Ganges Mahāmudrā By Elder Yuan Yin (Lecture Sixteen)
Soh

 Also See:

Chinese Original From https://book.bfnn.org/article/0383.htm

English Translation:

The Ganges Mahāmudrā (Lecture 16) 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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


Labels: 0 comments | | edit post
Ganges Mahāmudrā By Elder Yuan Yin (Lecture Fifteen)
Soh

Also See:

Original Chinese From https://book.bfnn.org/article/0383.htm

English Translation:

Ganges Mahamudra (Lecture Fifteen) 

By Master Yuan Yin

Lecture Fifteen

"The Three Essentials of View, Meditation, and Action are the center of the secret intention of the Buddhas of the three times, and the peak of all vehicles; thus, they are called the Mother of All Buddhas." We discussed this previously: "View" means fully knowing the One True Dharma Realm, the natural tathāgatagarbha mind, which immeasurably manifests all defiled and pure dharmas, and is fully endowed with the meaning of natural equality. "Realizing the Principle" is the Right View. "Meditation" is not dead concentration, but living concentration. Therefore, only the fusion of Emptiness and Compassion is Right Meditation. "Action" means internally not following the drift of delusive thoughts, and externally not being moved by circumstances, causing the mind to be like a river, abiding naturally and spontaneously, maintaining a state of alertness and silence. This is Right Action. The Three Essentials are these three key points. "The Three Essentials of View, Meditation, and Action are the center of the secret intention of the Buddhas of the three times." The three times are the past, present, and future. The center of the secret intention of the Buddhas of the three times is the Self-nature Suchness, the Marvellous Mind of nirvāṇa, the One True Dharma Realm, the Marvellous Bright True Mind, the Reality of Suchness, the Tathāgatagarbha Mind, the Ocean of Great Perfect Awakening, Thusness, bodhi, dharmakāya, Buddha-nature, dhāraṇī, the Great Buddha Summit (śūraṅgama), the Master, the Bottomless Bowl, the Stringless Lute, the Inexhaustible Lamp, the Rootless Tree, the Sword that Blows Hair, the Kingdom of the Unconditioned, the Mani Jewel, the Lock without a Key, and even the Mud Ox, the Wooden Horse, the Source of Mind, the Mind Seal, the Mind Mirror, the Mind Moon, the Mind Jewel, and so on. Although the names are many, the meaning is truly one. The "Secret" in "Secret Intention" refers to the fact that it is without characteristics that can be seen, it cannot be spoken of, there is no dharma that can be stated, and it is not an object of language. It does not mean intentionally keeping it secret and not telling people. Although it cannot be spoken, it is the center. This is precisely the "One Seal of Reality" of mahāyāna Buddhism, used to judge whether something is Mahāyāna Buddhism. If one deviates from this purport and cannot speak to this point, it is not Mahāyāna Buddhism.

The Mahāsaṃnipāta Sūtra says: "In the Dharma-Ending Age, among billions of people practicing, it is rare for one to attain the Dao; only by relying on Mindfulness of Buddha (niànfó) can one be delivered from birth and death." "Nian" (Mindfulness) means the present mind, this very mind in the current moment. "Buddha" means Awareness; that is, the Self-nature Suchness, the One Seal of Reality. The method of practice of the Three Essentials of View, Meditation, and Action causes the mind to be in Awareness thought after thought, never departing from the One Seal of Reality; this is precisely "Mindfulness of Buddha through Reality." The Amitāyurdhyāna Sūtra discusses sixteen kinds of contemplations; practicing these sixteen contemplations is also Mindfulness of Buddha, called "Mindfulness of Buddha through Visualization," where every contemplation does not depart from the Marvellous Bright True Mind. Gazing at the holy appearance of the Western Land of Ultimate Bliss and Amitābha Buddha, with marvellous appearances adorned, believing and rejoicing with the sincere heart, and vowing to be born in that land, is also Mindfulness of Buddha, called "Mindfulness of Buddha through Observing Appearances," which also does not depart from the Marvellous Bright True Mind in any aspect. Holding the holy name of Amitābha Buddha, reciting with the mind and hearing with the ear, gathering in the troubled and scattered mind, and transforming delusive thoughts into Buddha-thoughts, with the single phrase "Namo Amituofo" penetrating from beginning to end, is called "Mindfulness of Buddha through Holding the Name." When has Mindfulness of Buddha through Holding the Name ever departed from the True Mind by even half a step! If the mouth recites but the mind does not practice, that is not Mindfulness of Buddha. Great Master Hanshan said: "If the mouth recites Amitābha but the mind is scattered, even if one shouts until the throat breaks, it is in vain!" In the practice of the Dharma-Ending Age, if one wishes to be delivered from birth and death, one must rely on these various Dharma gates of Mindfulness of Buddha that "gather in the six senses, and let pure thoughts continue in succession." Mahamudra is the most direct; it is precisely Mindfulness of Buddha through Reality. It is precisely the center of the secret intention of the Buddhas of the three times.

"The peak of all vehicles." The Esoteric School classifies the Buddha Dharma into nine yanas (vehicles) in sequence—the Outer Three Yanas, the Inner Three Yanas, and the Secret Three Yanas. Ganges Mahamudra and Dzogchen belong to the highest level, so it is said that "The Three Essentials of View, Meditation, and Action" are the peak of all vehicles, just like reaching the spire of a pagoda. "Thus, they are called the Mother of All Buddhas"; this is the mother of the Buddhas of the ten directions and three times. All Buddhas appear in the world relying on this Dharma, and all Dharmas are derived from this.

"The above Three Essentials are the View, Meditation, Action, and Result of the Great Perfection of Self-Nature; the four are unified as one aspect within the sphere of self-nature's thorough penetration; this is the supreme heart-essential of practice. It is also the essential of simultaneous meditation and action."

"The View, Meditation, Action, and Result of the Great Perfection of Self-Nature" refers to the four stages of practice in the Great Perfection (Dzogchen) of Self-Nature. The "above Three Essentials" are the Three Essentials of Right View, Right Meditation, and Right Action discussed above; they are the center of the secret intention of the Buddhas of the three times, which is our essential nature of Suchness. The purpose of the practice of the Great Perfection of Self-Nature is to apprehend the Mind and see the Nature, and to realize the Fruit of Buddhahood. Without Right View, there is no Right Meditation; without Right Meditation, there is no Right Action; where would the Right Fruit come from? The Sutra says: If the causal ground is not true, the result will be crooked. Therefore, only with Right View, Right Meditation, and Right Action can one witness and see the Truth of Buddha-nature, resulting in becoming a Buddha. Thus, it is said that the Three Essentials of View, Meditation, and Action are the View, Meditation, Action, and Result of the Great Perfection of Self-Nature.

"The four" refers to the four stages of practice: first establishing the Right View of liberation, then practicing Meditation to gather and subdue the scattered mind, and after the mind is concentrated, tempering it on circumstances (the Six Paramitas and Ten Thousand Actions), and finally realizing the Fruit of Buddhahood. "The sphere of self-nature's thorough penetration" is the state of mind of the "Great Perfection of Self-Nature." In this state of mind, the four—View, Meditation, Action, and Result—are unified as one aspect and transformed into one essence, inseparable. This is the supreme heart-essential of practice, the most critical marrow and key point.

"It is also the essential of simultaneous meditation and action"; Action is Meditation, and Meditation is Action; Meditation and Action are simultaneous; Meditation and Action cannot be separated. Not only are Meditation and Action like this, but View, Meditation, and Action—all three—also cannot be separated and must be fused into one essence. This is because only after the "View" is correct does one know what the Great Meditation of no-exit and no-entry is, so as not to fall into dead concentration; and only then does one know how to practice "effortless" action, avoiding detours, and going straight to Suchness, resulting in becoming a Buddha.

"That is: Whenever one realizes the naked wisdom nature, that is when one obtains the Realization of the Principle of self-nature wisdom."

The naked wisdom nature is our Buddha-nature; it is naked, pristine and free, without form and without characteristics, numinous, bright, and silently reflecting, without any covering. Buddha-nature is Great Wisdom; it is the Great Wisdom that knows all and can do all. Whenever one can realize this naked wisdom nature, that is when one "obtains the Realization of the Principle of self-nature wisdom." Obtaining the Realization of the Principle of self-nature wisdom means one has recognized the self-nature, accorded with the Great Perfect Mirror Wisdom, and seen the Principle; that is, one has apprehended the Mind and saw the Nature. After Realizing the Principle, one will not seek outwardly, will not seek the Dharma outside the mind, and will not fall into external paths again. Even if you display great spiritual powers there, I will not waver in the slightest here; my heels stand very firmly. If one has not realized this stage, one's heels will not stand firm, and it is inevitable that one will waver.

In the past, there was a hermit below Mount Nanquan. Someone told him: "Recently, Master Nanquan has appeared in the world; why do you not go to pay respects and see him?" Master Nanquan had come out to speak the Dharma and deliver sentient beings; why didn't you go to visit him? The hermit said: "Not only if Nanquan appears in the world, even if a thousand Buddhas appeared, I would not go." The meaning is that he had already recognized the Original, and his heels stood firmly, so he would not be moved. When Chan Master Nanquan heard of this matter, he ordered his disciple, Chan Master Zhao Zhou, to go and test him to see if his heels truly touched the ground. Zhao Zhou went and bowed to the hermit; the hermit ignored him and sat on the meditation bed without moving. Zhao Zhou went from west to east, and then from east to west; the hermit still ignored him. This hermit's heels were planted firmly; let you be a living Buddha appearing in the world, I still will not pay attention. I have already recognized my original face; it is clearly distinct, naked, pristine and free, and there is not a single thing. I have already realized; what else is there to seek? I am already at ease with spiritual powers; this freedom and ease is the great spiritual power. Everyone please pay attention: freedom and ease is the great spiritual power; it is not that something strange and bizarre is the great spiritual power. Zhao Zhou had no other way, so with a "Whoosh," he pulled down the hermit's curtain and said: "A grass bandit has been greatly defeated." You dare not speak; you are not a great man, but a grass bandit; you have fought a great defeat. The hermit still ignored him. Zhao Zhou had no other way, so he had to admit defeat and return to the mountain. Returning to the mountain, he told his master: "This hermit has some attainment; I did this and that, but he did not move." Chan Master Nanquan said: "I have always suspected this fellow." I have long suspected whether his heels really touch the ground; you did not stump him, let me go and test him again. The next day, Chan Master Nanquan took a novice monk, carried a pot of tea and three teacups, arrived at the hermitage, threw them on the ground, and said: "Yesterday's, Yesterday's." The hermit asked: "Yesterday's, what is it?" Yesterday I was immovable as Suchness, and your disciple was completely out of options; what does that show? Now the fox's tail is exposed; is there still a "what" to be explained! Chan Master Nanquan patted the novice monk on the back and said: "You tricked me into coming, you tricked me into coming." He shook his sleeves and returned. I have seen through you; you still have things remaining; you still moved; your heels still have not touched the ground; you are still a long way off!

In our practice, we must stand with our heels firm; let there be whatever Qigong or whatever vast spiritual powers, you are an external path, and I will not run after you. I practice the Dharma gate of the Mind-ground; I recognize the self-nature, and I will definitely realize the Holy Fruit in the future. If you do not know what the self-nature is, you will ultimately be unable to realize the Holy Fruit. We once discussed the case of Patriarch Lu Chunyang; he had already achieved the Yang Spirit, yet Patriarch Huanglong called him: "This corpse-guarding ghost." Lu Chunyang said: "But within my sack, there is the elixir of immortality." The sack refers to the inside of the body; didn't you call me a corpse-guarding ghost? Inside this corpse I guard—within the sack—there is the medicine of immortality! This medicine refers to the "Golden Elixir" cultivated—the Yang Spirit. Patriarch Huanglong said: "Even after passing through eighty thousand kalpas, it will ultimately fall into empty oblivion." You will still fall into emptiness, only living longer than others. The Yang Spirit is the body manifested by the Seventh Consciousness—the Manas Consciousness; it is called the mind-made body, and it is illusory and unreal. If one does not recognize the True Mind, one still falls into empty oblivion. If one recognizes the True Mind, one is free and at ease, not dwelling on appearances at all. First obtain the penetration of the extinction of leaks—the penetration of the Way; this is the true penetration, the root. After obtaining the penetration of the Way, one does not worry about not obtaining the five spiritual powers; simply obtain the root, and do not worry about the branches. This point is very important; everyone must pay attention. That is: Whenever one realizes the naked wisdom nature, that is when one obtains the Realization of the Principle of self-nature wisdom.

"Though View and Meditation are described separately, their essence is truly one."

Although View and Meditation are discussed separately, they are not two, but one essence. The so-called "View" is recognizing the original face; only with correct knowledge and View does one know what the Great Meditation of no-exit and no-entry is, and only then will there be Right Meditation. Conversely, only after attaining Right Meditation will there be correct knowledge and View. Neither View nor Meditation departs from our self-nature; both flow out from the self-nature. Speaking from the aspect of Essence, they are truly one thing. Not only are View and Meditation "truly one in essence," but View, Meditation, and Action—all three—are also one essence, and none of them depart from our Marvellous Bright True Mind.

"Those who thus practice the essential path without error of the intrinsically pure Great Perfection of Self-Nature are truly at the summit of the nine vehicles."

"Great Perfection of Self-Nature" has been explained before. "Intrinsically pure" means the self-nature is originally perfect and originally pure. "Essential path without error" means the path of practice that has no mistakes and is extremely important. "Those who thus practice the essential path without error of the intrinsically pure Great Perfection of Self-Nature"—how does one practice? Just like the "Three Essentials of View, Meditation, and Action" mentioned above. First, one must recognize the Essence, and then practice from the Essence. Recognize that delusive thoughts and afflictions are precisely the marvellous function of the Essence; neither run after them nor suppress them; let them arise and cease by themselves; as they arise and cease, they follow nothingness. One only needs to recognize the Essence and gather everything back into the Essence. This is how one practices this "essential path without error." Deviating from this path is an error. Many practitioners of Qigong have gone down the wrong road and deviated; this is naturally losing the essential path. Some people practice Chan without knowing the correct method and also get it wrong, pursuing dead concentration and becoming like wood or stone; this is also losing the essential path. There are also those who practice Pure Land wrongly; they use Mindfulness of Buddha as copper coins, use it as banknotes, treat the Buddha's name as paper money to burn, burning it to send to King Yama's treasury, preparing to withdraw and use it at King Yama's place after death. Is there such a Pure Land Dharma gate? There were many such people in the past, and there are quite a few now. They are gravely mistaken. The Pure Land School is for being reborn in the Western Land of Ultimate Bliss; who told you to go to King Yama's place? Is this not upside down! These are all cases of losing the essential path.

Those who practice this essential path without error are "truly at the summit of the nine vehicles." When discussing "the peak of all vehicles" earlier, it was mentioned that the Esoteric School classifies the Buddha Dharma into nine yanas in sequence—the Outer Three Yanas, the Inner Three Yanas, and the Secret Three Yanas. Now let me briefly explain the content of these nine yanas: The Outer Three Yanas are the Śrāvaka Yana, Pratyekabuddha Yana, and Bodhisattva Yana, referring to the Four Noble Truths, Twelve Links of Dependent Origination, and Six Paramitas and Ten Thousand Actions practiced by Arhats, Pratyekabuddhas, and Bodhisattvas; this generally refers to Exoteric teachings. The Inner Three Yanas refer to the practices of the Kriyā Tantra, Caryā Tantra, and Yoga Tantra. Kriyā Tantra is also called the Action Division, having methods of Pacifying, Enriching, Magnetizing, and Subjugating. These are all Dharmas that function in accordance with the wishes of sentient beings, and are expedient methods to "first hook them with desire, then lead them into Buddha-wisdom"; they are not ultimate. The practice of Caryā Tantra aims to end birth and death and exit the sea of suffering, which counts as entering actual practice. It starts with visualization, practicing channels, winds, and essence-drops (bindus), such as Phowa practice, etc. Yoga means "union" or "correspondence"; the practice of Yoga Tantra involves the correspondence of phenomena and Principle, the correspondence of speech and action, correspondence with the Buddhas above, and correspondence with sentient beings below. From here, three levels are opened up, which are the Secret Three Yanas. The Secret Three Yanas are Mahāyoga, Anuyoga, and Atiyoga. Mahāyoga means Great Perfection Union (Great Yoga), transforming the visualized channels and other distinct appearances into emptiness to correspond with the Dharmakāya without characteristics. Anuyoga means Unsurpassed Perfection Union, entering through the wisdom of the sphere (dhātu), further transforming various manifestations into the One Seal of Reality. Atiyoga means Incomparable Perfection Union, further combining the three yanas into one Great Secret Mantra Yana. "Those who thus practice the essential path without error of the Essence-pure Great Perfection of Self-Nature are truly at the summit of the nine vehicles"; this is the Dharma gate of the Highest Vehicle. The Great Secret Mantra has no mantra to recite; the Great Mudra has no mudra (seal) to form; at this point, "Nothing does not flow from this Dharma Realm, and nothing does not return to this Dharma Realm"; thus it is called "the summit."

"The paths of the other various vehicles are merely scaffolds and companions that follow this essential path."

Since this essential path without error is the summit of the nine vehicles and the Highest Vehicle, then "the paths of the other various vehicles"—the other eight vehicles—"are merely scaffolds and companions that follow this essential path"; the various other Dharma gates are merely followers, merely scaffolds and companions for this essential path. "Tai" (Platform) means steps; they are just stairs for us to step on to reach the top floor. "Jia" (Frame) means scaffold; like when we build a house, we need to set up a scaffold, but it is only used temporarily. "Companions" means they are only a help, only a company, not the main practice. To attain the Dao, one must practice this "essential path without error"; other Dharmas are merely scaffolds and companions. If one does not practice this Dharma gate of the Mind-ground, one cannot attain the Dao. If one does not recognize the True Mind, how can one attain the Dao? If one does not know that the arising of delusive thoughts is precisely the marvellous function, and does not know that delusive thoughts are precisely the appearance of the intrinsic awakened wisdom of the True Mind, but only suppresses thoughts from arising, even if one suppresses delusive thoughts to death, one still cannot attain the Dao. If one fully knows what a delusive thought is, one does not fear it, but lets it arise and cease by itself, following nothingness as it arises and ceases, and does not run after it. How relaxed and happy this is; the qi is no longer stifled, the brain is no longer swollen, and in time one will inevitably realize the Great Dao.

"When seeing the appearance of the intrinsically pure self-nature prajñā luminosity, the function of Prajñā born from meditation becomes even more blazing, like a summer waterfall."

"Intrinsically pure" means originally pure. "Appearance of self-nature prajñā luminosity" refers to the luminosity manifested by the self-nature—Prajñā Great Wisdom. It is not just the light seen during meditation; the light seen during meditation is bright light. But the "luminosity" we speak of here does not necessarily refer to bright light. All marvellous functions are luminosity; for example, when the brain turns to consider how to do this thing or how to receive this person, this is also luminosity; it does not necessarily mean seeing a bright light to be considered luminosity; all marvellous functions are appearances of wisdom luminosity. "When seeing the appearance of the intrinsically pure self-nature prajñā luminosity"—when one sees the wisdom luminosity arising from the intrinsically pure True Suchness Buddha-nature—at this time, "the function of Prajñā born from meditation becomes even more blazing"; the marvellous wisdom arising from Right Meditation has a function that is even more vast. "Blazing" means intense, burning fiercely like a flame. One does not even seek spiritual powers, yet spiritual powers are naturally obtained. We mentioned before that after recognizing the Dharmakāya, one protects the practice moment to moment, not running after delusive thoughts, not following circumstances; this is Meditation. Always and everywhere gathered in Meditation, in time, wisdom arises from Meditation, and the function becomes even more vast, "like a summer waterfall." Just like a waterfall in summer; in summer, ice and snow melt, the water source is abundant, and with plenty of rain, the waterfall flows continuously with magnificent momentum. This is a metaphor for the inexhaustible marvellous function of Prajñā wisdom.

"From the abiding of Emptiness, Great Compassion arises, entering into directionless compassion; this is also naturally so."

Dharma-nature and Buddha-nature are empty in their nature, hence called "Emptiness." All things possess Emptiness and are unobtainable; this is called "Empty Nature." Their nature is Empty; it is the fundamental nature of True Emptiness. This Emptiness is originally unmoving and unwavering, unborn and undying, not coming and not going, not increasing and not decreasing; this is called "original abiding." "From the abiding of Emptiness, Great Compassion arises"; to give rise to Great Compassion, one cannot only care about ending one's own birth and death, but must also save the vast number of sentient beings. "Entering into directionless compassion"; "directionless" means without boundaries, infinitely vast. Our ordinary compassion is small compassion; what do we have compassion for? We have compassion for our own children. My son, my obedient one, my precious one. Other people's children, let them be, I don't care about them. I filially nurture my parents; other people's parents, I don't care, I don't care! The scope of compassion is too small, too small. Directionless compassion means regardless of which direction, one has a heart of compassion for sentient beings in the worlds of the ten directions, and vows to widely save sentient beings of the ten directions. "This is also naturally so"; this is a natural matter. If one can achieve success in practice, one will naturally enter into directionless compassion, and Great Compassion will arise spontaneously. Some say that Arhats do not possess Great Compassion, but actually, this is not so. That is because they have not yet realized the Fourth Fruit Arhat; once they reach the Fourth Fruit, Great Compassion will also arise spontaneously in them. When they first began, they viewed the Three Realms as a prison and viewed birth and death as an enemy. Just like some people practicing Pure Land now say: "Once I go to the Western Land of Ultimate Bliss, I will never come back, because this world is too suffering and too full of affliction." If he truly is born in the Western Land of Ultimate Bliss, he will still come back; why? After listening to the Buddhas and Bodhisattvas of the Lotus Pond Assembly proclaim the Great Dharma, he will feel embarrassed. To attain the Dao, one must widely save sentient beings; without saving sentient beings, one cannot attain the Dao! He will also "enter into directionless compassion; this is also naturally so." If one realizes the Fourth Fruit Arhat, seeing all Buddhas and Bodhisattvas saving sentient beings in the six realms, he will think: "How can I sit here unmoved? It is quite embarrassing." For example, in the same workplace, everyone is working, and you alone sit there unmoved; aren't you embarrassed? Thereupon, his heart of "Great Kindness without conditions, Great Compassion of the Same Essence" will arise spontaneously; this is called "Turning from the Small toward the Great." Turning from the Small toward the Great is also naturally so.

"When the essential path of the union of Emptiness and Great Compassion is manifestly realized, the ocean-like various actions each naturally manifest their function, like the sun and its light."

If one truly realizes "Emptiness," one will not have the private feelings of an ordinary person. The feelings of an ordinary person are to only care for one's own wife and children, and ignore others. After the mind is empty, Prajñā Great Wisdom manifests clearly, and ordinary feelings are completely swept away. No-feeling is Great Feeling; the heart of Great Compassion naturally arises. This is the "union of Emptiness and Great Compassion," and this is the "essential path"—the key point of practicing the Dao, the key point of attaining the Dao. "Manifestly realized" means clearly appearing before one. When this essential path of the union of Emptiness and Compassion clearly appears, "the ocean-like various actions each naturally manifest their function." The ocean is where thousands of rivers converge; each river has its different function. The Yangtze River and the Yellow River also have many tributaries, and these small tributaries also have their different functions. Here ships can sail and transport goods; there irrigation can be done and rice produced; and in other places, fish and shrimp are abundant. This is a metaphor for when we attain Emptiness and universally give rise to Great Compassion, we can manifest different marvellous actions at all times and places to save sentient beings in the six realms of samsara. "Like the sun and its light"; just like the sun and light are inseparable. Only with the sun is there light, and only then can you see things; without the sun, one is in darkness, and you cannot see things. The relationship between Emptiness and Great Compassion is just inseparable like the relationship between the sun and light; only with the sun is there light; without the sun, where would light come from? The sun implies Emptiness, and light implies Great Compassion; the two are closely combined and inseparable.

"Thus cooperating with the accumulation of merit, practicing widely to benefit others, in order to perfect the true Realization of the Principle, serving as a companion to unpolluted quiescent bliss."

Realizing Emptiness means having wisdom; giving rise to Great Compassion means having merit. Only by widely saving sentient beings and serving sentient beings does one have merit. If there is only wisdom and no merit, or if the accumulation of merit is insufficient, one cannot become a Buddha. Because the Buddha is the "Honored One of Two Feet," complete in wisdom and complete in merit. Therefore, we must cultivate both merit and wisdom; if one only cultivates wisdom and emptiness without cultivating merit—not doing things for sentient beings—the merit is not perfect, and one cannot perfect the Fruit of Buddhahood. The Arhat has a small resolve, only caring for self-deliverance, not saving sentient beings, and not serving sentient beings; he is only complete in wisdom but not in merit, so he cannot become a Buddha, and he will inevitably "turn from the Small toward the Great." "Thus cooperating with the accumulation of merit"; "Zi" means capital, "Liang" means provisions for the path; the accumulation for attaining the Dao is like travel expenses for a journey; it is indispensable. Therefore, one must arouse the Great Mind, arouse bodhicitta, and cultivate both merit and wisdom to perfect the Fruit of Buddhahood. Great Bodhisattvas arouse the mind from the very beginning for the sake of widely saving sentient beings; they say: I study Buddhism not for myself, but for sentient beings. For example, sentient beings are about to drown in the sea, and I want to save them, but I cannot swim and do not know lifesaving techniques, so how can I save them! My studying Buddhism to save myself is first to learn swimming and lifesaving techniques. After learning them and having great ability, I will go to save sentient beings. Self-deliverance is only the means; saving beings is the goal. Studying Buddhism is for sentient beings, not for oneself; this is a Bodhisattva with a Great Mind. If one arouses a small mind, only to jump out of birth and death samsara for oneself, one can only achieve the fruit of an Arhat and cannot be called a Bodhisattva. This is the difference between a Mahāyāna Bodhisattva and a Hīnayāna sage.

Cooperating with the accumulation of merit from realizing wisdom emptiness and widely saving sentient beings, one "practices widely to benefit others." "Widely" means to do much, not little. "Actions to benefit others" means things that are beneficial to sentient beings; one must do many things that are beneficial to sentient beings. Doing one good deed is easy, but doing it for a long time is difficult, and doing it every day without interruption is even more difficult. For example, contemplation; contemplating for a short while is very easy, but never forgetting it moment to moment is very difficult. However, nothing in the world is difficult for one who sets their mind to it. If you can contemplate continuously for seven days, never forgetting it moment to moment during the seven days, then it will not be difficult afterwards. The Amitābha Sūtra says: "If for one day, or two days, or three days, or four days, or five days, or six days, or seven days, one is single-minded without confusion, when that person approaches the end of life, Amitābha Buddha and the assembly of sages will appear before them." If one can never forget it moment to moment within seven days, it will not be easily forgotten afterwards. "Practicing widely to benefit others" means to do things beneficial to sentient beings widely and for a long time, being willing to sacrifice oneself to help others, "in order to perfect the true Realization of the Principle, serving as a companion to unpolluted quiescent bliss." Use "practicing widely to benefit others" to perfect and achieve the "true Realization of the Principle," to truly perfect the Principle/Objective you have seen. Let me explain "quiescent bliss"; only when even bliss is unobtainable is it called quiescent bliss. If there is still bliss, it is ruined, because bliss and suffering are relative; where there is bliss, there is suffering; when there is bliss, suffering is within it. Quiescent bliss: when bliss is unobtainable, how can there be suffering? The "World of Ultimate Bliss" means bliss is at its ultimate, and bliss is also unobtainable. Mundane Dhyāna is also like this; the Second Dhyāna is Joy, the Third Dhyāna is Bliss, and at the Fourth Dhyāna "Ground of Purity of Renunciation," bliss is also unobtainable, and it is pure. "Unpolluted quiescent bliss" refers to the quiescent bliss that has never been polluted; this is precisely the Marvellous Bright True Mind, the One True Dharma Realm, and the Ocean of Great Perfect Awakening. Taking "practicing widely to benefit others" as a "companion to unpolluted quiescent bliss"; Great Compassion accompanies Emptiness, and the Six Paramitas and Ten Thousand Actions accompany Prajñā Wisdom. Previously, we discussed a lot about how to work on opening wisdom, but just opening wisdom is not enough; one must also "practice widely to benefit others" and cultivate merit. There are many actions to benefit others, so I will not discuss them in detail here. We must help sentient beings to the best of our ability; as the saying goes, those with money give money, those with strength give strength; exerting our capabilities, even if we can only help others by speaking a kind word, it is good.

"The Three Essentials: Knowing the appearance of one's own mind, relying on the conditions (objects) of delusive thoughts, as thoughts arise (follow), observe the original appearance of one's own mind, and recognize the self-nature of Dharmakāya (This is View)."

"The Three Essentials" are the Three Essentials of View, Meditation, and Action. This passage discusses "View." "Knowing the appearance of one's own mind" means knowing the appearance of one's own True Mind. Does the True Mind have an appearance? The True Mind is without characteristics; it is called Emptiness. The so-called "knowing the appearance of one's own mind" means fully knowing that concepts such as "self, person, sentient being, life span" do not exist at all, that everything is unobtainable, completely empty without dwelling, and that all dharmas are empty. At the same time, one must know that the True Mind has boundless marvellous functions, and delusive thoughts and afflictions are all marvellous functions arising from it. Rely on "conditions of delusive thoughts, as thoughts arise" to "observe the original appearance of one's own mind." Where do delusive thoughts come from? They arise conditioned by objects. Delusive thoughts manifest following external objects; this is the dependent origination of delusive thoughts. Observe the original appearance of one's own mind based on the dependent origination of delusive thoughts. Delusive thoughts exist because of circumstances; if there were only circumstances without the True Mind, delusive thoughts could not arise. For example, the circumstance is wind, the True Mind is water, and delusive thoughts are waves. If there were no water, even with wind, waves could not rise. Delusive thoughts arising conditioned by objects can arise because there is the True Mind; therefore, based on the dependent origination of delusive thoughts, one can observe the original appearance of one's own mind. Just as seeing waves is seeing water, thereby "recognizing the self-appearance of Dharmakāya." Our True Mind—the Dharmakāya—is originally without characteristics; however, when circumstances come, the True Mind conditions the circumstances and manifests delusive thoughts. Through the arising of delusive thoughts, one can conversely prove the True Mind and recognize the self-appearance of the Dharmakāya which is without characteristics. An eyeball alone cannot see things. Because of the marvellous function of the original nature, using the tool of the eyeball to give rise to vision, one can see things. If this signless Dharmakāya did not give rise to vision, one would look but not see. When sick, the foot hurts very much, Ouch! It hurts to death! This is also the marvellous function of the True Mind; the signless Dharmakāya uses the tool of the nervous system to give rise to tactile sensation, so one can feel pain. Otherwise, how would you know there is something wrong with the foot? Without the True Mind, one would neither feel pain nor cry out in pain. Recognizing the True Mind through the dependent origination of delusive thoughts is called "View." Ganges Mahamudra repeatedly discusses this Mahamudra View. I am also explaining it repeatedly here; if everyone still does not know, then it will not do. Actually, it is not that you do not understand or do not know, but that there is still doubt. This is precisely the "One Seal of Reality" of Mahāyāna Buddhism! Everyone, do not doubt anymore.

"Melt delusive thoughts into the marvellous function of Dharmakāya, and become familiarly acquainted with the Dharmakāya. (This is Meditation)"

The "Meditation" we speak of is not sitting there dead and unmoving. Then how does one "Meditate"? Meditate like this—"Melt delusive thoughts into the marvellous function of Dharmakāya, and become familiarly acquainted with the Dharmakāya." Melt these delusive thoughts and the marvellous function of Dharmakāya into one body; the marvellous function of Dharmakāya is delusive thought, and delusive thought is the marvellous function of Dharmakāya; they are not two and not different. Using the metaphor of waves and water again: not only are the waves completely water when they subside, but even when the waves do not subside, they are completely water. Why speak of waves subsiding at the beginning? Because in that way there is a "stillness," which is easy to recognize. After recognizing it, one must also smash this appearance of stillness to be considered finished. Sentient beings are used to adhering to appearances; the mental path of recognizing appearances is well-traveled, while the mental path of embodying and recognizing the signless is still very unfamiliar. This requires a process of "turning the raw into the familiar, and turning the familiar into the raw"; the 84,000 Dharma gates of Buddhism are all this kind of process. Mahamudra is the most direct, pointing directly to "melting delusive thoughts into the marvellous function of Dharmakāya." If you can directly take it upon yourself, that is "one thought transcending three asaṃkhyeya kalpas," and you will directly "become familiarly acquainted with the Dharmakāya"; this is truly the Great Meditation of no-exit and no-entry. At this time, you will not fear delusive thoughts; let delusive thoughts arise as they may, they are all the marvellous function of the Dharmakāya; as long as you pay them no heed, do not dwell on objects, and do not attach, contemplating like this at all times and places, you will slowly become familiarly acquainted with the Dharmakāya. You might say: "Eh! Why are you still talking about a process of practice? Contemplating like this is not directly becoming familiarly acquainted with the Dharmakāya." Correct! That is because you have not directly taken it upon yourself, so I have to speak like this. If you truly take it upon yourself without doubt, what is there to contemplate?! Everyone, taking this matter upon yourself requires great care; the true cannot be fake, and the fake cannot be true; "like a person drinking water, knowing for oneself whether it is cold or warm," you are most clear in your own heart. If you cannot take it upon yourself without doubt, you still need to contemplate moment to moment in walking, standing, sitting, and lying down. Speaking is marvellous function, doing work is also marvellous function; seeing everything like this, when fully familiar, one only recognizes the Dharmakāya and does not recognize external objects; that is called realizing the Great Dao, and at that time even contemplation is not needed.

"On the extinction of thought, stabilize firmly; when thoughts have no continuity, the View of Dharmakāya is not forgotten. (This is Action)"

These two sentences, front and back, in this passage discuss "Action." The method of practice of Ganges Mahamudra does not depart from the Marvellous Bright True Mind in any aspect; it is the method of practice of the Highest Vehicle. If understood from a coarse and shallow level, it is very likely to be comprehended wrongly. Let us try to analyze this passage from two levels.

First level: "On the extinction of thought, stabilize firmly." "On the extinction of thought" means at the place where a thought is cut off, when delusive thoughts stop. "Stabilize firmly" means the mind does not waver, peacefully entering concentration. "When thoughts have no continuity, the View of Dharmakāya is not forgotten." "Thoughts have no continuity" means not a single thought arises; this is "śamatha" (Stopping). "The View of Dharmakāya is not forgotten" means clearly distinct; this is "vipaśyanā" (Observation). You can certainly hear that explaining it this way is talking about the kung-fu of sitting meditation and entering concentration, the kung-fu of Śamatha and Vipaśyanā. We have discussed Ganges Mahamudra quite a lot; you will certainly say: "This does not seem to be the method of practice advocated by Ganges Mahamudra, but doesn't this passage say exactly this?" Actually, this is not the meaning. This is understanding the literal meaning coarsely, or rather, the surface meaning of this passage. "Interpreting the meaning literally is the injustice of the Buddhas of the three times"; now let us go one layer deeper, into the inner meaning, to explain this passage.

Second level: "On the extinction of thought, stabilize firmly"; "extinction of thought" does not mean not a single thought arises. Because "delusive thoughts and afflictions are all the appearance of the intrinsic awakened wisdom of the Dharmakāya," if one can turn the light around in a single thought and recognize the Dharmakāya, then delusive thoughts are no longer delusive thoughts. Recognizing the Dharmakāya and not identifying with delusive thoughts is "extinction of thought." "On the extinction of thought, stabilize firmly" means firmly and solidly recognizing the Dharmakāya on the basis of such recognition of "recognizing the Dharmakāya and not identifying with delusive thoughts"; this is the Great Meditation of no-exit and no-entry. "When thoughts have no continuity, the View of Dharmakāya is not forgotten"; if one forgets that "delusive thoughts and afflictions are all the appearance of the intrinsic awakened wisdom of the Dharmakāya," then delusive thoughts are delusive thoughts again, which means thoughts have continuity, and the Dharmakāya is lost. If one is alert at all times and places, firmly recognizing the Dharmakāya, then the current thought is non-thought, which is thoughts having no continuity, and the View of Dharmakāya is not forgotten. The first sentence speaks of "extinction of thought"—recognizing the Dharmakāya, which is Realizing the Principle, Apprehending the Mind and Seeing the Nature. If one can "stabilize firmly," then it is done once and for all. If one has not attained firmness, then there is the second sentence. The second sentence is the practice of dense protection and contemplation.

The Diamond Sutra says: "One should produce the mind without dwelling anywhere"; the "should" here refers to responding to affairs, responding to things, and responding to ten thousand opportunities. With people coming and going, one still has to respond, and it is inevitable that thoughts arise and the mind moves, but this is the marvellous function of the original nature; as long as one does not dwell or attach, and does not run after thoughts, it is enough. Just as a thought arises, one does not see a thought that can arise; this is called stabilizing firmly. It does not mean not a single thought arises, sitting there dead and unmoving. We make use of delusive thoughts to deal with people and handle daily affairs, but not running after delusive thoughts. Our True Mind remains non-dwelling and non-following, unmoving and unwavering. "Thoughts have no continuity" means not letting delusive thoughts continue uninterrupted, climbing on conditions ceaselessly. From Zhang San associating to Li Si, from Li Si associating to Zhao Wu, from Zhao Wu associating to Wang Liu... delusive thoughts flying in confusion without ceasing, that is bad. At this time, one must have a stern awakening and pay it no heed, and the delusive thought is cut off. Yesterday someone asked me about the question of practicing Chan (Zen); he said he likes to practice Chan and investigate "Who is reciting the Buddha's name?", but he can never arouse the sensation of doubt. I told him: Practicing Chan requires arousing the sensation of doubt; if you cannot arouse the sensation of doubt, it is terrible. Or change the method; when a thought comes, you ask where it comes from; not paying attention to the thought, but pursuing its source. When the thought subsides, you ask where it goes; not keeping the thought, but watching its place of extinction. Like a cat catching a mouse; the cat crouches at the mouse hole; as soon as the mouse pokes its head out, the cat pounces immediately. The mouse is a metaphor for delusive thought; you must be alert like a cat at all times; as soon as a delusive thought shows its head, immediately pursue its origin. When the delusive thought subsides, you watch its place of extinction. This is the Dharma gate of practicing Chan; the purpose is also to cause "thoughts to have no continuity." Working like this for a long time, the continuity of thoughts changes from familiar to raw, and the non-continuity of thoughts changes from raw to familiar. When the Kung-fu is mature, upon touching an opportunity or condition, the mind that can look and the thought that is looked at vanish into formlessness in an instant; with a sound of "Ka!", subject and object are both forgotten, root and dust fall away, and you realize the Great Dao.

As for "the View of Dharmakāya is not forgotten," this is still doing work, being alert at all times and places, not forgetting the Dharmakāya. This is the Action of "View, Meditation, Action," still in the position of practice. At the moment of sudden realization of the Great Dao, the View of Dharmakāya is also unobtainable. In the past, there was a monk who was good at explaining the Vimalakīrti Nirdeśa Sūtra; Chan Master Dongshan asked him: "That which cannot be known by wisdom, and cannot be cognized by consciousness, what words do you call it?" He answered: "Words praising the Dharmakāya." Chan Master Dongshan said: "Calling it Dharmakāya is already praising it." Calling it Dharmakāya is already praising it; saying further words of praise like "cannot be known by wisdom, cannot be cognized by consciousness" is putting a head on top of a head, a superfluous action. These are words of someone who has reached home. Chan Master Dongshan usually taught students to "Walk the Bird's Path"; the Bird's Path is a narrow road, a sheep-gut trail. A monk asked Dongshan: "Master usually teaches students to walk the Bird's Path; I wonder, what is the Bird's Path?" Chan Master Dongshan answered: "Not meeting a single person." The Great Road, with heavy traffic, has very many people; walking the Great Road is a metaphor for mixed thoughts growing in thickets and delusive thoughts flying in confusion. The Bird's Path, a narrow and secluded trail, is often walked by no one; walking the Bird's Path is a metaphor for the mind being like still water, with not a single thought arising. The monk asked again: "How to walk?" Dongshan said: "One must go without selfishness underfoot." Walking the Bird's Path refers to the journey of the mind; without selfishness underfoot means the Mind-ground is selfless; when the Mind-ground is selfless, heaven and earth are wide. Why do delusive thoughts fly in confusion and attachment lingers? It all arises from one's own selfishness. If the Mind-ground is selfless, seeking delusive thoughts is completely unobtainable. The monk asked again: "Just like walking the Bird's Path, could this be the original face?" Dongshan asked back: "Why is the Acarya upside down?" The monk said: "Where is the student upside down?" Chan Master Dongshan said: "If not upside down, why do you take the slave to be the husband?" The original face is the master; walking the Bird's Path is the method of practice, only a marvellous function, a servant, not the master. If one views "walking the Bird's Path" as the original face, this is calling the slave the husband; is this not upside down! The monk asked again: "What is the original face?" Chan Master Dongshan said: "Not walking the Bird's Path." When speaking of the original face, one does not even walk the Bird's Path. Therefore, "On the extinction of thought, stabilize firmly; when thoughts have no continuity, the View of Dharmakāya is not forgotten" is only a method of practice. Precisely speaking, this sentence is not ultimate; it is not yet the original face; it is still "walking the Bird's Path," still on the way. Wait until the Kung-fu is done familiarly, with a sound of "Ka!" breaking open the Original, the View of Dharmakāya is also unobtainable, then one "does not walk the Bird's Path," and fundamentally has never walked any Bird's Path.

"Mind focuses on eyes, eyes focus on space; this is the essential within all essentials. (Must refer to Yangti practice)"

"Mind focuses on eyes, eyes focus on space." When we usually do work, the mind must be alert, the mind watching the eyes, the so-called "Mind Eye." Bai Juyi had a poem in his later years: "How to deliver the Mind Eye? A single phrase of Amitābha." It mentioned "Mind Eye." The eyes watching space is the Mind Eye observing emptiness. It means emptying everything out; everything is unobtainable. Seeing anything, do not hang it on the mind, equal to not having seen. Although seeing, there is nothing seen; it does not mean closing the eyes and not seeing. Although hearing, there is nothing heard; it does not mean stuffing the ears and not hearing. "Not not seeing, not not hearing; clearly aware of it, not attaching to seeing and hearing." Working like this, one can definitely realize the Great Dao. "This is the essential within all essentials"; this is the heart-essential within all heart-essentials. Practice must have secrets/knacks; this is the most important secret among all secrets. This "essential within essentials" can refer to what "Yangti" (Yangdui) says. Yangti is a Dharma lineage of the Esoteric School. It means all dharmas are inseparable, and sentient beings of the five realms are all pure bodies. A pure body is the Dharmakāya; the bodies of gods, humans, animals, hungry ghosts, and hell-beings are all the pure Dharmakāya. Just as Chan Master Yongjia's Song of Enlightenment says: "The actual nature of ignorance is the Buddha-nature; the illusory empty body is the Dharmakāya." These are words of someone who has reached home. When the Esoteric School practices to the Unsurpassed Division, it runs in the same track as the Chan School, so it is said that the Chan School is the "Great Esoteric School."

Labels: 0 comments | | edit post
Is Abhinavagupta or Kashmir Shaivism Teaching a Nonsubstantialist View?
Soh

Mr. A: "Consciousness is nothing but the fact of appearing.”

Looks like Abhinavagupta got it 🙂

Soh: Not necessarily... you can't just pick one phrase and say he got it. You have to read everything. It can still be substantialist nondual. Kashmir Shaivism generally is mainly substantialist nondual or a "One Mind" teaching.

Soh: [Excerpt from my article: Different Degrees of No-Self] https://www.awakeningtoreality.com/2020/04/different-degress-of-no-self-non.html

In the past, many years ago, I visited a Zen center in Geylang many times, whose master is a very famous Korean Zen master with many established dharma centers throughout the world, who passed away in the early 2000s. I found his writings quite resonating because he was able to express simply and articulately the state of no-mind. I read many books by him. He even said things like, "your true self has no outside, no inside. Sound is clear mind, clear mind is sound. Sound and hearing are not separate, there is only sound.", and so on.

However, I was dismayed to find out later that he was having the experience of no-mind but the view of one mind, meaning that he has not had the realisation of anatman that penetrated the view of inherent existence. As a result, despite his nondual experience, he was still unable to overcome the view of an inherently existing one substance modulating as many, which is the view of substantiated nonduality (nondual based on substance or essence view). I only realised this after reading in more details his views and writings and found an article where he expressed that Dharma-nature is the universal substance which everything in the universe is composed, is an unchanging substance that is formless like H2O but can appear as rain, snow, fog, vapor, river, sea, sleet, and ice, and everything is different forms of the same universal and unchanging substance.

It is clear to me that he experiences nondual and no-mind, but what he said above is still precisely reifying an ontological, universal, one, indivisible and unchanging source and substratum that is the "one without a second" manifesting as many. This is having a view of inherent existence pertaining to a metaphysical source and substratum even though it is nondual with phenomena.

I informed John Tan the above in 2018 and he replied, “To me yes. Mistaken experience due to lack of view. That is Zen's problem imo. No mind is an experience. Insight of anatta must arise, then refine one's view." (This is a general trend but there are many Zen masters with clear view and deep realisations too).

Another American Zen writer, whose books I have enjoyed reading and found to be quite resonating in many ways, because he was able to express the experience of no-mind and what I call Maha total exertion. He wrote that the Buddha mind is mountains, rivers, and the earth, the sun, moon, and stars. And that "In the state of authentic practice and enlightenment, the cold kills you, and there is only cold in the whole universe. The heat kills you, and there is only heat in the whole universe. The fragrance of incense kills you, and there is only the fragrance of incense in the whole universe. The sound of the bell kills you, and there is only “boooong” in the whole universe…" This is a good expression of no mind.

However, later on, upon further reading, I was disappointed to find out that he is still lacking realization into anatman, and hence did not go beyond the view of one mind yet having no mind experience. He continued to assert that "Objects of mind come and go in an endless stream, contents of awareness arise and cease – mind or awareness is the unchanging realm in which objects come and go, the immutable dimension wherein the contents of awareness arise and cease", and although he sees awareness as unchanging while all phenomena are changing, he insists awareness is nondual with phenomena: "In short, reality is nondual (not-two), thus everything in reality is an intrinsic aspect or element of that one reality."

It is clear that despite his nondual experience up to no mind, the view of inherent existence is very strong, and subtly dual. The desync between view and experience persists. It is having the atman view of an unchanging and inherently existing one reality yet being nondual with everything. I could go on and on and cite countless other teachers and practitioners, whether Buddhist or non-Buddhist, that are having this problem, because it is very common.

This is why anatta is not just the experience of no-mind, or a nondual experience, or even the realisation of the non-division between subject and object, perceiver and perceived, hearing and sound. Many practitioners and teachers unfortunately mistaken it to be so. It should instead be a realization that sees throughs, cuts through the view of inherent existence of a source/substratum/awareness. It is the realization that only vivid luminous manifestation knows and rolls without ever a knower or an agent, much like there is no wind that is the agent of blowing or lightning that is the agent of flash (both are just dependent designations and mere names）, and also there is no ontological or metaphysical essence that exists in any way or form.

So after breakthrough from I AM to nondual, it is crucial to get out of “one substance” view and phase through the realization of anatman. Even this is just a start.

In recent weeks more people realized anatman in my blog and I have been guiding them into deeper insights into dependent origination and emptiness. However, genuine insights of emptiness and dependent origination cannot be understood without deep understanding of our consciousness, our empty clarity. I generally do not confuse people too much on dependent origination and emptiness until they are thoroughly clear about the realization of anatta through the two stanzas, the 2 authentications of anatta, because that is the base. Everything is empty of inherent existence but vividly clear and radiant, everything appears because it is all radiance of clarity. Therefore to have deep insight, the direct authentication of one's radiance and clarity is crucial. Anatman realization is key.

In the first stanza, the background subject, agent, watcher, doer is seen through, everything is spontaneous arising. In the second stanza, seeing is just the seen, one’s radiance clarity and presence-awareness is directly authenticated as all appearances, as all mountains, rivers, the great earth.

Both stanzas are equally important. Lacking this direct authentication of radiance as all vivid appearance, this powerful taste and insight of all transience as Presence-Awareness, is not what I call an authentic realization of anatman. It can be either an intellectual understanding, or still skewed towards non-doership, not yet nondual and anatta. Yet even if one has the realization of awareness as vivid appearance, it can still fall into substantialist nondual, so one must be careful to deepen insight and see through any remaining views and sense of an inherently existing and unchanging awareness.

The two authentications of anatta are like what I wrote earlier:

Stanza 1

There is thinking, no thinker

There is hearing, no hearer

There is seeing, no seer

Stanza 2

In thinking, just thoughts

In hearing, just sounds

In seeing, just forms, shapes and colors.

This must be recognized as a dharma seal. The insight that "anatta" is not merely a stage but the very seal of dharma must arise to progress further into the effortless mode. In other words, anatta is the nature of all experiences and has always been so—there is no "I." In seeing, there is only what is seen; in hearing, only sound; and in thinking, only thoughts. No effort is required, and there has never been an "I."

Therefore, it is important to emphasize anatta as the realization of a dharma seal—in seeing, only the seen appears, with no underlying seer. This is not merely a stage where the sense of a seer dissolves into mere appearances; such a stage may occur without the prajñā wisdom that penetrates and sees through the illusory construct of an internal reference point, the notion of an inherently existing perceiver. Experiencing no-mind is not particularly difficult or uncommon, yet truly realizing anatta is much rarer—even though it is only the beginning on the path to Buddhahood. Many focus on the experience, missing the clarity needed to discern the differences. It is rare to find practitioners and teachers who have truly realized anatta. Most people with nondual experiences take "in the seen, only the seen" as simply a state of no-mind, rather than the more profound realization that perceives the fundamental emptiness of a self, a perceiver, or any independent agent, or an ultimate awareness, perceiving, or a perceiver that exists apart from manifestation. In truth, there has always never been a seer nor an inherently existing seeing or awareness apart from what is seen/sensed/cognized, and this is a truth that is to be directly realized as always already been the case, not a transient stage of experience.

Soh: I think Malcolm's Kashmir Shaivist interviewer is also at that one mind~no mind phase.

Mr. A: Christopher Wallis? Who was the American Zen master btw?

Soh: The Korean Zen teacher is Seung Sahn. The American Zen writer is Ted Biringer. I'm not familiar with Christopher Wallis, but it's a very common trend.

Soh: [Quoting Abhinavagupta]

"The existence or non-existence of phenomena within the domain of the empirical (iha) cannot be established unless they rest within consciousness. In fact, phenomena which rest within consciousness are apparent (prakasamana). And the fact of their appearing is itself their oneness {abheda) with consciousness because consciousness is nothing but the fact of appearing (prakasa). If one were to say that they were separate from the light of [that consciousness] and that they appeared [it would be tantamount to saying that] 'blue' is separate from its own nature. However, [insofar as it appears and is known as such] one says: 'this is blue'. Thus, in this sense, [phenomena] rest in consciousness; they are not separate from consciousness.

...

The universe and consciousness are two aspects of the whole, just as quality and substance constitute two aspects of a single entity. The universe is an attribute (dharma) of consciousness which bears (dharmiri) it as its substance.

...

Thus consciousness contains everything in the sense that it is the ground or basis (adhara) of all things, their very being (satta) and substance from which they are made. But, unlike the Brahman of the Advaita Vedanta, it is not the real basis (adhisthana) of an unreal projection or illusion. Consciousness and its contents are essentially identical and equally real. They are two forms of the same reality. Consciousness is both the substratum and what it supports: The perceiving awareness and its object. In this respect, the Kashmiri Saiva is frankly and without reserve an idealist."

Soh: This is still a substantialist nondual view. Consciousness is unchanging and ultimate, but it is nondual and identical with appearance insofar as whatever appears, that appearance is consciousness modulating as the appearance. But consciousness still exists unchangingly and does not disappear with the disappearance of that particular appearance.

That is also similar to my "One Mind" phase understanding, prior to anatta.

This part: "If one were to say that they were separate from the light of [that consciousness] and that they appeared [it would be tantamount to saying that] 'blue' is separate from its own nature." — itself still establishes an ultimate nature that is irreducible and the ultimate constitutive element of every phenomena, the one substance of all phenomena.

This will be equally negated in Madhyamaka. Malcolm gave a good analogy:

Wetness and Water (by Acarya Malcolm Smith)

What do you mean by "nature?" Most people mean something that is intrinsic to a given thing. For example, common people assume the nature of fire is heat, the nature of water is wetness, and so on.

Bhavaviveka, etc., do not accept that things have natures. If they did, they could not be included even in Mahāyāna, let alone Madhyamaka.

...

The idea that things have natures is refuted by Nāgārjuna in the MMK, etc., Bhavaviveka, Candrakīrti, etc., in short by all Madhyamakas. A "non-inherent nature" is a contradiction in terms.

The error of mundane, conventionally-valid perception is to believe that entities have natures, when in fact they do not, being phenomena that arise from conditions. It is quite easy to show a worldly person the contradiction in their thinking. Wetness and water are not two different things; therefore wetness is not the nature of water. Heat and fire are not two different things, therefore, heat is not the nature of fire, etc. For example, one can ask them, "Does wetness depend on water, or water on wetness?" If they claim wetness depends on water, ask them, where is there water that exists without wetness? If they claim the opposite, that water depends on wetness, ask them, where is there wetness that exists without water? If there is no wetness without water nor water without wetness, they can easily be shown that wetness is not a nature of water, but merely a name for the same entity under discussion. Thus, the assertion that wetness is the nature of water cannot survive analysis. The assertion of all other natures can be eliminated in the same way.

...

Then not only are you ignorant of the English language, but you are ignorant of Candrakīrti where, in the Prasannapāda, he states that the only nature is the natureless nature, emptiness.

Soh: And as John Tan said before:

"They are flat, mutually dependent, and without hierarchy. A mixed-up view cannot lead to the taste of the natural state and spontaneous presence.

We must release the mind from any view of a substrate in any form—such as a field, energy, consciousness, space, chi, law, etc. Only then can we slowly understand why the conventional is so important.

Understand how 'dependent arising' works and see the logic of it clearly. The mind will release itself if one is truly without substrate, whether conceptually or non-conceptually.

Since view is experience and experience is view, keep refining it, and the experience will come naturally.

If you find yourself attached and holding on, it means you are not in the right view. The right view has no path; it is a natural state that is open, luminous, empty, and free.

99.9% of analysis will land in some form of substantialism."

Mr. A: Christopher Wallis is who interviewed Malcolm. Did you listen?

Soh: Oh yes, now I remember. That's the Kashmir Shaivism teacher I said was in "One Mind to No Mind" territory. He holds the view of a universal substance of all phenomena but manifesting as all transient phenomena. That is still "One Mind."

0 comments | | edit post