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

Ganges Mahāmudrā 

By Elder Yuan Yin 

(Lecture Fourteen)


English Translation:

"This characteristic of extinguishing and liberating is the sole essential of self-liberation as Direct Perception." 

We previously discussed "according with delusion, one is originally pure." From where does delusion arise? Delusion exists in accordance with objects. If there were no objective conditions, there would be no delusive thoughts. Although delusive thoughts arise following delusive objects, our True Mind is not polluted; it remains pure. We used the pearl as a metaphor: for instance, if a pearl is wrapped in mud, the pearl itself remains pure and luminous; the pearl does not turn black and dirty just because it is wrapped in mud. After removing the mud, the pearl remains as luminous as before. Therefore, one need only recognize the True Mind and need not fear delusive thoughts. Extinguishing the incorrect recognition of delusive thoughts and untying the knot of fear regarding delusive thoughts, thereby recognizing the True Mind—this is called the "characteristic of extinguishing and liberating." "This characteristic of extinguishing and liberating is the sole essential of self-liberation as Direct Perception." Direct Perception (*pratyakṣa*) means revealing the whole matter completely without adding any discrimination, just like a mirror reflecting objects. When it reflects a round object, a round appearance manifests; when it reflects a square object, a square appearance manifests. When reflecting ten thousand taels of gold, the mirror is not pleased; when reflecting a pile of excrement, the mirror is not annoyed. This is Direct Perception. Direct Perception manifests in accordance with the images of objective things, adding not a single bit of discrimination from the delusive mind. If one discriminates, "This is good, that is bad; this is long, that is short; this is beautiful, that is ugly"—that is Inference (*anumāna*).

We practice the path of liberation to transform the Eighth Consciousness into the Mirror-like Wisdom (*ādarśa-jñāna*), brightly illuminating the ten directions. The myriad phenomena all manifest within our True Mind without the slightest addition of love or hate, grasping or rejecting; this is "Liberation Direct Perception." Although we use a mirror as a metaphor, it is not entirely like a mirror. Manifesting forms based on objective situations—this resembles a mirror. However, a mirror lacks the power of differentiation; it lacks the nature of perception. We possess the nature of perception; we know right and wrong, long and short, gain and loss, only we do not have love and hate, or grasping and rejecting. It is exactly as the sūtra says: "Skillfully able to distinguish the characteristics of all dharmas, yet unmoved regarding the First Principle." Although differentiating, it does not enter the mind/heart; this is being Inference right within Direct Perception. If there were only Direct Perception, we would become idiots and fools, not even knowing right from wrong, good from bad, or long from short—how could that work? Doing the work (practice) must be lively and vivid; it means we constantly use the Direct Perception True Mind to perform the function of Inference. Inference is what is called delusive thought; therefore, we must understand the principle spoken by the Buddha in the *Sūtra of Perfect Enlightenment*: "Regarding all delusive minds, one also does not extinguish them." When it is time to use it, just use it; being able to use it is the marvelous function. This is the profound meaning of the "characteristic of extinguishing and liberating." This characteristic of extinguishing and liberating is precisely Liberation Direct Perception, and it is the "sole essential"—this is the only thing of importance.

Recognizing the True Mind is most important. Where is the True Mind? The True Mind is shining right in front of everyone. Where is the luminosity? I see things, I hear sounds, I smell scents and odors, I know various states—this is the luminosity! Some people focus solely on extinguishing delusive thoughts, but after the delusive thoughts are extinguished and the True Mind manifests brightly, they do not recognize the True Mind; instead, they continue the work of stopping thoughts. Practicing like this, after a long time, one becomes dead and cannot attain the lively and vivid marvelous function, because one does not recognize the True Mind. As we said before, merely stopping delusive thoughts without knowing the Fundamental Essence is useless. One must recognize the Fundamental Essence right at the place where delusive thoughts cease; this is the only important matter.

"It is also the uncommon essential wonder of the supreme Dharma-door of the Great Perfection of Self-Nature." The Great Perfection (*Dzogchen*) has specific methods to be practiced, but here it speaks of the "Great Perfection of Self-Nature." The Self-Nature is originally perfect and lacking nothing; it originally fills the void and pervades the Dharma-realm; however large space is, it is that large; the ten directions of worlds and all sentient beings are all perfected within the Self-Nature. Whether it is the Pure Land School, Esoteric School, Zen School, Dharma-Character School (*Yogācāra*), Tiantai School, Huayan School, and so on, none can depart from this Marvelous Bright True Mind. "There is no dharma that does not flow from this Dharma-realm, and no dharma that does not return to this Dharma-realm." This Dharma-realm is the One True Dharma-realm, the Marvelous Bright True Mind. The Ganges Mahāmudrā is a "supreme Dharma-door" that directly enters the "Great Perfection of Self-Nature." "Supreme" means special; "Door" means excellent; this is a particularly excellent dharma that other dharmas cannot compare with; it is "uncommon" with other dharmas. "Common" means shared; "uncommon" means dissimilar. This is the dharma of the highest single vehicle of the Esoteric School; other vehicles within the Esoteric School do not speak this way. The highest Esoteric Dharma and the Zen School breathe through the same nostril. The Pure Land School does not speak this way; the Pure Land School emphasizes single-minded mindfulness of the Buddha to be reborn in the Western Land of Ultimate Bliss. After arriving in the Western Land of Ultimate Bliss, one continues to practice by the side of the Buddhas and Bodhisattvas, realizing the stage of non-retrogression—Avaivartika. There are inherent wonders in that, and ultimately it still returns to the One True Dharma-realm, but we will not discuss that much here. Any Dharma-door has its own marvelous points and its own capacity for response and transformation, and all must ultimately return to the One True Dharma-realm. The Ganges Mahāmudrā, however, engages directly without taking a detour; it is dissimilar to other methods of practice, which is why it is the "uncommon essential wonder of the supreme Dharma-door of the Great Perfection of Self-Nature." "Essential" means the key point; "wonder" means subtle and marvelous. The uncommon essential wonder refers to the unique key point and unique marvelousness that is different from other Dharma-doors.

"Possessing this essential wonder, no matter what afflictions or delusive thoughts are produced, all manifest as the Dharmakāya." Possessing this essential wonder means recognizing the marvelous function of the True Mind. After possessing this essential wonder, "no matter what afflictions or delusive thoughts are produced, all manifest as the Dharmakāya." Whatever affliction it may be—such as sickness and pain, heartbreak, business failure, and so on—precisely when afflictions are clustering and delusive thoughts are chaotic, they all manifest as the Dharmakāya. This is because "delusive thoughts and afflictions are all the appearance of the wisdom of the Dharmakāya's intrinsic awareness." Just as without water there are no waves, if there were no True Mind, how could there be afflictions and delusive thoughts? When afflictions and delusive thoughts rise up, that is precisely the manifestation of the Dharmakāya. Everyone must know that this sentence is extremely important. When afflictions are clustering and delusive thoughts are chaotic, if one immediately recognizes that this is the marvelous function of the Dharmakāya, the afflictions and delusive thoughts will instantly melt like ice and dissolve like tiles. After recognizing the Dharmakāya, one does not run after delusive thoughts; if one does not recognize the Dharmakāya, one will run after delusive thoughts, and afflictions will be endless, even to the point of committing suicide. Nowadays, some people who are heartbroken suffer unbearably and want to commit suicide, feeling they cannot live on. This is because they do not recognize the Dharmakāya and do not know that afflictions and delusive thoughts are all the marvelous function of the True Mind!

The *Universal Gate Chapter of Guanyin Bodhisattva* says: "If there is one who holds the name of this Bodhisattva Guanshiyin, even if they fall into a great fire, the fire cannot burn them, due to this Bodhisattva's awesome spiritual power; if they are drifted by great waters, calling his name, they immediately reach a shallow place." No matter how great your fire of affliction is, or how high your waves of delusive thought are, as long as you turn the light around to reflect universally and recite "Namo Guanshiyin Bodhisattva"—Oh! Originally this is the marvelous function of the True Mind! Those afflictions and delusive thoughts will immediately subside; this is the secret, the most important secret. There are quite a few people who have studied Buddhism for many years but just do not know this secret; they do not recognize the True Mind and do not know where the True Mind is. They cannot find it, so what do they do? They go to the Western Land of Ultimate Bliss to look for it, which is more than ten thousand miles away! Actually, the True Mind is shining right in front of you. The Mahāmudrā is good because it tells us directly and simply what the True Mind is. You all have blessings and your conditions have matured, so you are able to hear this Great Dharma. After hearing this Great Dharma, we must not let ourselves down; we must constantly protect the True Mind, knowing that the place where delusive thoughts arise is precisely the marvelous function of the True Mind, and recognizing the True Mind right upon the delusive thoughts. Doing the work like this for one year, two years, three or five years—will you not accomplish the Way? You will absolutely succeed. As I mentioned last time, my Master (Guru Wang Xianglu) said: "To do the work, one does not need two or three years; one will succeed in a year and a half. If you do not succeed, come and ask me." We are just unwilling to do the work and always run after habit energies; how then can we succeed?

"Delusive thoughts entirely become wisdom; adverse conditions become assistant companions; afflictions become the practice of the Way." If one possesses this "uncommon essential wonder of the supreme Dharma-door of the Great Perfection of Self-Nature," then "delusive thoughts entirely become wisdom." Just when delusive thoughts are flying about and afflictions are clustering, one makes a stern turn: Oh! This is the marvelous function of the Dharmakāya! Being able to turn like this is great wisdom. Facing objects with Direct Perception while functioning with Inference, not attaching to objects, not sticking to objects, and not dwelling in objects, yet it is not that one does not know beauty and ugliness or right and wrong—this is wisdom. If, after discriminating, one wants to grasp and reject, dwelling in objects and sticking the mind to them, running after the realms, suffering to the point of death, and being trapped—this is delusive thought. Actually, delusive thought is wisdom; the key lies in whether you know it or not. Therefore, "Regarding all delusive minds, one also does not extinguish them." If the True Suchness Dharmakāya acts as the host, delusive thoughts become servants and employees. The master directing the servants to do things is the "Wisdom of Accomplishing Activities" (*kṛtya-anuṣṭhāna-jñāna*). When the True Mind acts as the host, the first five consciousnesses (eyes, ears, nose, tongue, body) transform into the Wisdom of Accomplishing Activities. The True Mind directs them: You look for me at what thing this is; you listen for me to what sound this is; you smell for me whether it is fragrant or foul; you taste for me whether it is sour or sweet... Seeing, hearing, feeling, and knowing all transform into the marvelous function of the True Mind—delusive thoughts entirely become wisdom.

"Adverse conditions become assistant companions." Everyone likes the Western Land of Ultimate Bliss because the Western Land of Ultimate Bliss is everywhere favorable conditions; there are no places that do not accord with one's wishes. The ground is gold, there are pools of seven jewels, waters of eight merits, water-birds and groves, and the sounds of wind and birds all proclaim the Dharma; everything is good, and there are no enemies or foes. It is unlike our World of Five Turbidities, where afflictions and enemies are incredibly numerous. For example, there are many unsatisfactory aspects in work; this person steps on your foot, that person kicks your leg. Family life is also quite unsatisfactory; you think this way and she prefers to think that way, you do this and she prefers to do that, so the family is also full of arguments and disputes! However, you must know that these adverse conditions are companions that help you accomplish the Way, telling you to be vigilant and not to dwell in objects. Knowing that these adverse conditions are suffering, you generate a mind of renunciation: Alas! This world is so bitter; let me hurry and leave suffering! How does one leave suffering? By recognizing the True Mind and not running after realms; otherwise, you will stick to this world, reluctant to leave, thinking this world is truly pleasant and comfortable, and you will not study Buddhism or practice the Dharma, and then you cannot accomplish the Way. I once met a French overseas Chinese who had a lot of banknotes; his family's warehouse was connected to the railway, and trains could drive right in. He also believed in the Buddha-dharma and did great good deeds; whenever he returned to China to visit relatives, he would always go to temples to give alms (*dāna*). I said to him: "You believe in the Buddha-dharma and are willing to give alms; it would be even better if you practiced the Buddha-dharma yourself. Merely doing good deeds and giving alms is cultivating goodness and cultivating merit, but one cannot accomplish the Way. You must also cultivate wisdom; only by cultivating both merit and wisdom can you accomplish the Way. Therefore, you still need to study and practice the Buddha-dharma." He said: "No, no, I am too comfortable and too happy; I do not need to eat bitterness and practice." He was drowning in rewards of merit and satisfied with the status quo, so he did not want to practice. If humans are like this, how much more so are celestial beings?

If one encounters various adverse conditions and suffers to the utmost, feeling very painful, then one will generate a great mind to leave suffering. To leave suffering, what should one do? Hurry up and study/practice the Buddha-dharma; that is why it is said, "Adverse conditions become assistant companions." Adverse conditions help you by training you upon the objects, to see if your mind still dwells in objects or not. If your mind is truly empty, then it does not matter whether conditions are favorable or adverse, and it does not matter whether you run with them or not. In Bodhisattva Samantabhadra's Ten Great Vows, there is the vow to "Constantly accord with sentient beings." Constantly according with sentient beings means always running along with sentient beings. You like to eat spicy food? Good! I will follow you and eat spicy food. You like to eat sweet food? Good! I will follow you and eat sweet food. You want to play ball? Good! I will keep you company playing ball. You want to dance? Good! I will keep you company dancing. You want to believe in Christianity? Good! I will follow you and believe in Christianity. Everything does not matter. Why? To grind and polish the True Mind! I am empty and attain nothing; everything is the marvelous function of the True Mind. My running with you is also a marvelous function, in order to gather and receive you; this is called "Colleague-gathering" (*samgraha-vastu*). Bodhisattvas practice the Four Methods of Gathering, and among them is "Colleague-gathering." There are many practitioners who are unwilling to be born in the Western Land of Ultimate Bliss; why? Because the Western Land of Ultimate Bliss consists of favorable conditions, and the time required to accomplish the Way is too long. One day in the Western Land of Ultimate Bliss equals one great kalpa here. How many days are in one great kalpa? It is too many to calculate. One great kalpa has four medium kalpas, and one medium kalpa has twenty small kalpas; how long is each small kalpa? Suppose the human lifespan is 84,000 years; every 100 years it decreases by one year until the lifespan is 10 years, then every 100 years it increases by one year until it reaches 84,000 years again. This one increase and one decrease is the time of one small kalpa. Eighty such small kalpas make one great kalpa. How many days is that? One day in the Western Land of Ultimate Bliss equals this much time here. Furthermore, over there are favorable conditions; everything accords with your mind—whatever you want, you get; whatever kind of house you want, you have; whatever clothes or items, you have—so habit energies are not easily cut off completely, and the time required to accomplish the Way is long. Therefore, many Bodhisattvas who have generated the great mind say: "You go to the Western Land of Ultimate Bliss; I will grind the True Mind right here in the Sahā World, grinding amidst adverse conditions." This is the spirit of a Great Mind Bodhisattva, which is rare and precious! "The hero naturally has a soaring will; he does not head for the Brahma Heavens or the Pure Land." Not going to the Great Brahma Heaven or the Pure Land—this is the bearing of a true hero. If you truly possess the bearing of a hero, you must be able to withstand the grinding. If you cannot withstand the grinding and are gathered away by the Demon King to become a son or grandson of demons, then it is over. If you cannot withstand the grinding, then you had better go to the Western Land of Ultimate Bliss; it is much safer there than here. Therefore, there is no fixed Dharma; it depends on each person's boldness and each person's roots; nothing is immutable. As we now practice and do the work, when we encounter adverse states, do not be discouraged; these are assistant companions helping you to accomplish the Way.

I have a Dharma-brother whose wife believed in Christianity and dragged him to the Christian church. He said: "Good, good, I will accompany you." After listening to the pastor's sermon, he said to her: "I accompanied you to hear the pastor preach; you should also accompany me to the temple to hear a great spiritual friend of Buddhism explain the Buddha-dharma." She said: "No, no, that is the Demon King. You are not allowed to go either; let's go home." He then followed her home. It looks like an adverse condition, but he was not afraid. You cannot knock me down; I accord with you, but my mind is empty, completely free and unfettered. Therefore, their husband-wife relationship was very good. She asked: "Do you say I am a Demon King?" He answered: "No, I say you are very good; you are a Great Bodhisattva." She said: "I am not a Great Bodhisattva; I am the Lord of Heaven, God." He immediately replied: "Good, good! You are the Lord of Heaven, God." These are all assistant companions, grinding your mind to emptiness! There is a poem that puts it well: "Empty, empty, empty; within emptiness success is attained. When the root is cultivated firmly, one fears neither snow nor wind." Once the root is firm, one does not fear heavy snow or wild wind; when all adverse realms come, one is not afraid, knowing that these are our companions assisting the Way! Adverse conditions are also good things, do not fear them.

"Afflictions become the practice of the Way." Speaking of "practice of the Way" (Dao-achievement), someone said: "Lady White Snake only had 500 years of Dao-achievement, while Fahai had 1,000 years of Dao-achievement." Actually, those are all myths; there is fundamentally no Lady White Snake. If we know how to utilize afflictions and wake up right upon afflictions—"This is the marvelous function of my True Mind!"—if you can do this, afflictions will help you accomplish the Way, and afflictions will become Dao-achievement. The greater the afflictions, the higher the Dao-achievement. If you can withstand the grinding of afflictions and the mind becomes empty, your power will be great, and you will be able to grow while tempered in the fierce fire of afflictions; this is "The lotus born in fire is never destroyed." This is incredible Kung-fu. A lotus in water cannot withstand burning by fire; once roasted by fire, it is finished; only the life force of a lotus in fire is strong.

"Not discarding Saṃsāra while dwelling in purity." Saṃsāra refers to the cycle of the six realms: "Devas, Humans, Asuras, Hells, Hungry Ghosts, and Animals." To truly penetrate birth and death does not necessarily mean leaving the six realms of Saṃsāra. Why? Because if you merely dwell in a Pure Land outside the realms—a Pure Land outside the Realm of Desire, Realm of Form, and Realm of Formlessness—that is merely a glorious Arhat of the Small Vehicle. If one wants to become a Buddha, one must have the conduct of a Great Mind Bodhisattva, saving beings within the six realms without discarding Saṃsāra. I will tell a *gong'an* (koan) below: After a certain Zen Master passed away (*parinirvāṇa*), someone asked his disciple: "What Pure Land was your Master born into? Was it the Western Land of Ultimate Bliss, or the Eastern Lapis Lazuli World, or the Inner Court of Tuṣita?" He answered: "My Master did not go to the East, nor did he go to the West." Question: "If he did not go East or West, then where did he go?" Answer: "In the East house acting as a cow, in the West house acting as a horse." The questioner said: "You are cursing your Master!" The answerer laughed: "Haha, Heavens! Heavens! Wronged! Wronged!" His meaning was: I am praising my Master, yet you say I am cursing him; it is truly an injustice! My Master's Dao-achievement was deep and he had assurance, daring to "act as a cow in the East house and a horse in the West house," moving among alien species, "not discarding Saṃsāra while dwelling in purity." Do you people have this assurance? I am praising him, yet you do not know it. Therefore, this "Heavens! Heavens!" has great marvelous meaning.

Zen Master Zhaozhou, known as the "Ancient Buddha Zhaozhou," spoke very marvelously; it was soft like a ball of cotton, but you could not pinch it. Why? There was a needle hidden in the cotton; one pinch and it would prick your hand. Once, he wanted to go to Mount Tiantai to see Amitābha Buddha. Who is Amitābha Buddha? Zen Master Fenggan was the emanation of Amitābha Buddha. Under Zen Master Fenggan's seat were Hanshan-zi and Shide-zi, who were emanations of Mañjuśrī Bodhisattva and Samantabhadra Bodhisattva. Zen Master Zhaozhou walked to Mount Tiantai; it had just rained, and the ground clearly bore the prints of many cow hooves. He saw a young boy riding on the back of a cow playing a flute; this boy was Hanshan-zi. The boy asked Zhaozhou: "Does the Venerable recognize the cow?" "Venerable" (*shangzuo*) is a respectful term for a monk. He asked Zen Master Zhaozhou: Do you still recognize the cow? If he answered "I recognize it," he would be fooled; that would prove he had not yet transcended the ordinary state of dwelling in objects and sticking the mind to things. Another Zen Master, Danxia Tianran, once asked a visiting monk: "Where do you come from?" Monk: "From down the mountain." Danxia: "Have you eaten rice yet?" Monk: "I have eaten." Danxia: "The person who brought you rice to eat, did they have eyes?" Did the person who gave you rice have eyes or not? The meaning was: He misjudged the person and made offerings to you, a vulgar fellow who dwells in objects and sticks the mind to things. Zen Master Zhaozhou was a Grandmaster of great capacity (*literary brush*) and would not fall for this trap. Hanshan-zi asked: "Does the Venerable recognize the cow?" Zhaozhou answered: "I do not know." This is just like Patriarch Bodhidharma answering Emperor Wu of Liang. Emperor Wu of Liang asked: "Who is facing Us?" Bodhidharma said: "I do not know." Did Patriarch Bodhidharma not even know himself? Did Zen Master Zhaozhou not even know a cow? That is not the meaning! Focusing on knowing or not knowing is incorrect. Patriarch Bodhidharma answering "I do not know" was aimed at the "Who" in the question; Zen Master Zhaozhou answering "I do not know" was aimed at the "Cow" in the question. Both answers follow the same track; they both sweep away all stagnation and stickiness, transcend all relative subject and object, do not dwell on "Who," and do not dwell on "Cow," revealing the naked, clean, spiritual, and bright True Mind in its entirety. Hearing Zen Master Zhaozhou answer "I do not know," Hanshan-zi pointed at the cow hoof-prints and said: "These are the Five Hundred Arhats touring the mountain." Zhaozhou asked: "Since they are Arhats, why do they act as cows?" Hanshan-zi said: "Heavens! Heavens!" What does this mean? This means: You person, your discriminating mind is blazing. All sentient beings are Buddhas and all possess the Tathāgata's wisdom and virtuous characteristics, yet you still differentiate Arhats and cows from footprints! "Heavens! Heavens!" covered Zen Master Zhaozhou completely. Zhaozhou was, after all, a Grandmaster of great capacity, skilled at turning himself around where there is no room to turn, just like Taiji Push Hands, deflecting a thousand catties with four taels; thereupon, he laughed loudly: "Haha!" Hanshan-zi asked: "What are you doing?" What are you laughing at? Zhaozhou said: "Heavens! Heavens!" The meaning was: You asking "What are you doing" implies there is still a thing there! Hanshan-zi praised: "This little fellow possesses the workings of an adult." You possess the strategy of a great hero, the demeanor of a liberated one.

The Zen School calls us to see Nature (*Kenshō*) at all times, to see Nature within all functions, and not to run after realms. Zen Master Yongjia said: "Walking is Zen, sitting is Zen; speaking or silent, moving or still, the Essence is at peace." Zen School, Zen School—everywhere is Zen, all times are the Source (*Zong*), hence it is said: "Every day is a good day." Therefore, "Not discarding Saṃsāra while dwelling in purity." The Fundamental Essence is pure; everywhere is a Dojim (*Bodhimanda*); is there still any appearance of Saṃsāra to be obtained?

"Liberated from the entanglement of defilement and purity, it is practice without application, naturally spontaneous." Differentiating endlessly between pollution and purity, one is entangled and bound by the concepts of defilement and purity. Being liberated from this kind of entanglement is "Liberated from the entanglement of defilement and purity." The *Diamond Sūtra* says: "One should give rise to the mind without dwelling anywhere." "Should" means according with; "without dwelling" means not sticking; according with all conditions without sticking, generating the spiritual, marvelous, non-abiding mind—this is "practice without application" (*anābhoga-caryā*). Bodhisattvas before the Eighth Bhūmi all have "practice with application" (*sābhoga*); for example, when we teach everyone to constantly look after the Original, "looking after" is practice with application. However, it will not work if you do not look after it, for habit energies are heavy! Once you forget, you again dwell in appearances, dwell in objects, and run after delusive thoughts again. Therefore, one must pay attention and contemplate (*contemplative illumination*) at all times; this is the method of transforming from "with application" to "without application." Only Bodhisattvas of the Eighth Bhūmi and above can achieve "practice without application, naturally spontaneous." "Practice" means not scattering, being constantly aware with right mindfulness, clearly distinct, alert yet quiescent, quiescent yet alert. "Without application" means not even having the mind of contemplation; this is true "practice without application." Everyone pay attention: this is not asking you to achieve it immediately right now, but rather to proceed from "with application" to "without application." When practicing with application, do not think that practicing like this is sufficient, assuming that the practice is done. We must progress, progress, and progress further; the Eighth, Ninth, and Tenth Bhūmis do not count, Equal Enlightenment and Marvelous Enlightenment still do not count; only Ultimate Enlightenment—perfecting the Fruit of Buddhahood—is the completion. Therefore, one must work hard at the Kung-fu; only when the Kung-fu is done to the end can one be spontaneous (*renyun*). One must start from "practice with application"; without this, how can one reach the level of "practice without application"? That requires recognizing the True Mind right where delusive thoughts cease, and constantly protecting it; this point is most important.

"If one lacks this power of the Way of understanding Dharma, even if one possesses the highest View and profound Practice, it is of no benefit to the mind." "Understanding Dharma" means recognizing the Dharmakāya. If one only knows how to do dead Kung-fu, or speaks principles very well but does not recognize the Dharmakāya, that is "lacking this power of the Way of understanding Dharma." If one lacks this power of the Way, "even if one possesses the highest View and profound Practice, it is of no benefit to the mind." "Highest View" refers to understanding many principles and speaking very well. "Profound Practice" refers to having very good sitting Kung-fu and entering deep Samādhi. If one does not recognize the Dharmakāya, having only these is no good. Zen Master Xiangyan was originally a disciple of Zen Master Baizhang; he was very clever and thoroughly understood scriptures, treatises, and Zen sayings, answering ten when asked one, but he lacked the power of the Way of understanding Dharma—he did not recognize the Dharmakāya. After Zen Master Baizhang passed away, Xiangyan went to consult his senior dharma-brother, Zen Master Weishan. Seeing Xiangyan arrive, Zen Master Weishan said to him: "I hear that when you were at our late teacher Baizhang's place, you answered ten when asked one, and answered a hundred when asked ten; this was your cleverness and sharpness, your conceptual understanding and consciousness-thinking, the root of birth and death. Try to say a sentence from before your parents gave birth to you!" Xiangyan was stumped by the question, blank and unable to answer. He searched through the sūtras and the essays he had read, but could not find a single sentence to answer. He sighed to himself: "A painted cake cannot satisfy hunger," and repeatedly requested Zen Master Weishan to explain it (*break it open*) for him. Weishan said: "If I tell it to you, you will curse me later. What I say belongs to me; ultimately it has nothing to do with you."

Therefore, if one does not possess the power of the Way of understanding Dharma, there is no actual benefit in cultivating the mind. Zen Master Xiangyan then burned the texts he usually read and said angrily: "In this life, I will not study the Buddha-dharma. I will just be a long-term gruel-and-rice monk to avoid wearying my mind and spirit." He then wept and bid farewell to Zen Master Weishan, went to a dilapidated ancient temple (the ruins of National Teacher Nanyang Huizhong), stayed there, and farmed for his own food. By burning the texts and not studying the Buddha-dharma, he swept away the "highest View"; by being a long-term gruel-and-rice monk and avoiding wearying his mind and spirit, he eliminated the "profound Practice." However, he did not forget the *Huatou* "Before parents were born" at any time or place. The practice of investigating *Huatou* in the Zen School was vigorously advocated by Zen Master Dahui Zonggao of the Song Dynasty and swept through the Zen forest. Zen Master Xiangyan was a man of the Tang Dynasty; at that time, the Zen School mostly used Direct Pointing, and investigating *Huatou* was not widely practiced. Zen Master Xiangyan can be said to have started the clue for "investigating *Huatou*." He investigated while walking, investigated while sitting, and investigated while hoeing the fields; truly, "Walking, standing, sitting, lying down, never apart from this." He not only discarded worldly fame and profit to leave home and study the Way but also swept away all concepts such as "enlightenment" and "accomplishing the Way," placing his mind on one point. Carrying on like this for a long time, good news was bound to come. One day, he was clearing wasteland and planting fields; he hoed into a piece of tile/rubble, picked it up and threw it, and it happened to hit a bamboo by the field; with a "Crack!" sound, he was jolted awake from the great dream of birth and death and suddenly opened up the Original. Oh! So it is like this. This is called "breaking the investigation" (*Po Can*) in the Zen School—having seen through the *Huatou* being investigated. So, what is the face before parents were born? Zen Master Xiangyan did not say it explicitly. Fortunately, he did not say it; otherwise, "Before parents were born" could not be used as a *Huatou* to investigate in the future. With a ready-made answer, one cannot raise the sensation of doubt (*Yi Qing*).

By the Song Dynasty, due to Zen Master Dahui's advocacy, investigating *Huatou* became prevalent. There was a monk who also investigated the *Huatou* "Before parents were born." Unlike Zen Master Xiangyan, who burned texts, did not study Buddha-dharma, acted as a gruel-and-rice monk, and avoided wearying his mind and spirit, he did not completely sweep away the highest View and profound Practice; thus he could not avoid wearying his mind and spirit, and he investigated the *Huatou* too urgently. After a long time, he became crazy, muttering incessantly, sleeping on the streets and alleys, yet he did not forget the "Original Face before parents were born" at any time or place. One day, he encountered two brothers fighting, and their uncle came out to intervene. The uncle said: "When your father was alive, he was a man with a Face..." "Having a Face" means having face (*prestige*) and prestige. Hearing "Having a Face," the monk dumbfoundedly squeezed into the crowd of onlookers, wanting to find this Face. The uncle criticized his two nephews: "Yet you fight; what does that look like? Such no-Face!" (*Shameless*). As soon as the monk heard "No Face," suddenly the void smashed to pieces, the great earth sank away, and the True Suchness Reality manifested brightly; he broke through the investigation and became enlightened, and from then on, he was neither crazy nor mad, leaving in total freedom. "No Face" is the Signless Reality; it is the Self-Nature! Knowing only the theory of Signlessness without seeing the Self-Nature does not land on solid ground; even if you speak until flowers fall from the sky and golden lotuses well up from the earth, it is useless. One must implement it deep in the mind ground (*Citta-bhūmi*) and clearly see the Self-Nature to be able to pass through all kinds of states.

After Zen Master Xiangyan broke through the investigation and realized the Way, he bathed, lit incense, bowed towards the direction of Weishan, and said: " The Venerable's great compassion and kindness exceed that of my parents. If you had explained it (*broken it open*) for me back then, how could there be the matter of today!" He then composed a verse: "One strike forgot all knowledge; no longer relying on practice. Moving my expression, expanding the ancient road; not falling into the mechanism of silence. Everywhere without traces; majestic deportment beyond sound and form. Those in all directions who have reached the Way, all say this is the highest capacity." This verse reached Weishan, and Zen Master Weishan said to his senior disciple, Zen Master Yangshan: "This child has penetrated." Yangshan, however, said: "This is composed by mental machinations and consciousness. Wait for me to go and personally test him." He wanted to test Xiangyan personally. Yangshan met Xiangyan and said: "The Venerable praised the Junior Brother for inventing the Great Matter; try to say something." Xiangyan cited the previous verse. Yangshan said: "This was composed from past habits and memory. If there is correct realization, try saying something else." Xiangyan chanted another verse: "Last year's poverty was not poverty; this year's poverty is poverty indeed. Last year's poverty, there was still ground for an awl; this year's poverty, not even an awl." Yangshan said: "I grant that Junior Brother understands Tathāgata Zen, but as for Patriarch Zen, you have not even dreamt of it yet." Zen Master Xiangyan composed another verse: "I have a mechanism; in a blink, I look at him. If one does not understand, go call a novice monk (*śrāmaṇera*)." After hearing this, Yangshan was overjoyed and reported to Weishan: "Rejoice, Brother Xian understands Patriarch Zen." Zen Master Xiangyan's Dharma name was Zhixian, so Yangshan called him "Brother Xian." He originally studied Zen with Zen Master Baizhang, but later became enlightened under Zen Master Weishan's encouragement, so he became Zen Master Weishan's disciple. We cannot stray too far here; I will not explain this *gong'an* further, leaving it for you all to penetrate yourselves.

Do not look at how many people are listening here now; if one lacks the "power of the Way of understanding Dharma," one's footing may not be stable. As soon as one hears someone say, "My dharma is so good, so marvelous, so lofty," one immediately slides over there; he wants to learn the "highest View." As soon as one hears someone say, "My dharma has so much, so much power, able to produce such great, great spiritual powers," one immediately runs after them; he wants to learn the "profound Practice." He does not know that the True Mind is the root! "If one lacks this power of the Way of understanding Dharma, even if one possesses the highest View and profound Practice, it is of no benefit to the mind." Your theory cannot rival birth and death, and your spiritual powers do not count as liberation. If one does not recognize the root, it is useless. If one has not attained the Leak-free Power (*Āsrava-kṣaya-jñāna*), even if one develops the Five Spiritual Powers, they are Demonic Powers. Not only can one not be liberated, but there is also the danger of entering the demonic path. This is because "lacking the power of the Way of understanding Dharma... is of no benefit to the mind!"

"If the force of affliction has not retreated, it is not the true Way." Why is the "power of the Way of understanding Dharma" so important? Because if one lacks this power of the Way, one does not recognize the Signless True Mind, and that is "the force of affliction has not retreated; it is not the true Way." If the force of affliction in your mind has not retreated and you are always within afflictions, it is not the Great Way of true liberation. In studying Buddhism, we must recognize the root and thereby obtain this "power of the Way of understanding Dharma"; this is the "True Way," and we cannot follow demons and external paths. If you follow demons and external paths, in the future you will become a son or grandson of demons and will not become a Buddha!

"If one attains this subtle essential of self-arising and self-ceasing, even if one has absolutely no reliance on the holding of a highest View or a profound Practice, one's Self-Nature will decisively be able to obtain liberation from the entanglement of the two graspings." Once we recognize that delusive thoughts are fundamentally unobtainable, we do not need to manage them or suppress them; let them self-arise and self-cease. At the moment of "arising and ceasing accord with nothingness," "according with delusion is originally pure," turn the light around for a glance, grab it, and thereby recognize the True Mind; then one attains "this subtle essential of self-arising and self-ceasing." When we sit in meditation, do not pay attention to thoughts when they come; just maintain the mantra (*dhāraṇī*) and let the thoughts self-arise and self-cease. If you want to suppress them, muttering in your mind "Do not arise, do not arise," then your chest will feel tight; you will be very tense, very miserable, and very uncomfortable. Many people feel chest tightness for this exact reason; they are too tense. As long as you do not run after thoughts and let them self-arise and self-cease, you will be relaxed and refreshed; after a long time, you will settle (*Samādhi*), and as your mantra practice deepens, you will slowly enter Samādhi, and further open Wisdom from Samādhi. It is so when sitting in meditation, and it is also so in ordinary times. It is just like at the intersection of Nanjing Road and Xizang Road (a busy place in Shanghai), with people coming and going, cars coming and going. Their coming has nothing to do with you; if you do not pull at them, they will pass by. When a thought arises, let it arise; it self-arises and self-ceases and does not last long; naturally, it will extinguish. But if a thought comes and you do not know it, that is bad. Clearly running after delusive thoughts without knowing it oneself, clearly climbing on conditions and dwelling in attachment—how is that still practice? Therefore, seeing thoughts, not running after them, and letting them self-arise and self-cease is extremely important. "If one attains this subtle essential of self-arising and self-ceasing, even if one has absolutely no reliance on the holding of a highest View or a profound Practice, one's Self-Nature will decisively be able to obtain liberation from the entanglement of the two graspings."

"Holding of a highest View" corresponds to the "highest View" mentioned in the previous sentence. "Reliance of a profound Practice" corresponds to "profound Practice." Having a "highest View" to hold and a "profound Practice" to rely on are both unreliable. The "power of the Way of understanding Dharma," which is the "subtle essential of self-arising and self-ceasing," is the most important. The previous sentence said that if one does not attain the subtle essential, even if one possesses a high View and deep Practice, one cannot attain liberation. This sentence says that if one attains this subtle essential, even without a high View or deep Practice, one can attain liberation. These two sentences emphasize the importance of the "power of the Way of understanding Dharma" from both negative and positive aspects. Actually, attaining this subtle essential is what is called the highest View, and possessing this power of the Way is the profound Practice. The highness and depth of the View and Practice mentioned before are high and deep in terms of characteristics and relativity; attaining this subtle essential and possessing this power of the Way is the highness and depth that is transcendent, Signless, and absolute.

"One's Self-Nature will decisively be able to obtain liberation from the entanglement of the two graspings." "Two graspings" means grasping at two sides; there are many ways to explain it. Grasping good and grasping bad, grasping existence and grasping non-existence, grasping right and grasping wrong, grasping emptiness and grasping existence; there are also Self-Grasping (*ātma-grāha*) and Dharma-Grasping (*dharma-grāha*). There are many dual graspings! All are falling to two sides. "Self-Grasping" means identifying this body or this thought as "I." This is "I," I am the master; none of you should resist, you must all comply with me, execute my opinions, and obey my will; arrogance and conceit all come from this. The Two Vehicles, i.e., Arhats and Pratyekabuddhas, have removed "Self-Grasping" but still have "Dharma-Grasping"—there is a Dharma to be practiced and a Way to be accomplished. The Mahāyāna Emptiness School speaks of "Emptiness"; the View is very lofty and the theory is very detailed. But one cannot grasp it; if one grasps it, it becomes "Grasping Emptiness." The Mahāyāna Existence School, such as the Dharma-Character School (*Yogācāra*), speaks of "Existence"; the View is also very lofty and the theory is very detailed. But one cannot grasp it either; if one grasps it, it becomes "Grasping Existence." People have been accustomed to grasping for many lives and kalpas, deeply entangled and bound by the "two graspings," which is the "entanglement of the two graspings." It binds us so that we cannot attain liberation. However, if you attain this "subtle essential of self-arising and self-ceasing" and possess this "power of the Way of understanding Dharma," it cannot bind you for long; you will certainly be able to be liberated from the "entanglement of the two graspings."

"Like arriving at the Island of Gold, seeking other stones is completely unobtainable." The Island of Gold is a place made purely of gold. Is there such a place? More than just being there! There are places even better than this. The Western Land of Ultimate Bliss is better than the Island of Gold. In the Western Land of Ultimate Bliss, thinking of finding a stone is impossible. The towers, pavilions, and palaces are not made of stones or bricks; they are synthesized from seven jewels, exceptionally solid and full of light. If you arrive at the "Island of Gold"—a place purely of gold—you absolutely cannot find a single other stone that is not gold—"seeking other stones is completely unobtainable." This is a metaphor: if we attain the subtle essential of arising and ceasing and possess the power of the Way of understanding Dharma, it is like arriving at the Island of Gold; there is nothing but gold, metaphors that there is nothing but liberation, so one can only attain liberation and cannot attain anything else; one is certain to accomplish the Way.

"Any moving or still delusive thoughts that arise are all only the ready-made true Samādhi state." The meaning of this sentence is: whatever delusive thoughts arise, whether moving delusive thoughts or still delusive thoughts, they can only be the ready-made true Samādhi state; they are no longer some delusive thoughts. Just like "arriving at the Island of Gold, seeking other stones is completely unobtainable," once here, there is only true Samādhi state, and no delusive thoughts can be found. Why can delusive thoughts transform into true Samādhi state? It is because one has attained the subtle essential of arising and ceasing and possesses the power of the Way of understanding Dharma.

You might ask: Delusive thoughts are all moving; are there still delusive thoughts? Yes. Seeking stillness is also a delusive thought; seeking solely to enter Samādhi, insisting on settling for several kalpas, abiding in stillness, and having a state of Samādhi to be obtained—this is "still delusive thought." Therefore, we say that when sitting in meditation, one should not have the expectation of entering Samādhi. Seeking to enter Samādhi as soon as one takes the seat is precisely "still delusive thought." Once this delusive thought arises, this session of sitting will not go well. One must enter by according/following; do not care whether it is settled or not; just maintain the mantra without stopping, reciting one sentence right after another, and naturally, you will enter Samādhi. Furthermore, clearly knowing that the environment does not allow it and conditions are not met, yet insisting on thinking of going to a secluded place to practice—this is also "still delusive thought." "Moving delusive thoughts" are even more numerous; wanting this and wanting that are all moving delusive thoughts.

Although there are many moving and still delusive thoughts, these are all ready-made true Samādhi states. Thoughts arise and thoughts cease; pay them no mind; constantly recognize the True Mind, recognize the Original Face, and do not run after delusive thoughts; of course, one attains liberation, and of course, it is the Samādhi state. We have said that it is not sitting there dead and unmoving that is Samādhi, but rather not being confused by objects; whatever state manifests before me, my mind does not waver—this is the Great Samādhi of no exit and no entry. For example, a beautiful girl of sixteen (), a young maiden—what thing is she? A white skeleton, a stinking carcass; very smelly; what is there to look at? Why does your mind move upon seeing her? Why do you run after her? Clearly, the lustful mind is acting up. "The body of the sixteen-year-old beauty is like crisp butter; on her waist, she carries a sword to slay the ordinary man. Although one does not see the head fall, secretly it saps the marrow and withers the bone." Lust is the root of birth and death! Gentlemen, if lust is not cut off, one cannot be born in the Western Land of Ultimate Bliss. Someone said: "But between husband and wife, it is Right Lust!" Haha! Husband and wife being Right Lust is just a skillful saying according to your habits. Knowing that the lustful mind between you husband and wife cannot be cut off for the time being, it is said that husband and wife are Right Lust, meaning one cannot engage in Evil Lust (*adultery*). Speaking to the ultimate point, Right Lust must also be cut off! Why? To be born in the Western Land of Ultimate Bliss, one must cut off the lustful mind. If lust is not cut off, one cannot be pure; if one does not correspond with the Pure Land, how can one be born in the Pure Land? The lustful mind is the worst; even if you have developed spiritual powers, once the lustful mind comes, spiritual powers are gone. Zen Master Yunmen, after being a King for three lifetimes, lost all his spiritual powers. In his past life as a human king, with three palaces, six courtyards, and seventy-two concubines, having too many women, his spiritual powers were all lost. In the West (*India*), there was a Great Arhat whose physical body could fly. The King invited this Arhat to the palace to receive offerings, and the Arhat flew straight into the palace. The King respected the Great Arhat and had the Queen come out to serve wine. This Queen was extremely beautiful; seeing her, the Arhat's mind moved just a bit. Just this one move, and his spiritual powers were gone; he could not fly back. There are many such examples; therefore, the lustful mind must not move!

"Repeating the search for the confusion of Self-Nature is completely unobtainable." After recognizing the Self-Nature, one protects and maintains it closely and continuously (*baoren*); after a long time, one accomplishes the Way. If one turns back to look for the ignorance and delusive thoughts that confused the Self-Nature, one can never find them again—"Repeating the search for the confusion of Self-Nature is completely unobtainable." Someone asked: "I have recognized the Buddha-nature and am no longer confused; after becoming a Buddha, will I become confused again?" You need not worry. The *Sūtra of Perfect Enlightenment* says: "Like smelting gold ore, the gold does not exist because of smelting. Although it is the original gold, ultimately it is achieved through smelting. Once it becomes the body of true gold, it will never be ore again." "Smelting" here refers to what we now call refining. Gold ore originally contains gold; smelting does not produce gold, because "gold does not exist because of smelting." This metaphor means that sentient beings originally possess the Buddha-nature; it is not that there was originally no Buddha-nature and it exists due to practice. However, although it is the recovery of the original gold in the gold ore, ultimately it is achieved using the method of smelting—"although it is the original gold, ultimately it is achieved through smelting." This metaphor means that although sentient beings possess "Primordial Gnosis" (*Ben Jue*) and are fundamentally awakened, because of delusive thinking and attachment, they simultaneously possess ignorance and afflictions; therefore, they must pass through practice to obtain "Actualized Gnosis" (*Shi Jue*); Actualized Gnosis unites with Primordial Gnosis, thereby breaking ignorance and cutting off afflictions, only then can they reveal the originally possessed Buddha-nature. "Once it becomes the body of true gold, it will never be ore again." This metaphor means that once one accomplishes the Way, one will never be confused again forever.

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