If this stool did not exist, how would we sit peacefully? "Dharmas born of causes and conditions, I say are precisely empty"; lacking a self-body and lacking a self-nature is emptiness, not that there are no appearances. Thinking of "emptiness" is useless; when encountering states, one cannot empty them. Our Self-nature is neither empty nor existing, is both empty and present; presence is precisely emptiness, emptiness is precisely presence. The very substance of "existence" is unobtainable; this is true emptiness. If one clings to biased emptiness without recognizing Self-nature, one has no power and cannot pass through states. If one recognizes Self-nature, all kinds of states are merely the marvelous function of Self-nature. Like reflections in a mirror, like waves on water. Recognizing the mirror and knowing the water, one will not be deluded by reflections and waves, and all states will naturally be easily emptied. If one does not recognize Self-nature, then one cannot empty them. We must first recognize the True Suchness Dharma Essence; this is the most important of all. Therefore, illuminating the Mind and seeing the Nature is the root; no matter what school you practice, all take illuminating the Mind and seeing the Nature as the root; without illuminating the Mind and seeing the Nature, it will not work. If one merely understands the arising and abiding of delusive thoughts, or is biased towards emptiness, without recognizing Self-nature, then when encountering evil conditions, the power of practice one holds cannot release the binding of states, "and instead one manifests faults." Ordinary beings do not recognize what true emptiness is; when hindered by the manifestation of evil and adverse states, they become heavy with doubt and anxiety, and consequently slander the Buddhadharma. He says: "This should be empty! Why can't it be emptied? It still exists! Then, the Buddha spoke the Dharma wrongly." The celestial beings of the Four Formless Heavens are like this; they cultivate to the concentration of emptiness, but when the kalpa duration of the concentration of emptiness arrives, they exit concentration, see the external realms, and give rise to doubt: "Eh? It was said to be empty; why does it still exist? The Buddha spoke Dharma to deceive people; he is a swindler, a swindler." He still attaches to appearances; attaching to appearances creates karma, and creating karma leads to receiving retribution. Turning around to slander the Buddhadharma, he falls into hell. This is "and instead one manifests faults." Therefore, we must recognize the true meaning of the Buddhadharma and know what the Buddha-nature is; this is most important. The Buddha-nature is neither empty nor existing, is both empty and present, is likewise empty and likewise present. If you attach to emptiness and fall into emptiness, practicing without recognizing the fundamental nature, you cannot succeed in practice. The result is creating evil karma, and instead manifesting faults yourself.

"Arising-extinction, Self-extinction, Fixed-extinction are all the self-extinction of delusive thoughts; following delusion, originally pure." Since delusive thoughts can arise, they can be extinguished. There are three forms of extinguishing: "Arising-extinction, Self-extinction, Fixed-extinction." Arising-extinction: the arising of a subsequent delusive thought extinguishes the preceding delusive thought; Self-extinction: the delusive thought extinguishes itself; Fixed-extinction: doing the work to enter concentration, extinguishing delusive thoughts. These several ways of extinguishing delusive thoughts differ in speed and vary in magnitude of power. No matter what method is used to extinguish them, it is all the delusive thoughts extinguishing themselves, hence "all are the self-extinction of delusive thoughts." In fact, delusive thoughts themselves are illusory and unobtainable, and there is no such thing as extinguishing or not extinguishing; not abiding in them is regarding them as extinguished. After delusive thoughts extinguish, it is "following delusion, originally pure"; following the extinction of delusive thoughts, it is the originally pure True Suchness Dharma Body. The Sūtra says: "Resting the maddened mind is precisely Bodhi." How does the delusive mind arise? "The mind originally is unborn; it exists because of the realm" (stated clearly by Vipśyin Buddha); the delusive mind exists because of the realm; without the external realm, there is no delusive mind. However, the realm is just like the mind, illusory and unobtainable: "The mind is not mind of itself, it is mind because of the realm; the realm is not realm of itself, it is realm because of the mind." Mind and realm arise relatively; apart from one, the other is nothing. Therefore, my late teacher Master Xianglu said: "Realms also do not exist; they are equally illusions." As long as you clearly know that all external realms are like dreams, illusions, and flowers in the sky, without a substantial entity, and do not climb on them or give rise to delusive thoughts, then the spirit is tranquil and wisdom is clear, numinous light shines alone, and the True Mind is bright and pure, like a mirror reflecting objects—without taking or rejecting, without love or hate, clearly distinct yet not a single thought arising, not a single thought arising yet clearly distinct—instantly one personally verifies the True Suchness Dharma Body, without needing to do any clumsy work outside of resting the mind. If you genuinely recognize the True Suchness Dharma Body, delusive thoughts are the marvelous function of the True Suchness Dharma Body, and delusion is precisely pure. Just like recognizing that the wave itself is water; not attaching to the appearance of the wave, one need not wait for the wave to subside—the wave in its very substance is water. This is the profound meaning of "following delusion, originally pure." The center of what is discussed here is that one must recognize delusive thoughts and not fear delusive thoughts. Delusive thoughts are the marvelous function of the True Mind. As long as one does not run with them, one can cut them off; following delusion, originally pure. Following the arising and ceasing of delusive thoughts, it is the fundamentally pure True Suchness Dharma Body. The True Suchness Dharma Body is originally pure; it is not that the True Suchness Dharma Body becomes impure because there are delusive thoughts. As long as one does not run with delusive thoughts and is not controlled by them, observing the True Suchness Dharma Body at all times, protecting it continuously and closely, after a long time one will inevitably be able to verify and accomplish the Great Way, verifying and accomplishing the Buddha Fruit.

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