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Also See:
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture One)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Two)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Three)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Four)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Five)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Six)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seven)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eight)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Nine)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Ten)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Eleven)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Twelve)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Thirteen)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fourteen)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fifteen)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Sixteen)
- Ganges Mahāmudrā By Elder Yuan Yin (Lecture Seventeen)
From https://book.bfnn.org/article/0383.htm
Ganges Mahamudra (Lecture 7)
By Master Yuan Yin
Last time, we discussed that when doing the work (kungfu), one must "neither seize nor release." One should neither suppress delusive thoughts, preventing them from arising, thereby becoming like soil, wood, metal, or stone; nor should one indulge delusive thoughts, letting them arise blindly, thereby wandering in birth and death. Now, we continue the lecture:
"Separating from delusive thoughts is the nature of one's own mind abiding in the Unconditioned; this is wisdom luminosity."
If we can separate from delusive thoughts—not only during meditation sessions but also separating from delusive thoughts in all moments of walking, standing, sitting, and lying down—this is the nature of one's own mind abiding in the Unconditioned; this is the manifestation of the original face. Not grasping at appearances in any time or place, and the mind not dwelling on a single reflection—this is called the Unconditioned. It does not mean doing nothing; though there are matters to handle, one goes ahead and does them. All day long eating rice, yet never biting a single grain of rice; all day long wearing clothes, yet never hanging a single thread—this is called the mind of non-dwelling. The mind of non-dwelling is our natural fundamental nature. However, when one first sees the fundamental nature, there are no supernormal powers or marvelous functions; this is called the Plain Dharmakāya. It is just like buying a piece of plain cloth that has no pattern or color. The mind that can abide in the Unconditioned is the Plain Dharmakāya; it is wisdom luminosity. Some people say that this Plain Dharmakāya lacks supernormal powers and marvelous functions, and its luminosity is not great. This is because you still have a dwelling place; you are attached to "abiding in the Unconditioned" and are not truly non-dwelling. This is the delusive emotion covering your fundamental nature! After removing delusive emotion, and with thought after thought not grasping at appearances, wisdom luminosity can then manifest. You must not stir the mind or move thoughts to seek it, because it is originally luminous. For example, a precious pearl has light, but if there is a layer of mud on the pearl covering it, the light cannot appear. After the mud is removed, the luminosity naturally radiates forth; is there any need to seek a luminosity again? Therefore, do not have anything to seek; simply eliminate delusive thoughts, and wisdom luminosity will naturally manifest.
"If one practices taking 'conditioned action' as the Way, one will certainly not realize the fundamental origin."
Conversely, if we practice with conditioned intent, and the mind has somewhere to dwell, there is something blocking it, and it will be difficult to accomplish the Way. "Conditioned" means having something to seek. Taking "having something to seek" as the "Way" is the delusive mind; it is having an attachment. This is a hundred and eight thousand miles away from the True Mind that is empty, spiritual, and non-dwelling; in this way, one absolutely cannot clearly realize the original face. Not understanding the True Mind and not recognizing the original—that is blind practice and aimless training. Wishing to accomplish the Way like this is just like "cooking sand to make rice"; there is no basis for it. For example, people practicing the Pure Land path pray to Amita Buddha of the West: "You come and pull me! You come and pull me!" This is practicing with a conditioned mind; it is very difficult to correspond with Amita Buddha. Because one does not know what the Mind is, or what the Buddha is, and separates Mind and Buddha into two sides—having pursuit, having expectation, and having attachment—the mind is not pure, and one absolutely cannot be born in the Western Pure Land. Nowadays, many people learning Buddhism want to get rich, especially lay Buddhists among compatriots in Hong Kong, Macau, Taiwan, and overseas Chinese. When they come to learn the Dharma, they all ask: "Is there any method to let me make a fortune in business?" They learn Buddhism not to resolve birth and death, but to get rich. Learners in the mainland mostly want to develop supernormal powers. These are all practicing via the conditioned. A person practicing like this "will certainly not realize the fundamental origin"; he absolutely cannot attain enlightenment or witness the original face. This is because the use of mind is incorrect; he is still grasping at appearances and has something to seek. It is only good if the mind is washed empty and pure; wanting nothing, grasping at nothing, and practicing via the Unconditioned—only then does one correspond with the fundamental Truth. Once there is seeking, one runs counter to the Way and cannot realize the Way. If you say you only want supernormal powers, that is even more incorrect. If you want supernormal powers, the Demon King will take the opportunity to cause trouble; he will transform into a Buddha to confuse you. You will take him for a real Buddha, your heart will bloom with wild joy, and the demon will take the opportunity to enter your mind, causing you to become demonic, and even a Buddha cannot save you. Therefore, those who practice taking the "conditioned" as the "Way" absolutely "cannot realize the fundamental origin," absolutely will not attain enlightenment, absolutely will not recognize the root, absolutely will not know what the root or Buddha-nature is, and absolutely cannot accomplish the Way! With attachment, how can one accomplish the Way? Becoming demonic, on the other hand, is quite likely!
Therefore, in our practice, we must recognize the root and have nothing to pursue. We must know that we are originally Buddhas; just eliminating our delusive emotions is enough, do not go seeking anything. Once there is seeking, one is about to become demonic. Demons have supernormal powers; they know when your mind moves, and they come. Therefore, once the mind-demon moves, the external demon comes. What is the mind-demon? Having a dwelling place is the mind-demon. Once the mind grasps at appearances, the external demon takes the opportunity to enter; if the mind does not grasp at appearances and the mind does not move, the external demon has no door to enter. If a demon comes, I pay no attention; "Whatever appearances there are, are all illusory." If a Buddha comes, slay the Buddha; if a demon comes, slay the demon; everything is unobtainable—how can he get in? Do not fear demons; demons are manifestations of the mind. If your mind does not play the demon, no matter how high the external demon's magical power is, he cannot enter.
In our study of Buddhism and practice, the causal ground must be correct; we must first clarify this issue: our vivid, clear, constantly knowing True Mind is the Buddha; apart from this, there is no Buddha. A thousand Buddhas or ten thousand Buddhas are originally one essence, originally one with our vivid, constantly knowing True Mind; even if Buddha forms appear before us, we pay no attention. Knowing that all appearances are false and everything is unobtainable, and that this marvelous bright True Mind of ours is the true Buddha, then you will not enter into the demonic, and you can accomplish the Great Way. Otherwise, if the mind is not pure and has dwelling or seeking, one will certainly attract demons, enter into the demonic, and become a demon, having not the slightest connection with the Way. Therefore, Mahamudra emphasizes that a practitioner who takes "conditioned action" as the "Way" certainly cannot realize the fundamental nature and cannot accomplish the Great Way.
"This is the co-emergent wisdom of the original locus of one's own mind. However, although the beginner desires to naturally abide in the stability of the fundamental origin, that which they abide in does not go beyond the power of craving attachment to bliss, clarity, and non-thought."
This wisdom luminosity that is separated from [conceptual] knowing is not obtained from outside; it is the inherent function of one's own mind. However, even if a beginner really wants to make the mind naturally abide in the pure fundamental origin, they cannot do it. Because they do not understand the original face and still fall into practicing with conditioned intent, the place where they abide has not transcended these kungfu [states] of bliss, luminosity, and non-thought (which is emptiness). Do these kungfu [states] exist? They do. For example, bliss: when you do the work and reach the realm of bliss of the Third Dhyana, all the happiness in the world cannot compare to it; however, do not greedily dwell in it. Although it exists, it must be treated as if it were nothing; do not crave or attach to it. If you greedily dwell in bliss, luminosity, and non-thought, it is ruined; especially if you greedily dwell in non-thought, that is even worse, because this non-thought is dead. Sitting there immobile, without a single thought—you then turn into soil, wood, metal, or stone, and have crushed your own mind to death. Craving attachment to bliss brings the demon of joy; craving attachment to luminosity brings the demon of light; craving attachment to non-thought brings the demon of emptiness. Yet the luminosity of our fundamental nature is Great Luminosity; although its luminosity shines brightly in the ten directions without obstruction, it does not say of itself that it is luminosity, nor does it dwell in the appearance of luminosity. If you dwell in the appearance of luminosity, you are covered by the appearance of luminosity, and the boundless miraculous function of your marvelous Essence is covered up; therefore, one cannot dwell in luminosity. Consequently, when we sit in meditation, we are not allowed to see light or see Buddhas; having light to see is still not right. It is not that you are not even allowed to see, but rather you are not allowed to greedily dwell in it; having seen it, it must be as if you had not seen it. Why? Because the light emitted at the very beginning is a weak light; if your mind moves even slightly, the luminosity disappears. If luminosity comes and you pay no attention and do not move, the luminosity will grow greater and greater; the moment you pay attention and your mind moves, the luminosity is covered up. So, if you practice carrying a different agenda, looking at it from the good side, you are merely dwelling in bliss, luminosity, and non-thought; looking at it from the bad side, you are going to become possessed by demons, because you have something to seek, and the demon takes the opportunity to enter. Therefore, do not practice carrying a different agenda!
"One should cast off the craving attachment to such states of power, and suddenly settle; only then will the naked, thoroughly penetrating fundamental essence of self-nature appear."
When we do the work, we should cast away the aforementioned states of power such as bliss, luminosity, and non-thought. Why? Because these are merely reflections of the initial state of concentration (samādhi); the naked fundamental essence of self-nature has not yet appeared; it is merely having a few reflection-states more than a beginner. Kungfu [spiritual work/power] is not enlightenment! For example, Master Gaofeng's teacher asked him: "In the midst of the bustling day, can you still be the master?" A practitioner must be the master within all environments of daily activity, not being dragged along by environments and not following environments; only then does one have a small portion of power of concentration, and only then is there a slight correspondence with the fundamental essence. So, his teacher asked him: in daily activity, can you see through all environments—not being joyful when there is joy, not being entertained when there is fun, not being sad when there is sorrow, not suffering when there is pain, not being empty/pure when there is emptiness/purity—and not be disturbed by environments? Can you be the master? Master Gaofeng said: "I can be the master." The teacher asked again: "Can you be the master in sleep and dreams?" When asleep and dreaming, knowing it is a dream state and not wavering; fearing nothing that comes—not fearing if a tiger comes, for it is false; not fearing if an enemy comes, for it is false; not wanting it even if one makes a great fortune, for everything is false—this is being the master within sleep and dreams. Being the master in sleep and dreams requires power ten times greater than during the day. Because when we are awake it is only delusion, but when asleep it is a comatose delusion. Within the comatose delusion, if you can still clearly and crisply know that this is an illusory realm or a dream realm, and the mind does not waver, this power is very great. For us humans to be the master at the moment of death, we need to be able to be the master in the dream state, because the moment of death is a great coma, while sleep and dreams are a small coma; if one cannot be the master in a small coma, then one will be even less able to be the master during the great coma. Master Gaofeng's kungfu was good and his ability was great; he replied: "I can be the master."
Master Gaofeng answered "I can be the master" twice. It was indeed good kungfu, serving as a model and example for us later students doing the work. We study Buddhism and practice the Way precisely to be the master at the shore of birth and death, and not to sink into the sea of suffering dragged down by karmic hindrances. To achieve this point, we all must first practice being the master in daily use, not being turned by favorable or adverse environmental conditions, not being moved by delusive emotions of joy, anger, sorrow, and happiness; not rejoicing in the favorable and not worrying in the adverse, regarding everything as like sky-flowers or illusory reflections, unobtainable, not sticking and not dwelling; only then can one be the master in sleep and dreams. If even this point cannot be achieved, what is there to say about resolving birth and death? Because the root of birth and death is unceasing delusive thoughts climbing in conditions with the environment!
There was a laywoman in Ningbo who, while sitting in meditation and applying effort, was suddenly informed by someone that her son had fallen into the water; she sat there without moving a muscle. Someone scolded her saying: "How can you be so heartless? Your own flesh and blood falls into the water, and you actually don't go to save him?" She remained unmoved and continued applying effort as before. Her power of concentration was good, but not saving the dying is not good; it is rather cruel. What is the correct way to act? One still must save the person, but the mind must not move; having saved him is equal to not having saved him—it does not mean sitting there completely immobile. However, having said that, kungfu like hers is considered quite good; if it were us, our square-inch [heart/mind] would have long been in chaos. There was a person whose home caught fire; the hostess remembered her child was still in the house, and with a mind in panic and confusion, she rushed into the house, grabbed something on the bed, and came out to look: Oh my! Mistaken; she had hugged a pillow out. She immediately fainted, and the child burned to death. You see, this is the result of the square-inch [mind] being in chaos!
Therefore, whether or not you waver amidst environments is a great test; this is also kungfu. Master Gaofeng could be the master and remain unwavering in daily use regardless of what happened—his kungfu was quite good; being the master in sleep and dreams, his kungfu was even more extraordinary. Seeing that his kungfu was indeed quite good, his teacher wanted to examine his nature of realization, so he asked him further: "When there are no dreams and no thoughts, where is the Master [Protagonist]?" Gaofeng was stunned: when there are neither dreams nor thoughts, where is the Master? He thought left and right but ultimately could not answer; his teacher told him to go and investigate (can). (Master Yuan Yin said: "Everyone, try to answer on behalf of Master Gaofeng: without dreams and without thoughts, at what place is the Master?" The assembly remained silent. The Master said: "How about I try to answer for everyone?" He immediately shouted loudly: "Di-di!") Master Gaofeng investigated again, and later he attained enlightenment. After attaining enlightenment, Master Gaofeng entered a 'death retreat' [strict solitary retreat] at Lion's Cliff on Mount Tianmu. So, kungfu is kungfu, and the nature of realization is the nature of realization! If, when we do the work, we can cast away the power-states of bliss, luminosity, and non-thought, etc., and practice until subject and object are both forgotten, the senses and dusts [sense-objects] fall away, and the preceding and succeeding [moments] are cut off—then with a "Pa" sound, suddenly there is an explosion; inwardly body and mind, outwardly the world, and even empty space shatter all at once, turning into nothingness, suddenly settling immovably. At this time, although there is nothing at all and it is settled immovably, it is not like wood or stone; rather, it is spiritually knowing and vivid—our "naked, thoroughly penetrating fundamental essence of self-nature" manifests.
Therefore, no matter what school we practice, we must practice until subject and object are both forgotten, and mind and dharmas are both extinguished; then with a "Pa—" sound, "The great earth sinks, empty space shatters," and the fundamental essence of self-nature, which has nothing at all yet is vividly distinct, can manifest! For example, in the Buddha Recitation method, using one Buddha name "Amita Buddha...", one gathers in the six senses, seizing all of the eye, ear, nose, tongue, body, and mind; when one recites to the point of true return to oneness, with no mind to be mindful of and no thought to be thought, then reciting is gone, and the Buddha is also gone—"Pa—", instantly one personally sees the true Buddha and is born into the Buddha-land. We people who learn the Mind-Centered Method are also like this; using one Buddha-Heart Mantra "Om Bo La Bo La...", holding the six senses, the mind thinking and the ear listening, the consciousness not galloping outward; when the causes and conditions of the time arrive—"Pa—"—the subject that recites and the object recited suddenly fall away, and the thoroughly penetrating, non-dwelling fundamental self-nature manifests clearly, crisply, plainly, and distinctly. Kungfu must be done; otherwise, there is no way to open up the original and see one's own nature; merely empty talk of theory is drawing a cake to satisfy hunger—it is of no use. We must be the master in daily use; if you cannot handle it as soon as you encounter matters, and cannot be the master, that is "medicinal-water mercury"—it flies away as soon as it meets fire—and it cannot withstand birth and death. Doing the work, opening up the original, the dream wakes up, and one knows that everything is a dream realm—what mind is there to move? All gratitude and grudges, rights and wrongs, all perish; so it is called "simultaneously eliminating [karma] upon enlightenment." All matters are dream realms; without enlightenment, one grasps them as truly existing; once awakened, it is like hot water melting ice—all karmic hindrances are emptied. This is what is commonly called "When realized, karmic hindrances are originally empty"! So it is said that kungfu must be done; if not done, how can the causes and conditions of the time of enlightenment come? How can one open up the original?
Someone asked me: how long does it take to do the work? This depends on whether your kungfu is dense/continuous or not; if it is intermittent, that will not do. If we perform the kungfu densely—sitting in meditation today, sitting in meditation tomorrow, continuing without stopping; and after getting down from the seat, always remembering to contemplate, not running after environments—in no more than three to five years of effort, you will thoroughly see the original nature. Why is it said that we must cultivate one thousand sessions for the Mind-Centered Method? It means that practicing earnestly for three years of effort is enough. If you do not apply effort densely, practicing and stopping, stopping and practicing, "fishing for three days and drying the nets for two," then needless to say three to five years is not enough, even thirty to fifty years will not do.
Another person asked: what happens after sitting for one thousand sessions? Regarding this question, it has been explained many times; I will repeat it once more here. One thousand sessions means that this Mind-Centered Method relies on the power of the Buddha and Bodhisattvas for empowerment; the method is supreme, and if one practices earnestly and realistically for three years, one will definitely be able to open up the original and personally see self-nature. If one practices in a sloppy, intermittent way, "one day hot and ten days cold," do not speak of one thousand sessions being unable to see the fundamental nature; even three or five thousand sessions cannot see the nature.
There are also people who ask: after one thousand sessions, do we stop practicing the method? We explained last time: even if you are of superior roots and have sudden enlightenment, the habits of many lifetimes and kalpas cannot be completely eliminated in a single day; one still must contemplate constantly, training within the circumstances of matters, decreasing and again decreasing, until the habits are completely eliminated! Doing the work after enlightenment is "cultivation of non-cultivation," which is true cultivation; it is not not practicing, but rather not attaching to sitting in meditation and falling into realms of bliss, becoming a hindrance of Dharma-attachment. Conversely, if your power of concentration is insufficient and you still waver when seeing environments, then you still must process [practice] sitting meditation to strengthen the power of concentration, so that you can pass through the heavy barriers. If the power of concentration is adequate, one only needs to be strictly aware at all times, not expending the slightest effort, very relaxed and saving strength; it is not that one still has to practice this method, accumulate those merits... being busy with the appearances of Dharma until one is overwhelmed. Whether you are enlightened or not, doing the work upon the appearances of Dharma is a waste of energy, looking for trouble for oneself, and is of no use. Therefore, in doing the work, the more energy-saving the better, the more relaxed the better; the more effort exerted, the worse it is.
"Urgently call the character 'Pei', and suddenly cut off the stream of delusive thinking."
When a delusive thought moves, urgently call "Pei"; this is the Mahamudra key to cutting off delusive thoughts. People reciting the Buddha's name do not need this method; they just need to bring up the Buddha-mindfulness—reciting "Amita Buddha" once is enough. For other practitioners, when a delusive thought moves, urgently call "Pei" and immediately become strictly aware, and the source-stream of delusive thinking—"Pa"—cuts off instantly. For example, if we think of getting rich, just go "Pei"—what riches? Daydreaming! In this way, the delusive thought is cut off. If the force of the delusive thought is strong, i.e., the greed is heavy, and "Pei" does not cut it off, then one must hold the mantra and borrow the Buddha's power to eliminate it.
"Rest the mental factors of the crude delusive mind and abide in stability; then separating from the state of climbing in conditions with all dharmas, self-nature becomes clear and thorough—the red/nakedly manifest wisdom of separating from mind—present and abiding in suchness."
Eliminating the mental factors of the crude delusive mind (regarding our Mind King and mental factors, there are eight great Mind Kings and fifty-one mental factors. Among them, the worst mental factors are the five omnipresent mental factors: contact, attention, feeling, perception, and volition. "Attention" is the mental faculty [manas]; its stirring force is powerful and has never ceased; do not think it stops when sleeping; it is propagating dream realms and still has not stopped; only in the final Vajrasattva Samādhi can it be settled down), means resting the crude delusion of the mind arising in response to objects; only then can one peacefully abide in the state of concentration without moving. If practice can reach the point of the mind not arising in response to objects, one has considerable power. We humans give rise to delusive mind in response to objects at every moment, and constantly climb in conditions, thinking from this to that, and from that to this, without cessation. If the mind that climbs in conditions can stop, one can peacefully enter concentration; separating from all delusive thinking and states of false climbing in conditions, our self-nature manifests clearly, thoroughly, and nakedly without omission (i.e., manifests brightly); thereby opening up the Prajñā Great Wisdom that is separated from arising, ceasing, existence, and non-existence, is empty, spiritual, and non-dwelling, and is immovable as suchness. This means the first step of our practice kungfu must be to eliminate the crude delusion of the mind arising in response to objects; further, leaving behind the states of climbing in conditions, with the mind not moving randomly, our original self-nature manifests clearly, crisply, and nakedly; that is, the Great Wisdom of Luminosity that is separated from the delusive thinking mind and is immovable as suchness also manifests.
Therefore, the Buddha Dharma is wonderful; it teaches us to recognize the truth and not run after false appearances. If we are confused by false appearances, then there is the Sixfold Transmigration; separating from false appearances, once you recognize the True Mind, you transcend; you can attain great supernormal powers and obtain great utility.
Therefore, if we truly want to be born in the Western Land of Ultimate Bliss, it is not by carelessly reciting the Buddha's name a couple of times or reciting two lines of scripture that we can be born there; we must use the wisdom sword of Amita Buddha to cut off our feelings of delusion and attachment to the false appearance of this Saha world before we can be born in the West. So it is said "Pure thought is flight," which is the initial concentration we speak of in daily life; it is doing the kungfu to the point where even if a real Buddha came, there is only the recitation: Amita Buddha, Amita Buddha... nothing else exists; only this thought is Buddha, my entire thought is Buddha, Buddha is my entire thought, the entire Buddha is thought, the entire thought is Buddha—then you will definitely be born in the West. What if you are not like this? Reciting Amita Buddha a few times with or without thought, while the mind thinks of this matter and that matter—that will not do. Someone asked: Why is it necessary to recite sutras when practicing the Buddha Recitation method? Reciting sutras is to make you recognize the truth. The Buddhist sutras say that to attain the High Grade of High Birth, one must recite Mahayana sutras. Why? Reciting Mahayana sutras enables one to understand the Principle. Understanding that everything is originally Buddha, and sentient beings are Buddhas; it is only that we are confused and attached to appearances, and have forgotten self-nature. We should not be confused and dwell in appearances, and should not crave merit; merit is our own mind; the own-mind is the mother of great merit, and the accomplishment of great merit is becoming a Buddha. Our transmigrating in the Six Realms or going to rebirth in the Western Pure Land is caused by the mind. The root of the myriad virtues is the mind; all myriad virtues issue from the mind; "Nothing does not flow from this Dharma-realm, nothing does not return to this Dharma-realm." Therefore, the mind is the root; it is the root of all dharmas! Usually, I tell everyone to recite Mahayana sutras precisely so we can understand this truth. The Pure Land Dharma spoken of here is the Mahayana Pure Land Dharma, which breathes through the same nostril as the principles of the Zen School. The Pure Land School is the Mahayana Buddha Dharma that gathers in all three capacities [high, medium, low]; it not only saves people of medium and low capacity, but people of all three capacities are gathered within; all are the same one mind; Pure Land is Mind, Mind is Pure Land. The Amitabha Sutra says "From here to the West, passing ten trillion Buddha-lands, there is a world named Ultimate Bliss"; the ten trillion Buddha-lands are the ten degrees and ten thousand practices—that is using "Giving, Precepts, Patience, Diligence, Meditation, Wisdom, Method, Vow, Power, Knowledge" to cultivate the mind until it is empty and open up Great Wisdom. When the mind is empty, one crosses over the ten trillion Buddha-lands and arrives in the West. So it is said the West is not far away; it is right in front of you. To say it simply: if your mind has nowhere to dwell and everything is empty, your mind is Buddha, Buddha is your mind; here is the West, the West is here, and you are born in the West right in the present. Do not wait until after death; being born in the West while alive is truly being born in the West; if one cannot be born in the West while alive, I fear it will be difficult to be born in the West when dead.
"Penetrate the separation from the extremes of arising, ceasing, existence, and non-existence; transcend the realm of linguistic and mental discrimination, and naturally abide in the wisdom-nature realm separated from words and thoughts. This refers to the Wisdom of the Embodied Nature of the Dharmakaya, Yoga, and the Principle of the View."
This means we must understand clearly and plainly that relative views such as arising and ceasing, existence and non-existence, etc., are false; and we must separate from these extreme views, transcending the relative realms discriminated by language and the mental faculty; then, one naturally abides in the original self-nature of Great Wisdom that shines brightly, where there is no language to be spoken and no thought to be moved.
"Penetrate" means to understand clearly and thoroughly penetrate. Separating from the extremes of arising, ceasing, existence, and non-existence means leaving behind the various extreme views of arising and ceasing, existence and non-existence. Understandings such as arising/ceasing and existence/non-existence are all relative delusive knowings and delusive views; they are illusory and unreal like a mirage, and do not accord with the meaning of the Middle Way, hence they are extreme views. Yet we live buried in relative delusive realms at all times and places, discriminating good and bad, discriminating right and wrong, discriminating long and short, never having departed from the extremes of arising, ceasing, existence, and non-existence. For instance, thinking that the human body exists while alive, and becomes nothing after death—this is an extreme view. If one can recognize that everything that exists relatively is a false reflection and does not pursue or take it, then, at the place where the delusive mind rests, one can penetrate the originally existing Absolute True Mind. The True Mind is the Buddha-nature; it is neither existence nor non-existence, neither long nor short, neither arising nor ceasing, neither good nor bad, neither beautiful nor ugly... it is none of these; language cannot describe it, thinking cannot infer it, and fundamentally no discrimination exists. This is "transcend the realm of linguistic and mental discrimination."
The realm of linguistic and mental discrimination is the realm discriminated by language and consciousness; it means that when we speak, the brain/mental faculty moves incessantly, so relative views of right/wrong, good/bad, and long/short arise blazingly. For example, some people talk while reciting Buddha: "Amita Buddha, my daughter-in-law is so bad; Amita Buddha, my daughter is so good." This is the realm of linguistic and mental discrimination; how can this work? If this could lead to birth in the Western Land of Ultimate Bliss, then there would be many people born in the Western Land of Ultimate Bliss. We must sever delusive emotions and extreme views, dwelling in nothing, reciting Amita Buddha, Amita Buddha... wholeheartedly; the entire thought is Buddha, Buddha is my mind, my mind is Buddha; Mind and Buddha interact and merge into one piece—only then can one go to rebirth in the Western Land of Ultimate Bliss. Therefore, we must transcend the realm of linguistic and mental discrimination, understand that these realms are all false and unobtainable, and not walk along with them, not turn with them, letting go and letting go again of everything. Just like the Brahmin who held mandara flowers in both hands to offer to the Buddha; the Buddha instructed him saying: "Let go." The Brahmin let go of the flowers in one hand. The Buddha said again: "Let go." The Brahmin let go of the flowers in the other hand. The Buddha said again: "Let go." Hearing this, the Brahmin was baffled and hurriedly asked the Buddha: "I have let go of the flowers in both hands and have nothing; what else should I let go of?" The Buddha said: "I am telling you to let go of the external six dusts, the middle six consciousnesses, and the internal six sense-organs—let go of everything." That is letting go of inside, middle, and outside completely, with everything being unobtainable; after hearing this, the Brahmin awakened. So, one must transcend the realm of linguistic and mental discrimination, letting go and letting go again, letting go of everything completely, and naturally abide in the wisdom-nature realm separated from words and thoughts.
Separating from words and thoughts means transcending language and thinking. The wisdom-nature realm separated from words and thoughts is the Great Wisdom inherent in self-nature that transcends language and thinking. If you transcend the realm of linguistic and mental discrimination, you will naturally abide in this Great Wisdom, with infinite utility.
To achieve being natural at all times and moments, without carrying a single bit of functional [effortful] practice, is very difficult; we all have functional practice! From the First Bhūmi to the Seventh Bhūmi Bodhisattvas, there is still functional practice; only from the Eighth Bhūmi to the Tenth Bhūmi is there non-functional practice. It is not easy for us ordinary beings to reach non-functional practice all at once; therefore, we must go up step by step from functional practice to non-functional practice.
What is functional practice? It is constantly awarely illuminating, watching over oneself, and taking care of oneself. As soon as a thought moves, immediately warn oneself: "Hey, do not move, I see you." If you are not aware, you will not see it illuminating, and you will not even know you have run a hundred and eight thousand miles following the thought! Therefore, our constant having awareness and having illumination is functional practice; when illumination becomes familiar later on, one does not need to be aware; it illuminates naturally, it naturally does not waver; remaining illuminating while quiescent, and remaining quiescent while illuminating—that is non-functional practice. Finally, when neither quiescence nor illumination is obtainable, that is truly arriving home. We can only move from functional practice to non-functional practice by doing the work like this constantly; one cannot reach the sky in a single step.
How is this kungfu done? Be aware at all times, and abide in the Great Wisdom of bright illumination where there is no language to be spoken and no thought to be moved—just as the Chan School says: "The path of language is cut off, the place of mental action is extinguished." When our mind does not move, it naturally illuminates brightly, and the reaction is exceptionally fast. If your mind has movement, has dwelling, or has affliction, the reaction is very slow. Because you have been dragged away by the environment, and the mind's luminosity is covered by the environment, it cannot illuminate brightly; therefore, the reaction is slow. If you can achieve abiding at all times in the wisdom-nature realm separated from words and thoughts, where speaking is unobtainable, thinking is unobtainable, and everything is unobtainable, you will naturally be clearly distinct, and then all supernormal powers and marvelous functions will come. If you do not do this, thinking you want supernormal powers? They are unobtainable; you cannot get them. Ordinary beings are calculating, discriminating, and worrying about gain and loss at every moment, so they do not attain peace and ease. Our practice to accomplish the Way is precisely to separate from delusive thinking, remove attachment, and restore the luminosity of the fundamental nature, thereby giving rise to Great Potential and Great Function. Our Buddha-nature is like the sun, with immeasurable luminosity, but because it is covered by delusive thinking and discrimination, it cannot radiate Great Luminosity or give rise to Great Spiritual Function. If the dark clouds are dispelled, the sun radiates Great Luminosity; separating from delusive thinking and attachment, various supernormal powers and marvelous functions are obtained naturally without seeking. The Mahāvairocana Sūtra says: "If the Bodhisattva abides in this cultivation and learning, before long diligent effort, he will attain the Samādhi that Removes All Hindrances/Coverings. If he attains this, he dwells equally with all Buddhas and Bodhisattvas, will develop the Five Supernormal Powers, and acquire immeasurable languages, sounds, and Dhāraṇīs."
"Bodhisattva abides in this"—abides in what place? "Abides in the wisdom-nature realm separated from words and thoughts"; in this kind of realm, studying with further diligence to remove old habits, one will soon develop all five powers and have unobstructed eloquence. The Five Powers are the Heavenly Eye, Heavenly Ear, Knowledge of Others' Minds, Knowledge of Past Lives, and Spirit Foot [Teleportation/Levitation]. The Buddha has Six Powers; beyond the Five Powers, there is the Power of the Extinction of Outflows, which means all leaking places such as delusive thinking, attachment, discrimination, and affliction are completely pure and exhausted. That is the "wisdom-nature realm separated from words and thoughts"! Our practice is to first attain the Power of the Extinction of Outflows, and naturally abide in the wisdom-nature realm separated from words and thoughts; this is also called "Wisdom of the Embodied Nature of the Dharmakaya," also called "Yoga," and also called "The Principle of the View." The Dharmakaya is signless, yet signless and without non-signs; in the Buddha it does not increase, and in sentient beings it does not decrease. The Wisdom of the Embodied Nature of the Dharmakaya is the Great Wisdom that transcends all relativity and transcends all worldly wisdom. "Yoga" means correspondence. Corresponding with what? Corresponding with the Dharmakaya Buddha. Which is "The Principle of the View"!
Understanding clearly and crisply that relative views such as arising/ceasing and existence/non-existence are all false, leaving behind these extreme views, and transcending the relative realms discriminated by language and the mental faculty, one naturally abides in the self-nature of Great Wisdom that has no language to be spoken, no thought to be moved, is naturally brightly illuminating, and originally self-sufficient; this refers to the Wisdom of the Embodied Nature of the Dharmakaya. Practicing the Way and realizing the Truth involves Five Great Wisdoms: Great Round Mirror Wisdom, Equality Wisdom, Marvelous Observing Wisdom, Accomplishing-What-Is-Done Wisdom, and Wisdom of the Essential Nature of the Dharma-realm. The Wisdom of the Essential Nature of the Dharma-realm is called Wisdom of the Embodied Nature of the Dharmakaya in the Ganges Mahamudra. The Wisdom of the Embodied Nature of the Dharmakaya is the overall Seed Wisdom; it transforms the Eighth Consciousness into the Great Round Mirror Wisdom. The Great Round Mirror Wisdom is perfected last; the Sixth Patriarch said: "Six and Seven transform in the cause; Five and Eight transform on the fruit." This means when practicing the Way, one first starts the transformation from the Sixth and Seventh Consciousnesses, because the force of the Sixth Consciousness is the strongest, distinguishing and squirming at all times and places. If the delusive thinking of the Sixth Consciousness does not move, and no news of delusive thinking is transmitted to the Seventh Consciousness, the Seventh Consciousness transforms. The Seventh Consciousness is the transmitting consciousness; it receives the news sent by the Sixth Consciousness and then delivers it into the Eighth Consciousness. When the Sixth and Seventh Consciousnesses are transformed into Marvelous Observing Wisdom and Equality Wisdom during the cultivation of the cause, then the Eighth Consciousness and the front Five Consciousnesses subsequently transform into Great Round Mirror Wisdom and Accomplishing-What-Is-Done Wisdom because there are no delusive seeds to store and no interference from the Sixth Consciousness. Therefore, regarding removing habits and practicing in the realm of matters, transforming consciousness still starts from transforming the Sixth Consciousness; the Eighth Consciousness must be transformed later; it is impossible to transform the Eighth Consciousness into Great Round Mirror Wisdom all at once. If we do the work on the Sixth Consciousness at all times, delusive thoughts will not move and we will not turn with the environment. Mindfulness of Buddha, Dharma, and Sangha is transmitting holy seeds and pure seeds to the Seventh Consciousness; the Seventh Consciousness then transmits them to the Eighth Consciousness, thereby transforming defiled seeds into pure seeds to be born in the West and resolve birth and death. So it is said that among the eight consciousnesses, the Seventh Consciousness constantly examines, thinks, and attaches to the appearance of a self—"I am right and he is wrong"—with extreme conceit and arrogance, always taking "I" as the master, with everything belonging to "me," and insatiable greed; therefore, the Seventh Consciousness is the worst. Consequently, practicing the Dharma and holding retreats is to knock down the Seventh Consciousness. Actually, all sentient beings are equal and one; where is there a self? But people's self-grasping is blazing; they all regard others as one level lower, thinking others are no good and only "I" am the best; so there is inequality in human relationships. Therefore, once the Seventh Consciousness transforms, there is no self/other or right/wrong or gain/loss; everything is the same, and all dharmas are equal and without difference.
Although we are learning Buddha Dharma now, when the Seventh Consciousness has not yet transformed, we inevitably fall into inequality. For example, people practicing the Pure Land School say the Pure Land School is the best of the best and other methods are no good; people learning Zen say Zen is the highest and the rest are not good; people learning the Esoteric School say the Esoteric School is the most perfect and the rest are not so good. Alas! Affirming oneself and negating others is all due to not having truly and authentically realized Equality Wisdom, and the mind being unequal. Actually, all Dharma methods are the same; they are all tools and means, not the goal; our goal is to become a Buddha. You succeed using this means, I succeed using that means; you and I both succeed—isn't it the same? Therefore it is said: "Convenient means are many gates, returning to the source there are not two." All Dharmas are the same, so it is said: "This Dharma is equal, having no high or low." The reason for inequality is the Seventh Consciousness playing tricks. So, once our Seventh Consciousness transforms, it becomes equal. All right and wrong, self and others are equal; all dualities are equal. Equality, equality, everything is equal, and one realizes the Great Way thoroughly. Transforming the Sixth Consciousness into Marvelous Observing Wisdom: it changes from delusive thinking, discrimination, and making right/wrong and gain/loss into the wisdom of observing all things perfectly and marvelously, and handling them correctly. For example, how to do this matter best, how to arrange that person reasonably, how to transform a bad person to turn bad into good and turn ordinary into sage, etc. Marvelous Observing Wisdom is clear, crisp, immovable, and unwavering; direct perception (pratyakṣa) and yet inferential perception (anumāna), inferential perception and yet direct perception. Direct perception is manifesting form according to its measure without adding discrimination; inferential perception is having to compare whether it is good or bad, long or short, right or wrong. Upon realizing this wisdom, although one clearly distinguishes right/wrong and gain/loss, there is no love/hate or seizing/discarding; although one handles all matters equally, it is not that one does not know right/wrong or long/short; so it is Great Wisdom functioning. Transforming the front Five Consciousnesses into Accomplishing-What-Is-Done Wisdom: the eye seeing forms, ear listening to sounds, nose smelling scents, tongue tasting flavors, and body experiencing environments is the function of Accomplishing-What-Is-Done Wisdom.
The reason we can think, work, create, and invent (that is to say the Four Great Wisdoms mentioned above) all relies on the function of the Wisdom of the Essential Nature of the Dharma-realm. The Wisdom of the Essential Nature of the Dharma-realm is called Wisdom of the Embodied Nature of the Dharmakaya in Mahamudra; it is the Root Wisdom. "Yoga View Principle": View is View/Understanding; Yoga is correspondence, which is the Dharma of Mind Correspondence. Mahamudra tells you to correspond at all times: the ordinary being corresponds with the Buddha, one's own mind corresponds with empty space—the so-called sealing space, sealing water, and sealing mud. Corresponding at every moment is Yoga. Yoga View Principle refers to the View/Understanding that corresponds with the original self-nature at all times.
"If one practices without recognizing this, it is not separating from the function of mind and the view of the conditioned; one is suspended apart from the Self-Nature Great Perfection Way, and cannot obtain the wheel of non-cultivation luminosity."
If one does not recognize one's own Marvelous Mind, does not have correct View/Understanding, and does not know to practice starting from the Buddha-nature, but grasps at appearances and seeks outwardly, then one has not separated from the function of the delusive mind. That is the wrong view of the conditioned. That is completely unrelated to the "Self-Nature Great Perfection Way," and one cannot obtain the "wheel of non-cultivation luminosity." Self-Nature Great Perfection means the Buddha-nature is originally self-sufficient and originally perfect; it does not exist due to grasping, nor is it born from practice. The wheel of non-cultivation luminosity means the Buddha-nature is originally immeasurably luminous, illuminating the lands of the ten directions, fully possessing all marvelous functions, and able to give rise to thousands of changes. The luminosity wheel is not produced by practice, but is inherent in one's own mind. So it is said: "The Way does not belong to practice; it belongs to realization." Realizing the Way means waking up to, understanding, and engaging into the True Mind, restoring the original. It is precisely when practicing the Dharma, at the place where a thought is cut off—with a "Ga-li" sound—one realizes the fundamental truth. After realization, is practice needed? Practice is needed! Because the two attachments of self and dharmas from beginningless time are still there, and one cannot yet develop Great Spiritual Function; one must eliminate these two attachments completely before one can thoroughly realize the fundamental source. Then, how to practice? This depends on the heaviness of each person's habitual defilements, and different methods are used, but the best is the practice of non-practice, using the method of contemplation. The method of Mahamudra is: when a delusive thought arises, go "Pei" and shout/cut off the delusive thought, thereby protecting the True Mind. But we can also use other methods, such as reciting Buddha or holding mantras. When a delusive thought arises, recite Amita Buddha or hold a mantra phrase, not following the delusive thought, and transforming the delusive thought; this can similarly protect the True Mind. Or even, when a delusive thought arises, become strictly aware, and everything transforms into emptiness, and the delusive thought rests. Therefore, to obtain the "wheel of non-cultivation luminosity," one must clearly witness this Marvelous Bright True Mind before it is possible. If one does not understand what the True Mind is, one cannot obtain it.
"If one has not obtained verification in the Principle of the View, then although one practices, there is no realm of preservation/protection; therefore, taking the verification of the Principle of the View is the primary essential."
The Principle of the View is Right Knowledge and Right View; that is, under the perfusion of Right Knowledge and View, one recognizes the fundamental nature. If you do not yet recognize the fundamental nature, then "although one practices, there is no realm of preservation." Even if you practice diligently and earnestly, you cannot obtain the "wheel of non-cultivation luminosity"; because you do not have a "realm of preservation"—you do not know what to preserve! That is to say, you are still unsure about the Right Knowledge and Right View explained above, do not recognize the fundamental nature, your heels are not standing firm, and you are still in doubt—then what are you preserving? For example, if we have a small child, we must take care of him carefully, protect him, not let him go hungry, not let him freeze, not let him fall; care for him with utmost attention and raise him to adulthood. If you fundamentally do not have a small child, then who are you protecting?
Preservation (Bao-Ren) is two stages of kungfu: first Preserving (Bao), then Assigning/Trusting (Ren). Just like with a small child, first one must protect him; when the child grows up, one lets him be (Ren), letting him be autonomous and independent, doing things himself, working himself, and one need not manage him anymore. Preservation (Bao-Ren) looks like only two characters, but when doing the kungfu, one has to walk quite a stretch of road! To do the kungfu of preservation, one must first see the fundamental nature; without seeing the fundamental nature, what is there to preserve? So what is the fundamental nature? Much has been said above; it is the nature that can see and can hear right now—recognize it, do not doubt, and protect it well. How to protect it? "Not seeing nothing, not hearing nothing," but "Vividly aware of it, not attaching to seeing and hearing." In daily life, it is not that one does not look at things, nor that one does not hear sounds, but that one does not discriminate good/bad or beautiful/ugly, and does not give rise to minds of love/hate or seizing/discarding. Go ahead and look, go ahead and listen, but there is nothing in the mind—"Empty and non-dwelling"; this is "Preserving." After preserving to maturity, one does not need to preserve; put it down, one can go to all places, one can do any matter, yet dwelling nowhere in the slightest; this arrives at the state of "unobstructed in matter after matter" and "functioning freely and unfettered." Regarding "unobstructed in matter after matter," Chan Master Zhenjing Kewen has a verse saying: "Unobstructed in matter after matter, freely as one wishes; hand holding a pig's head, mouth reciting pure precepts; chased out of the brothel, wine debt not yet returned; at the crossroad, untying the cloth sack." Holding a pig's head in hand, gnawing on pig's head meat while reciting precepts: Do not kill, do not steal, do not engage in sexual misconduct... I am eating vegetarian food; I just came out of the brothel, Hahahaha! Chased out means being driven out. Brothel is the house of prostitutes. Money spent in the brothel, driven out by the madam. Drinking wine and owing debt; the tavern comes to ask for wine money, too poor to repay. Just this sloppy, just this down-and-out, thereby unfettered and free, without worry or anxiety. Someone might ask: Hand holding a pig's head, mouth reciting pure precepts... not eating vegetarian, isn't that breaking precepts? Not so! He has never eaten meat; he is eating vegetarian. Why? His mind is empty, he does not grasp at appearances; he has never felt that meat is tasty and eaten more, or that vegetables are bad and eaten less. Having no mind of love/hate or seizing/discarding is eating vegetarian. Conversely, some people, although they eat vegetarian, attach to the flavor: this dish tastes good, delicious; that dish tastes bad, awful! Being very picky is equivalent to not eating vegetarian. If our mind is truly empty and pure, having eaten is equal to not having eaten; even holding a pig's head does not matter.
However, having said that, if you have not realized this stage, and you just let yourself go like this, then "Entering hell is like an arrow shot!" Your mind is not truly empty and pure, so "Karma" sticks to you, entangles you, and will not let you pass. To cite such a koan: Once there was a Chan Master who loved to eat beef; he said: "Eating is just not eating!" Was his mind empty and pure? No! It was just talk from the mouth; the mind could not be empty, so karmic hindrances stuck to him and wanted him to pay the debt. When this Chan Master breathed his last, he entered a cow's womb and became a cow to pay the debt. One day, a farmer led the cow out and met Chan Master Baozhi. Master Baozhi looked: Oh! Isn't this Chan Master So-and-so? Didn't you say "Eating is just not eating"? You shouldn't be a cow; how did you become a cow to pay debts? The cow's face streamed with tears, and—Bang! Bang! Bang!—it crashed itself to death. Therefore, without reaching the stage of true emptiness and purity, talking nonsense and boasting will lead to hell. We are determined to realize the Great Way; we speak according to the stage we have realized; we must not act recklessly! To realize the stage of "unobstructed in matter after matter," one must first achieve pure View, clearly see the True Mind, and then further eliminate delusive habits and enter into the Unconditioned. Practicing while grasping at appearances or practicing via the conditioned—neither can realize "unobstructed in matter after matter." Nowadays, some people whose minds are not empty and pure vainly seek supernormal powers—ruined! Not only can they not become Buddhas, but they are likely to become demons! You want supernormal powers, so the demon manifests supernormal powers in your mind, transforming into a Buddha-appearance for you to see; you think it is a real Buddha and happily guard it, so the demon dwells in your mind. The Demon King wants to expand his influence, letting you teach the Dharma and receive a group of demon-sons and demon-grandsons. This is all due to grasping at appearances; therefore, we cannot grasp at appearances, and cannot practice via the conditioned.
"Therefore, taking the verification of the Principle of the View is the primary essential."
This is the weightiest sentence. The Principle of the View is clearly seeing the fundamental nature. Ganges Mahamudra places the Principle of the View in the primary position; the "Five Ranks of Lord and Minister" of the Caodong School also highlight this point. The Linji School has "Three Mysteries and Three Essentials"; the first essential in the "Mystery within the Sentence" is recognizing one's own Mind and seeing one's own Nature, highlighting this point just the same.
"Later, one can verify the wisdom that self-abides; this is abiding in one's own fundamental nature, not sought from others, nor is it non-existent in the past and existing now." (This is the First Essential)
First, one must witness the fundamental nature, and only then can the "wisdom that self-abides" be revealed. After realizing, preserve the fundamental nature without losing it, apply effort diligently and bitterly, and sweep away delusive habits. If one can be like still water in any favorable or adverse environment, without the slightest deviation, then various supernormal powers and marvelous functions will be obtained naturally without seeking. "Abiding in one's own fundamental nature" means it is inherent in one's own mind and issues naturally from the fundamental mind. "Not sought from others" means it is not obtained by practicing some method, nor is it bestowed upon us by Buddhas and Bodhisattvas, nor is it manifested by some ghost or spirit possessing the body. "Nor is it non-existent in the past and existing now" means it is not that it didn't exist before and only exists now, but that it existed originally. Someone asked: "You say it existed originally, so why don't I have it now?" You haven't cleared away your delusive thoughts and delusive habits yet! First, you must recognize the Buddha-nature, and clearly realize that this nature which can see and can hear is the fundamental nature. Then protect it at all times; do not grasp at appearances, do not run with the environment. When protection is fully mature and the mind is truly empty and pure, supernormal powers will naturally manifest.
If it is not "abiding in one's own fundamental mind" and developed by oneself, it is all irrelevant; once the breath does not come, there are no functions at all, and one does not even know where one is going. Having done bad deeds, one still has to go to hell; it is very dangerous! We have several so-called "people with supernormal powers" in Shanghai; when approaching death, the spirits possessing them left them, and at that time not only did they have no supernormal powers, but the physical body was in great pain, and spiritually they felt even more guilt, suffering deep condemnation of conscience, only crying out "Pain! Suffering!" and falling into the three lower realms. We who practice the True Dharma must take this as a warning!
