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

English Tranaslation:

By Yuan Yin Laoren 

Lecture Thirteen 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

English Translation:

The Ganges Mahamudra

(Lecture Twelve)

By Master Yuan Yin

Lecture Twelve

“All that arises is the manifestation of the functional operation of Self-nature. Therefore, recognizing the Wisdom of the Liberated Essence is extremely important.”

We have just mentioned earlier that one cannot “give rise to greed and love towards joyful circumstances and favorable conditions, nor give rise to anger and hatred towards adverse circumstances and obstructing conditions, just as one feels suffering towards illness and pain.” Why must one not think in this way? Because “all that arises is the manifestation of the functional operation of Self-nature.” Do not consider joyful circumstances and favorable conditions as good, and adverse circumstances and obstructing conditions as bad; or health as good, and illness as bad. Where do these “bad” adverse circumstances, obstructing conditions, and even illnesses and pains come from? These are all manifestations of Self-nature; without Self-nature, how could these conditions and circumstances exist? We must abruptly awaken, realizing that these conditions and circumstances, and even the mind of anger and hatred, are all manifestations of Self-nature, and naturally, we will not hate! Self-nature itself is neither defiled nor pure, neither increasing nor decreasing, neither coming nor going, neither moving nor wavering. If there were no *bodhi* Self-nature, there would not even be afflictions, just as without water there would be no waves. Precisely because the wave itself is water, it is said that “Affliction is Bodhi.” In our practice of the Way, we must possess a stern awareness at all times; as soon as affliction arises, one sternly awakens to it. Once one sternly awakens, one returns to the original position, and naturally, it manifests clearly and brightly; affliction immediately becomes unobtainable. This is the Wisdom of the Liberated Essence.

“Therefore, recognizing the Wisdom of the Liberated Essence is extremely important.” Thus, the recognition regarding the Wisdom of the Liberated Essence is of utmost importance. Recognize the Mind of Numinous Knowing, do not **identify with** delusive thoughts; recognize the Essence of Empty Quiescence, do not **identify with** the physical body. As soon as a delusive thought arises, immediately sternly awaken; the Mind of Numinous Knowing manifests before you, and the delusive thought instantly dissolves like ice. One cannot **take** the physical body **to be** “I”; if one grasps this physical shell, it becomes trouble. The physical body is like a house; it is not “I”, but merely a place to dwell temporarily. We must engage in this *gongfu* [spiritual work] at every moment.

“If one has not grasped the essential of arising and extinguishing (of thoughts), then the leaking delusive thoughts are all karmic causes of *saṃsāra*. Therefore, regardless of whether delusive thoughts are coarse or fine, one must protect the practice well by letting them follow into nothingness as they arise and extinguish. That is, do not indulge them to blaze, nor use thought to cure thought. Only contemplate them without departing from the Natural Fundamental Essence, making them discontinuous, like drawing a picture on water, which vanishes as it is drawn.”

The “essential of arising and extinguishing” refers to the key point regarding the arising and extinguishing of thoughts. So, what is this key point? “The green mountain originally does not move; the white clouds are left to come and go.” The green mountain is a metaphor for Self-nature, and the white clouds are a metaphor for delusive thoughts; Self-nature does not move or waver, while delusive thoughts arise and extinguish. Although thoughts arise and extinguish, “recognizing them, they do not become an injustice!” Recognizing them means having grasped the essential of arising and extinguishing. If one does not recognize them, and when a delusive thought arises you remain unaware, that is failing to grasp the essential of arising and extinguishing. “If one has not grasped the essential of arising and extinguishing, then the leaking delusive thoughts are all karmic causes of Samsara.” In our Heart-of-Mind Method, we emphasize that “contemplation is the main practice, and sitting meditation is the auxiliary practice,” precisely to highlight the function of contemplation. When a delusive thought comes, one must see it, immediately sternly awaken, and pay no attention to the thought. If one does not see it, one is clearly running after the delusive thought; this is “leakage.” These leaking delusive thoughts are all karmic causes for the Six Paths of Reincarnation. Running after thoughts, one inevitably turns along with the environment. After adhering to the environment, one creates karma; after creating karma, one receives retribution, to the extent that there is no date of exit from the Six Paths of Reincarnation. It is like a water bucket with a leak; the water of the marvelous function of Self-nature leaks away completely, and one falls into becoming an ordinary being of the Six Paths. Falling is the karmic fruit; leakage is the karmic cause. The *Sutra of Perfect Enlightenment* says: “Abide in not giving rise to delusive thoughts at all times, yet regarding the various deluded minds, do not extinguish them either.” The first half of the sentence teaches us not to leak, not to let delusive thoughts pass, but to sternly awaken so that delusive thoughts do not arise. Fearing that we might misunderstand and engage in the “dead concentration” work of suppressing thoughts from arising, it immediately follows with the second half: “yet regarding the various deluded minds, do not extinguish them either.” Do not annihilate delusive thoughts completely either. Why? In order to initiate boundless marvelous functions and liberate immeasurable sentient beings! If the True Mind can be the master, then speech and conversation, gestures and movements, and the arising of thoughts and stirring of mind are all marvelous functions of Self-nature. The Five-Powers Ascetic asked the Buddha: “What is that one power?” He had five supernatural powers, and the Buddha had six; what is “that one power”? The Buddha called his name: “Five-Powers Ascetic!” He responded with a sound. The Buddha said: “That one power, you ask me.” With one call and one response, one question and one answer, the marvelous function of Self-nature was displayed vividly. This is “that one power”—the Power of the Extinction of Leakages. Extinction of leakages means not leaking even a bit; leakage has been completely exhausted. Therefore, although the True Mind appears like a fool, possessing great wisdom that appears as folly, if one does not give rise to thoughts or stir the mind, how can one initiate boundless marvelous functions? If one were to extinguish all waves, would it not become a pool of dead water? Therefore, “regarding the various deluded minds, do not extinguish them either.” If one recognizes the True Mind and the True Mind is the master, delusive thoughts are marvelous functions; if one does not recognize the True Mind and delusive thoughts are the master, it is leakage, and it is the karmic cause of Samsara. This is the “essential of arising and extinguishing.” Borrowing the metaphor of the green mountain and white clouds again, let us praise this “essential of arising and extinguishing”: “White clouds drift over the green mountain, the green mountain remains as it is; The green mountain is naturally the green mountain, how could it be obstructed by the white clouds?”

“Therefore, regardless of whether delusive thoughts are coarse or fine, one must protect the practice well by letting them follow into nothingness as they arise and extinguish.” Delusive thoughts can be coarse or fine; what is the difference between coarse delusion and fine delusion? Coarse delusion is giving rise to mind in response to an object. Finding joy in favorable circumstances and worry in adverse circumstances, one unknowingly runs after the **environment** [phenomena]. We must sever this coarse delusion first, knowing that all external objects are false, like flowers in the sky or the moon in the water, and are completely unobtainable. The *Diamond Sutra* says: “All conditioned dharmas are like a dream, an illusion, a bubble, a shadow, like dew, also like a flash of lightning; one should contemplate them in this way.” Here, “should” has the meaning of compliance and dealing with things. Regarding all external objects, whether favorable or adverse, go ahead and deal with them, but at the same time, one must maintain this contemplation, viewing all external objects as unobtainable, like a dream, an illusion, a water bubble, a shadow, morning dew, or lightning. Contemplating in this way at every moment, after a long time one will not be moved by external objects, and basically, the coarse delusions will be severed. After this, there still exists “habitual tendency” [*vāsanā*]. Habitual tendencies are the seed-habits in the field of the Eighth Consciousness; even if you do not think about them, they will jump out on their own; this is called “flipping seeds.” This kind of delusive thought is finer than the “coarse delusion” just mentioned, but it is not yet fine delusion. When sitting in meditation, it is easier to detect the churning of seeds; towards this, we still pay no attention and disregard it, and thus we enter concentration peacefully. What is seen within concentration is the fine delusion, which is like an undercurrent in deep water, moving surgingly. Without entering deep *dhyāna* [meditation], one absolutely cannot see fine delusions.

Regardless of whether the delusive thoughts are coarse or fine, “one must protect the practice well by letting them follow into nothingness as they arise and extinguish.” When a delusive thought comes, you must detect it, then sternly awaken, pay it no heed, and not run after it; naturally, it will dissolve into formlessness. This is called “following into nothingness as they arise and extinguish”; following your awakening, the arising and extinguishing of thoughts transform into emptiness. If you cannot detect it or do not sternly awaken, and the delusive thoughts move incessantly without stopping, continuing thought after thought without interruption, then that becomes the karmic cause of Samsara. “Protect the practice well” means to protect and correct properly. Protect what? Correct what? Protect the True Mind that is numinously bright and non-abiding; correct the delusive thoughts that flow incessantly. Upon detecting a delusive thought, one must immediately sternly awaken and immediately “let it follow into nothingness as it arises and extinguishes”; do not follow it for a distance before sternly awakening. Some people know when a delusive thought has arisen, but they cannot bear to stop; they say: Let me consider it further, let me think about it first before sternly awakening. Since you already know it is a delusive thought, why continue thinking about it? Is this not utter folly? This is clearly flowing along with delusive thoughts! One should not be like this; one must quickly sternly awaken, letting it follow into nothingness as it arises and extinguishes. We must protect our True Mind at all times, knowing clearly and constantly, abiding nowhere, and sticking to nothing; this is “protecting the practice well.”

“That is, do not indulge them to blaze, nor use thought to cure thought.” Indulging is letting loose, letting the wild horse loose, running after thoughts. Making them blaze means causing thoughts to burn incessantly, associating Zhang San with Li Si, and Li Si with Zhao Wu... flowing without rest. Like a great fire burning, the more it burns, the fiercer it becomes. Indulging thoughts to continue burning incessantly is “indulging them to blaze.” We cannot “indulge them to blaze”; we must quickly transform them. How to transform? There are two methods; one method is to think in your own heart: what are the consequences of “indulging them to blaze”? They will be unimaginable! That is the karmic cause of the Six Paths of Reincarnation, unspeakably suffering! Quickly sternly awaken, causing Self-nature to manifest brightly and clearly. If the force of delusive thoughts is strong and stern awakening cannot transform them, then use the second method: quickly recite the Buddha’s name or quickly hold a mantra, using the Buddha-thought or Right Thought to replace the delusive thought. Both of these methods are “not indulging them to blaze,” but one absolutely must not “use thought to cure thought.” What is meant by using thought to cure thought? Giving rise to a delusive thought to suppress the original delusive thought: “Oh, this thought is a delusive thought, bad, bad, quickly stop moving.” This is called using thought to cure thought. Why is using thought to cure thought bad? There are two results. One is that you cannot suppress the delusive thoughts, and it precisely becomes “the flow of delusive thoughts.” The other is that even if you can cure it for a time and suppress the thought to death, it is like “moving a stone to press down the grass; when the stone is removed, the grass grows.” After the thought is pressed to death, one becomes like soil, wood, metal, or stone—dead. Such “dead concentration” is time-bound; even if you can remain in concentration for hundreds or thousands of years... when the power of concentration fades, delusive thoughts will come again, and they will come even more fiercely; the Six Paths of Reincarnation remain as before, so it is still not ultimate. Therefore, we do not use thought to cure thought, nor do we press thoughts to death; we transform them, turning them over with a stern awakening. When strength is insufficient, then hold a mantra or recite the Buddha’s name.

“Only contemplate them without departing from the Natural Fundamental Essence, making them discontinuous, like drawing a picture on water, which vanishes as it is drawn.” The Natural Fundamental Essence is our Natural Buddha-nature. Buddha-nature is unborn and undying, unmoving and unwavering, neither coming nor going, neither increasing nor decreasing. Contemplation is the “stern awakening” just mentioned. Simply sternly awaken, and returning to the Natural Fundamental Essence is it. We must not depart from the Natural Fundamental Essence at any time; when a delusive thought comes, sternly awaken, making the delusive thought unable to continue. If a delusive thought comes and you do not even know it, then it will not work. Therefore, “contemplation” has two layers of meaning: one is that you must know when a delusive thought comes, and the other is the stern awakening. There is a metaphor called “like a cat catching a mouse,” which compares delusive thoughts to a mouse. One must have the alertness of a cat; as soon as the mouse shows its head, it is immediately discovered. In Chan [Zen], this is called “looking after the *huatou*”; looking after means watching it well. This thought of “watching well” is Right Thought; in doing the *gongfu*, Right Thought must not be lost. Right Thought is like the guard at the gate of a government office, blocking idlers and not allowing them to enter. Right Thought is the marvelous function of Buddha-nature. If Right Thought is lost, one either fails to detect the fluttering of delusive thoughts or engages in dead concentration work, turning into soil, wood, metal, and stone. These are the two diverging paths when doing the *gongfu*. Therefore, the Chan school requires raising the sensation of doubt [Yi Qing], the Pure Land school requires holding the Buddha’s name, the Esoteric school requires holding mantras and forming *mudrās*, and Mahamudra requires us to “contemplate without departing from the Natural Fundamental Essence.”

What is the purpose of contemplation? “Making them discontinuous.” That is, not letting delusive thoughts continue, cutting off delusive thoughts. Therefore, we say the function of reciting the Buddha’s name is to sever delusive thoughts; the holy name of the Buddha is a sword of wisdom. “*Amitābha*, *Amitābha*...” as the Buddha-thought manifests, it naturally severs delusive thoughts into formlessness. If one recites the Buddha’s name while delusive thoughts are inverted and chaotic, then that is not reciting the Buddha’s name. When reciting the Buddha’s name, one must have “Stopping and Contemplation” [*śamatha-vipaśyanā*]; one must recite with the mind and hear with the ear. The mind reciting the Buddha’s name while delusive thoughts do not arise is Stopping; the ear hearing the Buddha’s name with clarity and distinctness is Contemplation. In Buddhism, the purpose of doing any work is to prevent delusive thoughts from continuing in succession. “Like drawing a picture on water, which vanishes as it is drawn.” Make the arising and extinguishing of delusive thoughts be like drawing a picture on the surface of water; disappearing as it is drawn, preserving not the slightest trace; arising and extinguishing follow into nothingness.

“But although delusive thoughts extinguish of themselves, it is not yet purity. Because if one merely fully knows delusive thoughts, one still cannot cut off the stream of karma of confusion and turmoil.”

Even if delusive thoughts do not arise and naturally extinguish, it still does not count as purity. Some people are confused: if delusive thoughts are extinguished, shouldn’t it be purity? Why is it said that it still does not count as purity? Because “if one merely fully knows delusive thoughts, one still cannot cut off the stream of karma of confusion and turmoil.” Merely fully knowing the state of delusive thoughts, knowing that this is a delusive thought, but not recognizing the True Mind, will not do. Only after recognizing the True Mind can one cut off the stream of karma of confusion and turmoil. Confusion and turmoil mean becoming confused after facing an object, and the mind becoming chaotic. Seeing a gold ingot, the mind moves chaotically, wanting to get rich; seeing beauty, the mind moves chaotically, the fire of lust burning the body... these are all confusion and turmoil. You clearly know these are all reflections, all false, all unobtainable, yet you simply cannot cut them off. Why? Because you only know the state of delusive thoughts but do not recognize the True Mind. You do not know what the True Mind is, so you have no power; when encountering circumstances, the mind still moves, and thus you cannot cut off the karmic stream of confusion and turmoil. We ordinary beings have lost our original nature, **take** objects **to be** ourselves, chase after material circumstances, and create karma and receive retribution, ceaseless like flowing water. Past karma is like seeds planted in the field of the Eighth Consciousness; how to cut it off? Only by realizing the True Mind and cutting off the root can it be cut off. Therefore, if one desires to cut off the stream of karma of confusion and turmoil, one must realize the True Mind; merely knowing that delusive thoughts extinguish of themselves is not enough.

“Must at the same time as knowing delusive thoughts extinguish of themselves, immediately recognize the Wisdom Nature of Self-Cognizance, then naturally abide.”

The “Wisdom Nature of Self-Cognizance” is the Root Consciousness; it is the Eighth Consciousness returning from delusion to awakening, turning around. Once the Eighth Consciousness turns, it is the “Amala Consciousness,” also called the Pure Consciousness. This is the so-called “Transforming Consciousness into Wisdom,” transforming the Eighth Consciousness into the Great Perfect Mirror Wisdom. To “manifestly see” the Wisdom Nature of Self-Cognizance means to clearly see the Great Perfect Mirror Wisdom, which is Self-nature manifesting brightly and clearly, which is also the state where not a single thought arises yet Numinous Knowing is clear and distinct, manifesting brightly. Only in this way can one cut off the stream of karma of confusion and turmoil. “Manifestly seeing the Wisdom Nature of Self-Cognizance” is not difficult; the difficulty lies in your not understanding or recognizing it, that is, the difficulty lies in not “cognizing” it. “Recognizing the Wisdom Nature of Self-Cognizance manifesting” is called “grabbing it in one go” in Chan; in Pure Land, it is called “flowers blooming and seeing Buddha to awaken to the Unborn”; in Esoteric Buddhism, it is called “realizing *siddhi*.”

Must, at the same time as knowing “delusive thoughts extinguish of themselves,” “immediately recognize the Wisdom Nature of Self-Cognizance.” When there are no delusive thoughts, one must recognize and accept the True Mind, recognize and accept our true Buddha-nature. Buddha-nature is Wisdom Nature—the nature of wisdom; because all *gongfu*, all supernatural powers, and all marvelous functions arise from it, it is called “Wisdom Nature.” Only knowing that delusive thoughts follow into nothingness as they arise and extinguish, without recognizing the True Mind, one still cannot cut off the stream of karma of confusion and turmoil. One must recognize the True Mind, and further fully know that the Deluded Mind arises from the True Mind. When the Deluded Mind is cut off, what is that which “does not give rise to a single thought yet is clearly and constantly knowing”? This is precisely the True Mind, precisely the “Great Perfect Mirror Wisdom.” One must recognize the True Mind and experience the True Mind right at the place where delusive thoughts are cut off. If one cannot grab it in one go, it is “missing it right in front of your face,” and then one cannot see the nature. The so-called “seeing the nature” means understanding. Understanding that the Deluded Mind is unobtainable, and understanding that the Deluded Mind is the marvelous function of the True Mind. At the place where the Deluded Mind ceases, immediately “grab” the True Mind. It is not grabbing something with your hand; the True Mind has no shape or form; “to speak of it as a thing is to miss the mark.” It is not that there exists a thing with form waiting for you to grab, but that you must experience it, recognize it, and affirm it. When the Deluded Mind rests, recognizing the True Mind is very, very important. I have reminded everyone again and again: at the “cutting of the front and back boundaries,” that is, when the previous thought has extinguished and the subsequent thought has not yet arisen, what is this? One should bring forth one’s spirit at this moment to recognize the True Mind, affirm the True Mind, trust deeply without doubt, and take it on. After recognizing the True Mind, one will not grasp at characteristics, and all delusive thoughts will transform into marvelous functions.

The True Mind has no shape or characteristics; anything with shape or form is a false image, a reflection, and utterly unobtainable. Knowing this, we will not grasp at things with form. Only then will we have power, and be able to let go of things with form, discard things with form, and not abide in things with form. If one does not recognize the True, one will always be confused by the false. “When the false is taken as true, the true also becomes false”; because one does not recognize the True, one inevitably **identifies with** the false, thus “**taking** the thief for one’s father” and burying the True Mind. This is the most important issue. One must recognize where delusive thoughts come from. What are delusive thoughts? Delusive thoughts are not bad things; delusive thoughts are the marvelous function arising from our True Mind. Do not fear delusive thoughts; as long as you do not run after them, recognize their Original Face, do not stick to the environment, do not abide in the environment, and do not grasp at characteristics; at every moment, awaken as soon as a thought arises, and cut it as soon as it arises; at the place where a thought is cut, the “Wisdom Nature of Self-Cognizance” will manifest brightly. The so-called “No-thought” [*wúniàn*] does not necessarily mean that not a single thought arises. If not a single thought arose, one would turn into soil, wood, metal, and stone; that is annihilation, that is neutral blankness, not No-thought. No-thought means thoughts arise but do not abide. A monk asked Zhao Zhou: “Does a newborn child possess the six consciousnesses or not?” A newly born infant knows nothing and surely would not give rise to mind in response to objects or have chaotic delusions flying about! Does the infant possess the six consciousnesses of “eye, ear, nose, tongue, body, and mind”? This is actually using the infant as a metaphor to ask what is “No-thought.” Zhao Zhou answered: “Hitting a ball on rapid water.” The monk then asked Tou Zi: “What is the meaning of ‘hitting a ball on rapid water’?” Tou Zi answered: “Thought after thought does not stay.” When hitting a ball on very rapid flowing water, can the ball stay put? It is washed away in an instant. “Does not stay” is non-abiding. It is evident that thoughts arising without abiding is No-thought, and it is not that having not a single thought is called No-thought. We remind you again and again: at the place where a thought is cut, this clear and distinct knowing is our Mind of Numinous Knowing, this is the True Mind, this is the True Suchness Buddha-nature. **Mindfulness of Buddha** [*niànfó*] is to be mindful of this Buddha. Buddha means Awakening. **Mindfulness of Buddha** means thought after thought is in awakening; this is the true meaning of **Mindfulness of Buddha**. If one does not understand this true meaning and recites the Buddha in a daze, that is equal to not **being mindful of the Buddha**. My master (Guru Wang Xianglu) said in the past that if a person reciting the Buddha does not attain marvelous function or power for many years, they should quickly switch to practicing Esoteric Buddhism; after obtaining response and Samadhi in Esoteric practice, turn back to **Mindfulness of Buddha**, and they will know the resting place of **Mindfulness of Buddha**. Therefore, we who learn Buddhism must recognize the source of delusive thoughts, and recognize and accept the True Mind at the place where delusive thoughts rest; this is most important.

After recognizing the True Mind, “then naturally abide.” The abiding of non-abiding is called natural abiding. Natural and steady, alert yet quiescent, quiescent yet alert, no longer shaken by **phenomena**, no longer troubled by delusive thoughts. Learning Buddhism in this way is truly gaining power. Otherwise, it is all wrong application of effort. Some people say: I have already recited so many scriptures, I still need to recite so many more, I have to fulfill my vows! Doing these things is precisely not waking from the great dream, not truly working, not truly learning Buddhism! To truly learn Buddhism, one must recognize the Marvelous Bright True Mind that is originally non-abiding, be awake at all times, and be non-abiding everywhere; only then is there hope of becoming a Buddha. Reciting however many sentences of Buddha’s name, reciting however many scriptures, marking red dots, burning them, and fulfilling vows—what use is that? Can one become a Buddha by grasping at characteristics like this? One cannot.

“Where delusive thoughts extinguish, purity is immediately obtained; this is even more important (merely knowing delusive thoughts cannot cut off confusion).”

At the place where that delusive thought extinguishes, the originally pure True Mind immediately manifests. When the waves rest, is it not pure water? Recognizing this True Mind is even more important. (Merely recognizing delusive thoughts. Without recognizing the True Mind, one cannot cut off the stream of karma of confusion and turmoil). We have already discussed this a lot just now.

“The arising and extinguishing of thoughts are simultaneous, like drawing a picture on water; vanishing as it is drawn, originally all are pure. Self-arising and self-extinguishing, continuous and dense, successive without rest, one attains free functioning.”

As soon as a thought arises, it does not block the mind; it immediately extinguishes itself without leaving a trace; this is called “the arising and extinguishing of thoughts are simultaneous.” This is very similar to drawing a picture on water; a thought just arising is equivalent to us drawing a stroke on the water (mind-water); the thought extinguishing itself is equivalent to the picture drawn on water leaving no trace. Therefore it is said: “vanishing as it is drawn, originally all are pure.” The Buddha said: “I have dwelt in the world for forty-nine years and have not spoken a single word.” This is “vanishing as it is drawn”; after speaking, it is equal to not having spoken. The Chan school says: “Eating rice all day, yet never biting a single grain of rice; wearing clothes all year, yet never hanging a single thread.” It is not that he does not eat rice or does not wear clothes; having eaten and worn them, it is over, without discriminating or calculating. The mind must be empty and pure like this to accomplish the Way.

“Self-arising and self-extinguishing, continuous and dense, successive without rest, one attains free functioning.” As soon as a delusive thought arises, it naturally extinguishes; this is the previously mentioned “The green mountain originally does not move; the white clouds are left to come and go.” My green mountain (True Mind) does not move, letting your white clouds (delusive thoughts) come and go. Despite coming and going, once they have come and gone, they are gone; this is called “self-arising and self-extinguishing.”

“Continuous and dense, successive without rest” refers to doing the *gongfu*. Doing the *gongfu* is difficult, and the difficulty lies in this point. “Continuous” means extending long; “continuous and dense” means enduring and persisting. “Dense” means not sparse; “dense and thick” means without interruption. “Continuous and dense” means proceeding like this for a long time without interruption. “Successive without rest” means continuing without stopping. One must do the *gongfu* like this for it to work. If we can truly do the *gongfu* like this, we will definitely succeed in three or five years. When I say three or five years, that is already long. My master (Guru Wang Xianglu) said in the past: “Accomplishment guaranteed in one and a half years; if not accomplished, come ask me.” This is true! If we can be “continuous and dense, successive without rest,” how could we not succeed? Decisively, one can succeed! The failure lies in not being able to be “continuous and dense, successive without rest,” practicing and then stopping, fishing for three days and drying the nets for two.

This section is very important, so I will repeat it again: when delusive thoughts stop, that which is pure, clear, and distinct is the True Suchness Self-nature; apart from this, nothing else is. Do not doubt there: “Is this not it? If this is it, how come I don’t manifest spiritual powers?” If you think like this, it is ruined; then you have caught the demon of spiritual powers. Do you not want to see spiritual powers? Now I will show you: My speaking here, is it not a spiritual power? Your listening here, is it not a spiritual power? You walking here, is it not a spiritual power? These are all spiritual powers; they are all marvelous functions of True Suchness Self-nature. True Suchness Self-nature is “Spiritual” [Shen]; having no obstruction is “Power” [Tong]. If the mind abides nowhere, naturally it has Power. However, our current spiritual powers are small spiritual powers. As long as we protect the True Suchness Self-nature “continuously and densely, successively without rest,” after a long time, great spiritual powers will be issued. In the future, the discovery of great spiritual powers relies on this bit today, relies on this bit of “recognizing the True Mind.” Now that we recognize the True Mind, it is like a little baby (infant) just born; it cannot yet function like an adult, so we must protect it. After growing up, it will be able to function like an adult. The adult is equal to the Buddha; we are now equal to children; we seek the protection of Buddhas and Bodhisattvas, and also protect it ourselves, practicing with both other-power and self-power together; this is called “nurturing the Holy Embryo,” protecting and nurturing its growth over a long term; after growing up, it can initiate marvelous functions like the Buddha. If you do not protect it, what will happen? The child will die young; the little baby will die before growing into an adult. If after listening, you do not believe: “Oh my, I’m afraid this isn’t it,” and disbelieving, go seek elsewhere, then it dies young, it dies. If you do not protect it, it cannot grow up, cannot become a Buddha, and cannot manifest great spiritual powers. Recognizing this point is very important! My master (Guru Wang Xianglu) often said: “The Golden-Winged Garuda covers thousands of miles with one wing beat, relying entirely on that one bit of strength at the foot.” If the Golden-Winged Garuda’s foot does not push off the ground, it cannot fly up. Have you seen villagers catching eagles? They dig a narrow trench, narrower than the eagle’s body, and put a few newly hatched chicks in the trench; the chicks chirp, and the eagle has sharp eyes; circling in the sky, hey! There are chickens down there, so it comes down to grab them. Its body cannot get in, getting stuck on the trench; it sticks its claws in, but the claws cannot touch the ground; they land on empty space; its wings flap “pa, pa” on both sides, but it just cannot fly up, and the villager catches the eagle. Why can it not fly up? Because its “heels do not touch the ground.” Our recognizing the True Mind now is the heels touching the ground. Otherwise, one cannot fly up either, and cannot initiate boundless marvelous functions.

If we can truly be continuous and dense, successive without rest, then “one attains free functioning.” Following conditions and functioning freely, at ease and unfettered. Humans have afflictions because they cannot function freely; they have too many demands for this and that. Wanting to get rich, wanting to get promoted, wanting children to be successful... demands without end. But if you did not practice generosity in the past, how can you get rich? If you did not serve the public in the past, how can you get promoted? Seeking but not obtaining, affliction is endless. If one recognizes the True Mind and knows that all things are unobtainable, one follows conditions and functions freely, at ease and unfettered. What do you want those things for? Not to mention that you cannot get them, even if you could get them, you still come naked and go naked; born empty-handed, dying empty-handed! Yet the various karmas you created by unscrupulous means to achieve your goals follow you; you cannot drive them away even if you try, and eventually, there will be retribution. Quickly awaken! Do the work well! Only in this way can one function freely, be at ease, and be unfettered.

“Therefore, regarding the arising of delusive thoughts, let them arise (The *Sutra of Perfect Enlightenment* says: regarding the various deluded minds, do not extinguish them either), one should know that what arises are all the practice of the Way in the original pure nature. When kung-fu reaches this point, there is no stagnation at all, and delusive thoughts are all the practice of the Way of marvelous function as numerous as Ganges sands. Since no-thought is having thought, and having thought is no-thought, thinking yet not thinking, not thinking yet thinking.”

If delusive thoughts want to arise, let them arise; do not suppress them; this is not indulging them; indulging is ceaseless climbing on conditions [seeking]. “Letting them arise” involves no climbing on conditions at all. The parenthesis quotes the *Sutra of Perfect Enlightenment*: “regarding the various deluded minds, do not extinguish them either”; this sentence has been explained before. The *Sutra of Perfect Enlightenment* speaks four sentences in succession: “Abide in not giving rise to delusive thoughts at all times, yet regarding the various deluded minds, do not extinguish them either; abide in illusory realms without adding knowing, and in non-knowing, do not distinguish reality.” These four sentences are four steps of *gongfu*: coarse, fine, micro-fine, and extremely micro-fine. Coarse is the first sentence, “Abide in not giving rise to delusive thoughts at all times”; do not give rise to delusive thoughts at any time, do not climb on external objects; this is speaking roughly, it is the initial work. Fine is the second step, “regarding the various deluded minds, do not extinguish them either”; why not extinguish them? We explained before, it is to initiate marvelous functions; one cannot press delusive thoughts to death. But one must not run after them nor indulge them; this requires mastering the measure well, so it is relatively finer.

The third step, “abide in illusory realms without adding knowing”; what does abiding in illusory realms mean? It is precisely within this state of neither pressing to death nor indulging. In fact, the sun, moon, stars, mountains, rivers, and earth, self and others, sentient beings, flowers, birds, fish, and insects... all realms are “illusory realms,” all accumulated by delusion. If not accumulated by delusion, there would not be these realms of people and self. Because we do not recognize the True Suchness Self-nature, ignorance moves wildly, chasing and grasping at characteristic forms, and consequently, these characteristic forms are moved out. Yet we continue to **identify with** the false as true, grasping falsely and taking falsely; how confused this is! Creating karma due to confusion, and receiving retribution due to karma, moving out the Six Paths of Reincarnation from where there are no Six Paths, moving out a boundless sea of suffering from where there is no suffering. You might say: “I feel these are quite real; why do I not sense that this is an illusory realm?” This is micro-fine. Your mind is coarse and cannot sense the micro-fine states; one must do micro-fine work. How to do micro-fine work? “Abide in illusory realms without adding knowing”; in the state of neither pressing delusions to death nor indulging delusions, do not add knowing. Why not add knowing? Because all things with form are illusory realms, and they are also manifestations of the True Mind. The illusory realm is the True Mind, and the True Mind is the illusory realm. If there were no True Mind, where would the illusory realm come from? Just as without water there are no waves, and without a mirror there are no reflections. Therefore, do not distinguish, accept, or reject this illusory realm anymore; this is “without adding knowing.”

The fourth step, “in non-knowing, do not distinguish reality.” Our minds are always in relativity: existence and non-existence, true and false, etc.; actually, this is all the discriminating mind making trouble. Existence, non-existence, true, false, etc., are all proliferations [*prapañca*]. To say “existence” is the “fallacy of addition”; it is just as it is; if you say “existence,” it is clearly “placing a head on top of a head,” adding to it for no reason, which is equivalent to slandering it. To say “non-existence” is the “fallacy of subtraction”; it is originally unobtainable, so what need is there to subtract? If you say “non-existence,” is that not the “fallacy of subtraction”? To say “both existence and non-existence” is the “fallacy of contradiction”—self-contradictory. To say “neither existence nor non-existence” is the “fallacy of proliferation.” Existence, non-existence, both existence and non-existence, neither existence nor non-existence—all four phrases are slandering the Dharma! Relative dharmas like true and false are also like this—all are like this. Only by realizing the True Suchness Self-nature can one depart from all relativities. With the slightest deviation, one falls into relativities like existence and non-existence, true and false; this is extremely micro-fine. “Do not distinguish reality” means do not go distinguishing that this is true and that is false. True is false, false is true; immediate truth is false, immediate falsehood is true; neither true nor false, neither false nor true; both true and false, both false and true. For example, in our Pure Land practice, if we say the Western Pure Land is true and our Saha World is false, that is wrong. If the Western Pure Land is true, our world here is also true; if the Saha World is false, the Western Pure Land is also false. Why speak in this way? Because all things flow out from the One True Dharma Realm, are all derivatives of True Suchness Self-nature, and are all sprays in the Great Ocean of Perfect Enlightenment. As it is said: “Nothing does not flow from this Dharma Realm, nothing does not return to this Dharma Realm.” This Dharma Realm is the Great Ocean of Perfect Enlightenment. The Western Pure Land is a Pure Land because it is obtained by the response of Amitabha Buddha’s power of vows and the pure minds of great Bodhisattvas; our Saha World is a Filthy Land because it is manifested by sentient beings like us adhering to environments and creating karma. Adhering to environments and creating karma is also the marvelous function of the True Mind! In terms of the True Mind, all is true; in terms of reflections, all is false. “Whatever appearances there are, are all illusory”; the Western Pure Land is also a reflection of the True Mind! After recognizing the marvelous Essence of the True Mind, one has absolute assurance of being born in the Western Pure Land. “Mind is the Land, the Land is Mind. According to the purity of one’s mind, the Buddha Land is pure.” The so-called “birth in Pure Land” is actually birth in the Pure Land within my mind; naturally, it takes no effort and requires no coming or going. Therefore, the Great Patriarch said: “Those born decidedly are born; those who go actually do not go.”

“One should know that what arises are all the practice of the Way in the original pure nature.” One should know that all functions we initiate, all thoughts we give rise to, and all things we recognize are the “practice of the Way” within the “original pure nature.” The original pure nature is True Suchness Self-nature. Practice of the Way [*daohéng*] is the behavior of practicing the Way; this is precisely the marvelous function of True Suchness Self-nature! One should know that all that arises is the marvelous function of True Suchness Self-nature.

“When *gongfu* reaches this point, there is no stagnation at all, and delusive thoughts are all the practice of the Way of marvelous function as numerous as Ganges sands.” “*Gongfu* reaches this point” means *gongfu* arrives at this stage. What stage? That is, soberly fully knowing that what arises is all the practice of the Way in the original pure nature. If *gongfu* reaches this point, there is no stagnation at all. Grasping at the deluded mind and deluded realm without letting go is called “sticking”; stopping before the Unsurpassed Way and not moving forward is called “stagnation.” Without sticking, one no longer abides in characteristics, no longer distinguishes, accepts, or rejects, and the mind is naturally empty and spacious. Without sticking, there is inevitably no stagnation, and one inevitably advances rapidly on the great path of practice. Then, the thoughts that arise are all “practice of the Way of marvelous function as numerous as Ganges sands.” The Ganges is a great river in India; the sand in the river is very fine, and one can imagine to what extent the number of sand grains in the Ganges reaches. Buddhist sutras often use “Ganges sands” to metaphorize a large quantity. Marvelous functions as numerous as Ganges sands means infinitely many marvelous functions. Just mentioned, “practice of the Way” is the behavior of practicing the Way. The proverb says: A certain Great Dharma Master has deep “*daohéng*.” This means his foundation in practice is deep and thick. Therefore, “*daohéng*” also refers to the foundation of practice. Reaching this stage, there is not a single bit of sticking or stagnation; delusive thoughts become the practice of the Way, capable of initiating immeasurable and boundless marvelous functions.

“Since no-thought is having thought, and having thought is no-thought, thinking yet not thinking, not thinking yet thinking.” Is not having no delusive thoughts very good? Why was it said just now that “delusive thoughts are all the practice of the Way of marvelous function as numerous as Ganges sands”? Because no-thought is having thought, having thought is no-thought, thinking yet not thinking, not thinking yet thinking. When we discussed the four sentences in the *Sutra of Perfect Enlightenment* earlier, we analyzed existence and non-existence, true and false, etc., enough; here we will not make excessive repetitive explanations of “no-thought is having thought... not thinking yet thinking.” I believe everyone can certainly infer the rest from one example and understand correctly. Simply put: No-thought is having thought; having what thought? Having Right Thought; Right Thought is “clear and distinct knowing.” Having thought is no-thought; it is having no evil thought; evil thought is the thought of “sticking and stagnation.” Thinking yet not thinking is “hitting a ball on rapid water”—“thought after thought does not stay.” Not thinking yet thinking is “where delusive thoughts extinguish, purity is immediately obtained.” Contrasting with the four sentences of the *Sutra of Perfect Enlightenment*: No-thought is having thought—“Abide in not giving rise to delusive thoughts at all times” (there is a thought of “not giving rise to delusive thoughts”); having thought is no-thought—“yet regarding the various deluded minds, do not extinguish them either”; thinking yet not thinking—“abide in illusory realms without adding knowing”; not thinking yet thinking—“in non-knowing, do not distinguish reality” (do not distinguish, accept, or reject, which is pure Right Thought).

Layman Pang of the Tang Dynasty wrote a verse: “I have a son but do not wed him, I have a daughter but do not marry her off; The whole family gathers round, speaking together of the Unborn.” Layman Yang Jie of the Song Dynasty, not yielding to the sage of old, harmonized with a poem: “If the boy is big he must wed, if the girl is grown she must marry; Why ask for idle *gongfu*? Even more so to speak of the Unborn!” Zen Master Hai Yin Xin saw these two verses and also harmonized with one: “I have no boy to wed, and no girl to marry; When tired I just sleep, caring nothing for words of the Unborn.” Seeing these three ancients like this, I also harmonized with one: “If there is a boy, just wed; if there is a girl, just marry; Sons upon sons and grandsons upon grandsons, are all speaking words of the Unborn.” Everyone, from these four verses, can you see a single bit of “sticking or stagnation”? If you ask: “Reading the four verses, the positions are different; in the end, should one wed or not, should one marry or not?” That is you yourself sticking and stagnating on the words. “Interpreting the meaning literally based on the text is the injustice of the Buddhas of the three times!” We, too, can only “hang our mouths on the wall.”

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