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

English Translation:

The Ganges Mahāmudrā (Lecture 16) 

"Unless it is the Mahāmudrā of the Fourth Initiation of the Esoteric Vehicle, it cannot be called Mahāmudrā." This speaks of the regulations regarding "Initiation" [guàndǐng] in the Esoteric School. Let us briefly explain the origin of "Initiation." Initiation was a custom in ancient India. When the Crown Prince ascended to the throne, an initiation ceremony would be held for him. They would use water from the four great oceans, and place jewels, spices, and rare objects into the seawater. Then, riding on a great elephant, they would pour the water over the Prince's head along the elephant's tusks. They used this form to bless the King with peace, joy, health, and longevity, and to bless the nation with tranquility, wishing that the country be prosperous and the people strong, and that the harvest be bountiful. Initiation is a symbol of auspiciousness. Śākyamuni Buddha, constantly according with sentient beings, adapted to this custom and also performed initiations for the assembly. Thus, the ritual of initiation was passed down within Buddhism, and the Esoteric School places great emphasis on initiation. But what is this "Fourth Initiation" mentioned here all about? The Esoteric School emphasizes four types of initiation and five places; let me explain them below:

The First Initiation: The Light Initiation. Emitting light to shine upon the Buddha-child's crown. The Second Initiation: The Nectar Initiation. Using nectar water to initiate the Buddha-child. The Third Initiation: The Seed Initiation. Visualizing a seed syllable mantra, visualizing it entering into the practitioner's mind. The Fourth Initiation: The Seal-Holding Initiation. Forming hand seals (mudrās) and blessing the practitioner's five places.

These five places correspond to the Five Dhyāni Buddhas, so the Fourth Initiation is also called the "Five Dhyāni Buddhas Initiation." The first: Central. Vairocana Tathāgata (some sūtras say Amitābha Tathāgata). Represents the Wisdom of the Essential Nature of the Dharma Realm. On the practitioner's forehead. The second: South. Ratnasambhava Tathāgata. Represents the Wisdom of Equality. On the practitioner's right shoulder. The third: North. Amoghasiddhi Tathāgata. Represents the All-Accomplishing Wisdom. On the practitioner's left shoulder. The fourth: East. Akṣobhya Tathāgata (Immovable Tathāgata). Represents the Great Mirror-like Wisdom. On the practitioner's heart. The fifth: West. Amitābha Tathāgata (some sūtras say Vairocana Tathāgata). Represents the Wisdom of Wondrous Observation. At the practitioner's throat.

Performing the Five Dhyāni Buddhas Initiation ceremony, blessing the five places of the practitioner's forehead, right shoulder, left shoulder, heart, and throat, is called the "Fourth Initiation." The Esoteric School stipulates: One must undergo the ritual of the Fourth Initiation to be considered as having received this dharma of Mahāmudrā. If one has not received the Fourth Initiation, it cannot be considered Mahāmudrā. Actually, this human initiation ceremony is merely a formality. The true initiation must wait until you realize the level of a Bodhisattva of Equal Enlightenment and receive the initiation of the Buddhas of the ten directions; only that is the true initiation. India is the birthplace of Buddhism; when Indian kings transmitted the throne, they adopted the form of initiation, and Śākyamuni Buddha also used this form to initiate everyone. Thus, the ritual of initiation was passed down within the Esoteric School. Nowadays, when the Esoteric School transmits the dharma, they must perform initiation for the student.

"True, Natural [fǎ'ěr], is the genuine Mahāmudrā. Non-practice, non-fabrication, and non-distraction is its highest dharma gate." "True": Only the True Suchness Buddha-nature can be spoken of as true, hence it is called the "Real Mark." The Real Mark is without characteristics, yet nothing is not its appearance. "Natural": It is fundamentally so. Our Buddha-nature is fundamentally true just like this; it is unrelated to practice, and is fundamentally infinite in luminosity and inexhaustible in marvellous function. Because it is covered by ignorance, it appears as an ordinary being (this is also a marvellous function). True, not false, and fundamentally natural, "is the genuine Mahāmudrā." Mahāmudrā is the One True Dharma Realm; it is our Marvellous Bright True Mind; this is the genuine Mahāmudrā. The Fourth Initiation is merely a form and may not necessarily be the genuine Mahāmudrā; forming a hand seal or practicing a method may also not necessarily be the genuine Mahāmudrā. The genuine Mahāmudrā is our True Mind; it does not require practice, and it is fundamentally without fabrication and without distraction. Only if there is distraction is there a need for fabrication; if it has no distraction, what is there to fabricate? "Non-practice, non-fabrication, and non-distraction is its highest dharma gate"; this is the dharma gate of the Highest Vehicle. This dharma gate is to recognize the True Mind right in the present moment; only this counts as truly obtaining Mahāmudrā. Recognize the True Mind right in the present moment, protect the True Mind, and cause the True Mind not to run after phenomena; this is the Highest Vehicle dharma gate of the Esoteric School, and the Zen School is also like this. A student of the Zen School asked the Master: "What is Buddha?" The Master said: "I could tell you, but I fear you would not believe." The disciple said: "The Master speaks truthful words; how could I dare not believe?" The Master said: "If you believe, you are the Buddha." The disciple was enlightened on the spot: "Oh, so it is originally like this!" After the disciple undertook it, he maintained it closely, and in a few years of effort, he realized the Great Way. The reason he could accomplish the Way was because he could undertake it directly and apply effort to maintain it closely. The highest dharma gate of the Esoteric School is the same as Zen; it also speaks in this way: your present knowing of cold, knowing of heat, knowing of pain, knowing of itch... this knowing nature is your True Mind; you just need to protect it at all times. You must know that all phenomena are the marvellous function of the Dharmakāya, and through phenomena, recognize the True Mind. The True Mind is like a mirror, and phenomena are like reflections; only recognize the mirror, do not identify with the reflections. Applying effort in this way is the Mahāmudrā of the Highest Vehicle, the most perfect dharma gate, and the fastest path to Buddhahood.

"'Emptiness, Bliss, Clarity [míng] (Clarity is also called Wisdom)', Emptiness means no-thought, hence it is also called 'Bliss, Clarity, No-thought'." When we discussed "Proofs of the Way" earlier, we spoke of "Emptiness, Bliss, and Clarity" as three kinds of sensations that naturally arise during the process of diligent practice. Clarity does not necessarily mean bright light; it refers to the revelation of the Mind-Light, so Clarity is also called Wisdom. Having no deluded thoughts yet being vividly clear, with the mind as empty as if washed clean—this is the sensation of "Emptiness." "Emptiness means no-thought, hence it is also called Bliss, Clarity, No-thought"; sometimes "Emptiness, Bliss, and Clarity" is also called "Bliss, Clarity, and No-thought." As for Bliss, it is light ease and happiness. This happiness cannot be compared to any worldly happiness. As for Clarity, it is the Marvellous Brightness of the True Mind. When the luminosity of Buddha-nature shines forth greatly and prajñā wisdom manifests, it is inevitably open and bright, free and at ease. As for No-thought, it does not necessarily mean not having a single thought; having thoughts but not abiding in them, with the essence being immediately empty—this is called "No-thought."

We already discussed this extensively when explaining "Proofs of the Way" earlier, so we will not say more here.

"Do not give rise to a mind of correction, and be absolutely free from distraction, in order to guard one's own mind. Thus abideless, non-seeking, and natural, and not violating the bright and pure fundamental essence of one's own mind, is like holding a bright lamp in hand, breaking through darkness. This is guarding the Samaya well." "Do not give rise to a mind of correction" corresponds to the "non-practice, non-fabrication" mentioned just now; "and be absolutely free from distraction" corresponds to the "non-distraction" mentioned just now. Non-practice, non-fabrication, and non-distraction is its highest dharma gate. "In order to guard one's own mind": use this highest dharma gate to guard the Marvellous Bright True Mind. The Marvellous Bright True Mind is Primordial Gnosis (Wisdom of Original Awakening); it is originally without characteristics, originally without abiding, and originally unmoving. It pervades empty space and fills the Dharma Realm; originally, it has no distraction. Whether ascending to heaven or descending to hell, it is constant and unchanging. Therefore, when we do the work of maintenance—that is, guarding one's own mind—we must not give rise to any mind of antidotes, accepting or rejecting, or correction; letting go of everything at all times and places, empty and spirited without abiding, is the only way to accord with the True Mind. Only in this way can one realize the Great Way.

"Abideless" means having no attachment; "non-seeking" means having no climbing or seeking; "natural" means according with the environment. Everything arises in response to causes and conditions; do not move your mind following the arising of conditions. Whatever the environment is, I am that way. If the environment changes, I change with it. Do not add any subjective views; accord with all causes and conditions. If you want to assert your own ideas—wanting this, wanting that, or according with reluctance—then it will not work. "Thus abideless, non-seeking, and natural, and not violating the bright and pure fundamental essence of one's own mind": being abideless, non-seeking, and natural in this way means not violating the bright and pure fundamental essence of one's own mind (which is the Self-nature). "Violating" means to go against or go off the track. The Self-nature is originally unmoving and unshakable, yet you waver uncertainly; the Self-nature is originally without coming or going, yet you come and go incessantly; the Self-nature is originally unborn and undying, yet you undergo birth and death endlessly. This is violating the bright and pure fundamental essence of one's own mind! The Self-nature is originally unborn and undying, neither defiled nor pure, neither coming nor going, neither increasing nor decreasing, yet you waver back and forth, come and go, arise and perish—this does not correspond! We must correspond with the fundamental nature at every moment—abideless, non-seeking, and natural—not violating the bright and pure fundamental essence of one's own mind in any place. If one can be like this, "is like holding a bright lamp in hand, breaking through darkness"; it is just like holding a bright lamp in one's hand: the darkness is all broken through, and before one's eyes is a field of light. One is not afraid of potholes in the road ahead, nor afraid of walking at night. If you want to avoid falling into a deep pit, you must break through the darkness. Otherwise, if there is a pit ahead, you will not know it! Therefore, facing phenomena, we must not move our minds. "When the old man lost his horse, how could one know it was not a blessing?"; "Fortune is where misfortune leans; misfortune is where fortune hides." If you see a very good opportunity to get rich and your mind moves, this opportunity to get rich might very well harm you. Why say this? If you get rich, kidnappers might come, tie you up, and extort you—wouldn't that become a bad thing! Layman Pang Yun of the Tang Dynasty sank his entire family fortune into the Xiang River. He said: "Abundant gold confuses the human mind." When wealth and treasure are abundant, the mind becomes chaotic; it also provokes envy in others, disturbing you so you cannot be peaceful. It is the water of disaster; do not want it! If we only recognize the Marvellous Bright True Mind, do not run with phenomena, and are not deluded by money, beauty, etc., the Buddha-nature will manifest at all times, and the mind will not be chaotic. To be reborn in the Western Pure Land of Ultimate Bliss, one must also attain "One Mind Undisturbed"; if the mind is chaotic, one cannot be reborn there.

We must be abideless, non-seeking, and natural at all times and places, not violating the bright and pure fundamental essence of the Self-nature, just like holding a bright lamp and breaking through the darkness. If one can be like this, "this is guarding the Samaya well." What is Samaya? It is Equality, Vow, and Non-violation. "Equality": The Buddha and all sentient beings are equal; the bright and pure fundamental essence of one's own mind is exactly the same, with no distinction of high or low. Originally there is no sea of suffering; only because sentient beings deliriously grasp and deliriously take, do they illusorily manifest a boundless sea of suffering. "Vow": One must cause everyone to be liberated from the sea of suffering, and must make a great vow to save sentient beings. One must learn from Kṣitigarbha Bodhisattva: "Until the hells are empty, I vow not to become a Buddha"; one must learn from Samantabhadra Bodhisattva, constantly according with sentient beings, rolling along with sentient beings in the six realms. "Non-violation": I have already explained this just now and will not repeat it here. We must be alert at all times and places, not be deluded by objects, and remove defilements and hindrances at all times and places, eliminating our polluted habits. If you suffer a little setback and beat the retreat drum—"Ouch! This is too bitter, my hands hurt, my legs are numb, I won't practice, I won't practice. My mind is stuffy, it's so hard to bear; it's better to be loose and casual, go watch a play, or chat with friends"—watching and chatting, unknowingly you go into the three lower realms. If you truly want to end birth and death, you must make a great vow; you cannot fear suffering, and must apply effort diligently amidst walking, standing, sitting, and lying down. Relying only on two hours, or three or four hours of sitting meditation is not enough; you must also be alert at every moment, not be deluded by phenomena, and protect the pure fundamental nature. This is "guarding the Samaya well."

"If there is discrimination and attachment, how is it only violating Samaya?!" Conversely, if one still discriminates without ceasing and attaches without letting go, how could that be merely "violating Samaya"? That is not merely violating Samaya, but is the seed of the six realms of reincarnation, the seed of hell. Discrimination and attachment are clearly the chaotic movement of the False Mind and the refusal to let go of self-interest. Practicing like this, how can one correspond with the vast empty Great Way? Gentlemen, pay attention! Non-discrimination is absolutely not knowing good from ugly; what we are saying is that one cannot "discriminate without ceasing," cannot have thought after thought continuing without being able to stop the car. When functioning, good and evil are distinct, right and wrong are clear; after the function is over, there is no stagnation, no love or hate, no taking or rejecting, leaving no traces. If one can be like this, then pratyakṣa (direct perception) becomes anumāna (inference), and anumāna becomes pratyakṣa; this is not discrimination. Whether it is good or bad, the mind is very clear, but it does not partially love the good person or loathe the bad person; we hope the bad person transforms into a good person, and hope the good person ascends even higher.

In the past, there was a person in the saṅgha who stole things; this violated the precept of "no stealing," and he did it again and again, so the manager wanted to expel him from the saṅgha. He cried bitterly and begged for repentance. Because it was not his first offense, the manager would not listen to his repentance and insisted on expelling him. However, the Abbot wanted to keep him and give him another chance to correct his faults. The manager and some upright practitioners said to the Abbot: "If you keep him, we will all leave this place." The Abbot said: "Even if you all leave, I will still keep him." The manager said: "Leaving is leaving, but words must be made clear. You keep him and do not keep us; is it possible that among so many of us, there isn't a single good one, that we cannot compare to a precept-breaking monk?" The Abbot said: "Precisely because every one of you is stronger than him, I keep him and do not keep you. You can continue to practice wherever you go. If he leaves, who will take him in? Apart from falling lower, could he have any other result?" These words moved everyone deeply, and they did not leave. That precept-breaking monk was even more moved; from then on, he wholeheartedly learned to be good, not only never stealing again but also applying effort diligently in practice, and later he also attained accomplishment. Therefore, non-discrimination is absolutely not failing to distinguish black from white or right from wrong. It is unconditioned Great Kindness and Great Compassion of the Same Essence, not loving, hating, taking, or rejecting for the sake of self-interest. This is pratyakṣa becoming anumāna, and anumāna becoming pratyakṣa; although pratyakṣa has no discrimination, anumāna still knows good from ugly. Our Buddha-nature possesses awareness; it is not like wood or stone, yet it must not have discrimination and attachment. If there is discrimination and attachment, it is more than just violating Samaya; those are seeds of the six realms of reincarnation, and one may even fall into hell. Discrimination and attachment have endless disastrous consequences!

"Eternally leaving discrimination and attachment, producing the mind with nowhere to abide, one can then thoroughly see the true meaning of all teachings in the Tripiṭaka without remainder." As stated above, if one does not leave discrimination and attachment, one not only violates Samaya but also faces endless disastrous consequences, so one must "eternally leave discrimination and attachment." Even if you possess ten thousand strings of cash, you cannot be attached to it; can you hold onto it? You cannot hold onto it! Because you will eventually die, and after you die, you cannot take a single cent with you; you still go empty-handed. Eventually, you have to let go; even if you are reluctant to let go, you must let go. Why not be a bit smarter and let go right now, thereby obtaining Great Wisdom and Great Utility? Let alone at the time of death, even right before your eyes, you may not necessarily be able to hold onto it. Śākyamuni Buddha said that wealth is "shared by five families." It is not your own; it is shared by you and five families. Which five families? Water, fire, thieves, kings, and relatives. Your property can be washed away by a great flood, burned completely by a great fire, snatched away by thieves, confiscated by the king, or fought over by relatives. How is it your own? Once the five families come to take it, regardless of whether you let go or not, it will always be let go of. Therefore, let us be a bit smarter and no longer discriminate and attach. One must "eternally leave discrimination and attachment, producing the mind with nowhere to abide." Having no discrimination or attachment at all times and all places is called "eternally leaving." The mind not coveting and the intent not stagnating is called "nowhere to abide." Not that the mind is like dead ashes, but that the marvellous function manifests vividly and lively, is called "producing the mind."

If one is really like this, "one can then thoroughly see the true meaning of all teachings in the Tripiṭaka without remainder." If we can truly achieve having nowhere to abide at all times and places, while producing the spiritually bright and lively True Mind of marvellous function, we can thoroughly clearly see the true meaning of the Buddha-dharma, understanding it without remainder. Suppose we do dead work, "A withered log leaning against a cold cliff, no warmth in the three winter months," at most we realize the fruit of an Arhat, which is still within Transformation Death. Why is this? Because he abides in a Pure Land outside the realms and does not move; dying there, this is another layer of birth and death. Ordinary beings undergo Fragmentary Death; Arhats undergo Transformation Death. Therefore, we must produce the abideless mind, producing the mind of boundless marvellous function. The Diamond Sūtra says: "Produce the mind without abiding"; the Sixth Patriarch became enlightened right here. In response to Shenxiu's verse "The body is like a Bodhi tree, / The mind like a bright mirror stand; / At all times diligently wipe it, / Do not let it attract dust," the Sixth Patriarch composed a verse saying: "Bodhi originally has no tree, / The bright mirror is also not a stand. / Originally there is not a single thing, / Where can it attract dust?" Master Shenxiu was attached to existence; the Sixth Patriarch's verse leaned towards emptiness. You say existence, I say emptiness; actually, both men held biased views, so the Fifth Patriarch said, "Neither has seen the nature." Some people think this was the Fifth Patriarch intentionally speaking falsely because he feared Shenxiu's supporters would harm the Sixth Patriarch. Actually, this was not false speech; if it were false speech, why did the Fifth Patriarch still tell the Sixth Patriarch to enter the Abbot's room at the third watch to give him further instruction? The Fifth Patriarch explained the Diamond Sūtra to the Sixth Patriarch; when he reached "Produce the mind without abiding," the Sixth Patriarch was greatly enlightened at these words. Ah, it turns out the Self-nature is fundamentally lively and active; it is not empty without a single thing, nor is it dead there without moving! The Sixth Patriarch exclaimed with emotion: "How unexpected! The Self-nature is fundamentally pure of itself. How unexpected! The Self-nature is fundamentally unborn and undying. How unexpected! The Self-nature is fundamentally complete in itself. How unexpected! The Self-nature is fundamentally without movement or wavering. How unexpected! The Self-nature can produce ten thousand dharmas." The Sixth Patriarch said "How unexpected" five times; he had come alive. Before this, what the Sixth Patriarch Huineng understood was actually partial emptiness; it was dead. "Originally there is not a single thing, / Where can it attract dust"—being empty to the extreme point is also not the ultimate. The Fifth Patriarch saw he was a piece of good material, so he struck the pestle three times with the staff in his hand and left, hinting that he should enter the room at the third watch, and explained the Diamond Sūtra to him, causing him to suddenly realize great enlightenment.

Therefore, we must not do dead work; we must do living work, and give rise to marvellous function at every moment. "He is now exactly me"—all are my reflections, all are my marvellous function. But "I am not now him"—one also cannot attach to the marvellous function. We are not afraid of sentient beings, not afraid of demons existing; these are all marvellous functions, and it is not that there is emptiness without anything. Some people say the Diamond Sūtra speaks of emptiness, emptiness without anything; that is a wrong understanding, it is incorrect! The Diamond Sūtra speaks of boundless marvellous function; it reveals the True Mind. The Western Pure Land of Ultimate Bliss exists; there is such a beautiful world: gold as the ground, ponds of seven jewels, water of eight virtues, sounds of wind and birds proclaiming the dharma sound. It is just this good; of course it truly exists, how could it not exist? But this is Marvellous Presence, not Real Existence [Solid/Inherent Existence]; fundamentally it does not exist, but is transformed by the vow power of Amitābha Buddha and the Buddhas and Bodhisattvas of the Lotus Pond Assembly. Stubborn Emptiness is wrong; Real Existence is also wrong. True Emptiness, Marvellous Presence: empty yet not empty, existing yet not existing; not empty yet empty, not existing yet existing. If one can be like this, that is "eternally leaving discrimination and attachment," that is "producing the mind without abiding," and "one can then thoroughly see the true meaning of all teachings in the Tripiṭaka without remainder." The Twelve Divisions of the Tripiṭaka Buddha-dharma, the boundless teachings, can all be understood in the mind. There is not one part of the Twelve Divisions of the Tripiṭaka that does not describe the True Mind; if you comprehend the True Mind, you grasp the true meaning. You become a person of the household, no longer a layman outside the gate; regarding the things in your own house, you are naturally clear at a glance with nothing left out. In the sūtras of the Twelve Divisions of the Tripiṭaka, there is no place that is doubtful or unclear, no place that cannot be explained; you know it all, and there are no remaining things.

"For the practice of non-doing, observing the mind is most essential." "Practice of non-doing" means practice without effortful usage. Using the mind to practice the mind is practice with effortful usage; it means having a mind of practice, having a mind to practice. Practice with effortful usage is the initial step, slowly transitioning to practice without effortful usage, which is "practice of non-doing." For the practice of non-doing, "observing the mind is most essential"; observing the mind is the most important. We mentioned before that observing the mind is watching the place where thoughts arise with alertness. When a thought comes, ask where it comes from; when a thought subsides, ask where it goes. Observing the mind is observation (vipaśyanā): observing it, shining upon it; in this way, thoughts will not arise and perish chaotically, flowing without ceasing. If you do not observe, deluded thoughts will fly about and anxieties will be in the thousands; instead, you will become accustomed to it and not feel it is chaotic—how can this work? So one must be alert and watch it well. True Mind, False Mind—you must clarify them. The mind that observes is still the False Mind, because this is also giving rise to the mind and moving thoughts. Without the True Mind, this False Mind would not arise; the False Mind is arisen from the True Mind and is the marvellous function of the True Mind. When functioning properly—that is, when properly observing the mind—do not discriminate whether it is True Mind or False Mind. When used until the False Mind does not move, the mind that can observe and the thought that is observed will fall away at once; then "subject and object are both forgotten," and both the observing mind and the observed thought are gone. If you do not observe, subject and object will not be forgotten, and they will not disengage, so one must observe. Reciting the Buddha's name is also observation, and also Stopping and Observing (Śamatha-Vipaśyanā). "Amitābha, Amitābha..."—the practitioner's thinking is gathered by the Buddha's name, and the thinking does not move; this is Stopping. Reciting by oneself, listening by oneself, listening vividly and clearly; this is Observation. Even if not vocalizing, reciting Amitābha in the mind and also hearing it clearly and distinctly; this is Shining/Illuminating. Looking after the Buddha's name without mixed usage of mind is Stopping; seeing the Buddha's name clearly and distinctly is Observation. Observing the mind is not observing the physical flesh heart, but observing mind-thoughts. We practice the Heart-of-Mind Method, which is also observing the mind. On the seat, holding the mantra, the mind reciting and the ear listening, reciting every syllable clearly, listening vividly and clearly. Off the seat, observing, being alert to the place where thoughts arise, like a cat catching a mouse. As soon as a thought arises, one sees it, does not turn with the thought, and does not move for the object. Knowing as soon as a thought arises is what the Zen School calls "Recognizing"; once recognized, one is not wronged!

Some people say: "It's better when I don't recite the Buddha's name; I don't have deluded thoughts yet. Once I recite the Buddha's name, it's ruined; deluded thoughts are incredibly numerous." Has reciting the Buddha's name ruined it? No! Actually, when you were not reciting the Buddha's name, your mind was very chaotic, you just didn't notice it! You were running with deluded thoughts, running with phenomena, constantly turning in the six realms of reincarnation. Now that you are reciting the Buddha's name, the mind has quieted down, and you see the deluded thoughts, seeing the causes of reincarnation; this is a great good thing! It is like a room with a small hole; a ray of sunlight shines in, and you see dust flying in that beam of light. In places without light, you cannot see the dust. Actually, there is dust everywhere; once shone upon by sunlight, it manifests. So seeing thoughts is a good thing; this is the initial appearing of the Wisdom Light. You hope not to give rise to thoughts all at once; it is just like hoping to ascend to the sky in a single step—how can it be that fast? This is a common fault of students; all want to succeed at once, to become Buddha at once—it is not that easy. To say it is difficult, it is also not difficult; after knowing the method, just do it—do it today, do it tomorrow, do it the day after—and in a few years of effort, you will certainly be able to succeed. Thinking of succeeding at once, succeeding in one day—there is no such thing. In our practice of the Heart-of-Mind Method, some people sit for two hours every day and still feel it is hard to bear; they force themselves to sit for a few days, then cannot persist; this is ruined by having no perseverance. Thus, they switch to scattered mind Buddha recitation; the mouth says "Amitābha, Amitābha...", but the mind is flying with deluded thoughts; will this do? This is equivalent to not reciting the Buddha's name; it will not work!


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