I. Watch Your Mind
Bodhidharma 1 : The one, dharma of mind-watching embraces all activities; it is thus called, conclusive and fundamental.
Bodhidharma 2 : The mind is the source of the tenthousand dharmas; every dharma is derived from the mind; if the mind were understood, ten-thousand acitvites would also be completed.
As if every branch, flower and fruit of an immense tree were possible from one root; to toke care of the tree, one should sustain the root to provide life.
To destroy the tree, one should remove the root to allow it to die.
When the mind is understood, cultivating Tao is easily accomplished with little effort. If not, it is a useless effort without result.
Therefore, you should know that all the good and the bad comes from the mind in itself.
Looking for it outside the mind is not right.
II,A. Mind Motives of the Pure and Tainted Dharma
Bodhidharma:3 Four4 elements and five skandhas are originally void, and self-less. But, you should know there are two different functions of the mind.
What are the two?
The first is of the pure mind; the second is of the tainted mind.
The pure mind means the non-karmic and unmovable true mind-as-it-is.
The tainted mind means the quo-karmic, unenlightened, dark mind.
These two different minds are originally cohesive.
Under karmic conditions, they coexist without affecting each other.
Pure mind always enjoys5 the good cause. Tainted mind always thinks of evil works.
If the unmovable mind were awakened and understood, the enlightenment could not be tainted.
One is called a holy sage, who, free from suffering, attains Nirvanic Happiness. One entangled and covered by tainted, evil works is called an ordinary-being: He continuously falls into three different cosmos and receives many sufferings.
Why? Because the tainted mind blinds one to the essence of the unmovable true mind-as-it-is.
II.B. True Mind Is Not Disclosed because of Delusion
In the Ten-Mind-Worlds Sutra:
Within the body of an indigent-being is a diamond Buddha-nature;
Like the luminous radiance, of bright sunshine and as vast and limitless;
But, 'its just not visible because of the black cloud of five skandhas;
Like a candle(which cannot be seen) inside a bottle.
Also, in the Nirvana Sutra:
All indigent-beings have the Buddha-Nature;
But have not attained Nirvana, because the unenlightened darkness has concealed it.
II.C. Good Dharma Is the Root of Enlightening
By Buddha-nature we understand the enlightenment.
If one enlightens himself, and self-gnostic wisdom is brightened by separation from what is covered, it is called the complete liberation.
Then, it is certain to be known that all good dharma is the root of the enlightenment.
By the root of enlightenment, each and every tree of virtue and merit will appear; and also, the fruits of Nirvana can be perfected.
This is what we call;6 right-mind-watching.
III.A. Evil Dharma Is the Root of Three Poisonous Minds
Hye Ka; What is the root of the unenlightened, dark mind and all sin?7
Bodhidharma: The unenlightened dark mind has eighty-four thousand sufferings (defilements) and lusts; the sins are as many as the sands of the Ganges River.
In short, they are all derived from three poisons; greedy mind, angry mind, and ignorant mind.
These three poisonous minds are like one immense tree having only one root but an immeasurable number of branches and leaves.
The three poisonous minds originally prevailed over all sins.
Furthermore, when this poisonous root creates all varieties of karmic sins, it is actually a hundred, thousand, or even ten-thousand times bigger than the simile of branches and leaves.
III.B. Original Face of Six Thieves
These three poisons came from the essential one body.
When it is transformd according to the six sense roots, it becomes six thieves; and six thieves are sex consciousnesses.
These six consciousnesses create evil karmas when they respond to the six roots; it will automatically be affected by the outer perspectives and become an obstacle for truth-as-it-is.
That is why we call them six thieves. As a result of these three poisons and six thieves causing confused body and mind, all indigent-beings fall into life-death and enter the six branches of the karmic-chain.
Thus, all the sufferings follow.
Is is like one great river formed by the gathering of many small, ceaselessly flowing streams to make ten-thousand miles of meandering river current.
IV.A. Cut Out the Three Poisons
If one cuts out the root and stream, then all flowing will cease; one who wishes to attain Nirvana [must] turn the three poisons into the three immaculate precepts [practice good dharma, liberate all indigent beings, and uphold the precepts] and turn the six thieves into the six paramitas.
Then, naturally, one will be free from all suffering.
IV.B. Three Different Cosmos Enlightenment Gives You Freedom from
Bodhidharma:8 All the karmic sequences in the three different cosmos only came from the mind.
If you awaken the mind, even though you are in the three different cosmos you will be free from them.
Three different cosmos are three kinds of poison: Greed, the world of desire; Anger, the world of visual form; and Ignorance, the formless world.
By these three poisons all bed karmic causes will be created and karmic effects will be built; thus, allowing entry into the six branches of karmic sequences(i.e., wandering around like a wheel).
These are what we call, three different cosmos.9
V. Confusion Creates the Six Branches
If10 an indigent-being practices the good without understanding the right motive (of the enlightenment), he cannot avoid the three different cosmos, and will be reborn in the Three Light Branches.
What are the three light branches?
If one practices the ten good conducts (three by body, four by mouth, and three by will) with a confused mind, but wishes happiness, then he cannot escape the desire of happiness, and he will be born in heaven.
If one practices the five great precepts with a confused mind, but still creates delusory hatred and love, then he cannot escape the feeling of anger, and he will be born in the human-body.
If one practices the evil dharma by clinging to the form of doing with a confused mind, but looks forward to fortune, then he cannot escape the ignorance of non-virtuous wishes; and he will be born an Asura branch.
These are the three light branches.
What are the three heavy branches? They are the creation of bad karma by the licentious use of the three poisonous minds.11
The abundantly greedy one will become the hungry ghost branch.
The abundantly angry one will fall into the hell branch.
The abundantly ignorant one will go to the animal branch..
The combination of these three heavy and light branches becomes the six branches.
Therefore, you should know that evil karma came from the mind. If the mind were controlled well, separated from all sins, then the karma in the three different cosmos would naturally disappear.
All suffering would vanish; that is why it is called Nirvana.
VI. By Three Poisonous Minds, a Centillion Number of Things Appear
Once he was asked12 about the centillion number of things.
Bodhidharma: This is also the three poisonous minds by which countless(in Sanskrit it is, asamkaya, in Chinese it means count-less, in English it is, centillion) centillion bad thoughts arise in the mind numbering as many as the sands of the Ganges River, each thought lasting for one kalpa. The Ganges sands are countless. Because the three poisonous evil thoughts are as many as the sands of the Ganges River, we say countless.
Self-nature of truth-as-it-is is already surrounded by the three poisonous minds. Until all bad thoughts numbering as many as the sands of the Ganges Rver are transcended; how can Nirvana be attained?
If one now eliminates greed, anger, and ignorance,13 it is the same as transcending centillion kalpas. The indigent-beings living in the last era of the world are dull;14 they just do not understand Tathagata's deep and sublime truth and the three-centillion kalpas' secret word, and say,
After three-centillion kalpas have passed,
One may become Buddha::
What a terrible misunderstanding! Which let the cultivators from the last era of the world would retreat from the way of great enlightenment.
VII. Further Elucidation of Three Immaculate Precepts and Six Paramitas
Hye Ka: As I am concerned, in order to attain the Buddha-Tao a student must practice the three immaculate precepts and six perfections. Why do you say to uphold only the dharma of watching the mind?
Without keeping the precepts, how can one attain the Buddhahood?
Bodhidharma: Three immaculate precepts mean eliminating the three poisonous minds. When one poisonous mind is eliminate, an immeasurable bundle of the good will be completed.
Three of them together mean if one could eliminate all three poisonous minds, then, the three immeasurable goodness could be gathered together in the mind.
Six perfections (in Sanskrit it means Paramita; in Chinese it means, cross-over-to-the-other-shore; in English it means, perfection) mean to give light to the six sense roots.
If the six sense-roots were immaculately purified without the taint of worldly defilement, then one would arrive at the other shore free from bewilderment. That is why we say, six paramitas.
Hye Ka15: In the three immaculate precepts, one vows to nullify all sins, vows to practice all the good, and vows to liberate all indigent-beings.
Now you are saying, only eliminate the three poisonous minds; is this not contradictory?
Bodhidharma: Whatever Buddha said in the sutra is true and has no fault.
The Bodhisattva-Mahasattvas took three different vows when they cultivated the conducts of the Bodhisattva.
In order to prevail over the three poisonous minds, they uphold the three great vows and keep the three immaculate precepts; to keep the precept means to prevail over the poisonous greed, because one vows to cut out various sins.
To practice meditation means to prevail over the poisonous anger, because one vows to cut out various sins.
To perfect the wisdom is to prevail over the poisonous ignorance, because one vows to liberate indigent beings.
By upholding the three immaculate dharmas of precept, meditation, and wisdom, one overcomes the three poisonous karmas and attains Buddhahood. If the three poisonous minds were controlled, everything would be diminished.
That is why we call it eliminating. If the three immaculate precepts were upheld, then every good would be fulfilled.
That is the reason it is called cultivation. Nullifying sin and cultivating the good will result in complete perfection; 'I's and others will benefit and free all indigent-beings.
That is why it is called liberation [perfection].
Therefore, practicing the precepts is not departed from the mind.
VIII. Pure Mind; Pure Buddha Country
If my mind is pure, every indigent-being's mind is pure. As the sutra says:
When the mind is dirty, the indigent-being is also dirty. When the mind is pure, the indigent-being is also pure.
It also said,
In order to purify the Buddha-country, first purify your mind. When your mind is purified, Buddha-Country will be purified.
If you can control the three poisonous minds well, the three immaculate precepts will automatically be perfected.
IX. Further Explanation of the Six Paramitas
Hye Ka: The six paramitas are contribution, upholding precepts, patience and tolerance, zeal in progress, serenity, and wisdom. And now you have said, 'when the six sense roots are pure, that is the six paramitas'; what does that mean?
Budhidharma: If you want to practice the six paramitas you have to purify the six sense roots; to do that you must prevail over the Six Thieves.
If you get rid of a thief in the eye, then you will be free from the color of outer perspectives; your mind would not be stingy anymore. And then you can call it unconditional contribution.
If you get rid of a thief in your ear, then you will be free from the sound of outer perspectives. That is why they call it upholding the precepts.
If you get rid of a thief in your nose, then you will be free of both stench and fragrance. That is the reason they call it patience and tolerance.
If you get rid of a thief in your tongue, then you will be free of any craving for evil taste. Whether speaking or reading, you would not raise any thought of dislike. That is why it is called, zeal in progress.
And if you get rid of a thief in your body, then you will be superb and immovable by any affection. That is why it is called, unmovable serenity.
If you prevail over the consciousness thieves, then you will not chase the ignorant darkness, will always practice the self-gnostic wisdom, and will cultivate all various virtue and merit. That is why it is called wisdom.
Besides, wisdom means, 'carrying out'; so, the six perfections, like a ship, carry the indigent-being toward the other shore; that is why they call the six paramitas, or liberation, crossing-to-the-other-shore.
X. Milk of Truth
Student: I heard that Buddha drank three bucketfuls and six bowlfuls of milk before he attained Buddhahood.16
Why do you now say, complete liberation (Nirvana) can be attained by watching the mind?
Bodhidharma:17 The milk Buddha drank is not ordinary, impure milk, rather milk of the immaculate truth-as-it-is.
Three bucketfuls mean three immaculate precepts. Six bowlfuls mean six paramitas; Buddha attained the Tao by drinking of this immaculate truth-milk.
If one says rather, 'Buddha drank the milk which comes from the carnal knowledge complicated by dirty and soured milk', this is actually humiliating the Buddha.
The name, Tathagata implies the meaning of, frimness of a diamond, and imperishable and nonkarmic True-Body; it is already free from ordinary sufferings.
How can thirst be satiated by this impure milk?
A sutra says,
This ox does not reside in higher valley,
This ox does not eat crops or any chaff,
Nor play with other oxen.
Its body has purple jade-like golden color.
This ox is no different from the luminous omnipresent, Buddha18; with great love and compassion, it has pity for all indigent-beings. The immaculate Dharma-Body produced the sublime truth-milk of the three immaculate precepts and six perfections and nursed all who wished to attain complete liberation. Not just Buddha himself, right and true Tao.19
XI. What Is Church?
Student: In the Sutra it says that,
Building a church and carving holy images,
Burning incense, scattering flowers,
Burning everlasting candles, or
Having a ceremony six times a day;
By the virtue and merit of practice, anyone will attain the Buddha-Tao.
Now you are telling me one truth of mind-watching embraces all activities!
It must be a joke!
Bodhidharma: Indigent-beings have dull minds, lack wisdom and do not know the deep and sublime truth.
That is the reason uncountable expedient methods help all indigent-beings and expose the formless-doing through the form-if-doing.
Without cultivating the inside of your mind, just looking for fortune outside of your mind is not the right thing to do.
Building a church(immaculate zone in Sanskrit) means getting rid of the three poisonous minds and always having clean sense roots. By this, body and mind are humble and immaculate on either side; this is, the building of a church.
XII. Casting the Image of Buddha
For every indigent-being casting Buddha's statue, is the motivated action to attain Buddha-Tao.
They symbolically make Tathagata's figure and sublime form to cultivate all the actions of enlightenment.
This does not refer to statue that was made by the process of molding using gold or copper.
Therefore, one who wishes to attain the complete liberation should think of his own body as a melting pot, dharma as a fire, wisdom as a technician, and the three immaculate precepts and six perfection as a casting dome.
Thus, the Buddha-nature of truth-as-it-is, is melted and put into the casting dome of all precepts.
Follow and uphold all the teachings without missing a part.
Naturally, the true form of the image will be completed.
At last it can be called the perpetually sublime dharma-body, which is not the dharma from the form-of-doing.
While looking for the Tao, if one does not know how to draw or mold the true form, how, then, can he achieve virtue and merit?
XIII. What Are the Five Incenses?
Also, the burning of incense does not mean the ordinary form of incense, but the formless-doing or righteous dharma of incense.
It represents prevailing over stenches, eliminating the darkened, evil karmas, and, finally, burning them away.
There are five kinds of righteous truth incenses;
First is the incense of the precept; to nullify all sins and to practice all the good.
Second is the incense of the unmovable serenity; to have faith in the righteous mind without retreating.
Third is the incense of limitless wisdom; to watch the mind alertly from inside and outside of the body and mind.
Fourth is the incense of complete liberation; to release all entanglements of unenlightened darkness. Fifth is the incense of the self-perceiving eye of complete libearation; to always feel and watch clearly, completely of obstacles.
These five incenses are the highest incenses, which cannot be compared with any from the ordinary world.
Even in Buddha's time, he said:
Burn the most valuable incenses with the wisdom-fire and offer to each and Buddha from the ten directions.
People today are so ignorant, they do not understand the true meaning of the incenses. They only try to use outside fire and different forms of material composition of incense for fortune-seeking which is impossible.
XIV. How to Scatter the Flowers?
Scattering the flowers also means the same thing. By spreading the virtuous flowers of the righteous dharma, one helpes sentient-beings. By utilizing all true self-nature-as-it-is, one omnipresently adorns the world. These virtuous flowers are what Buddha praises highly, and which cannot fade or be shed perpetually.
If anyone scatters these flowers, he will receive immaculate virtue and merit.
It should not be said that Buddha asked disciples or indigent-beings to cut beautiful silks or cut the flower blossoms in order to scatter the flowers. If someone says that Buddha requested that, then he is wrong.
Because, one who upholds the precepts should not destroy any part of the universe; even killing by mistake could be a great sin.
Then, how about the breaking of the precepts by deliberately hurting any part of nature?
How can they expect any fortune by this action? Even though of benefit, if detrimental, how can it be right?
XV. What Is Lighting the Candle?
Everlasting candle means the truly awakened mind; candle refers to the brightness of the self-gnostic enlightenment.
Therefore, one who is looking for complete liberation should think of his body as the base of the candleholder and his mind as candleholders; faith as a wick, the incense of the precept at wax or oil,20 and the lighting of wisdom as candle-light.21
You should burn this bright candle(destroyer of darkness) all the time; radiating toward unenlightened darkness and prevailing over it.
If you become enlightened by these dharmas, one by one, it means one candle's light carries over to ten-thousand candles and, finally, to a limitless number.
That is why it is called, the everlasting candle.
Once upon a time there was a Buddha named, lantern-lighter; which is like the lighter of the everlasting candle. An indigent-being did not understand the expediency of the method that Buddha used in his speech, so instead, he demonstrated delusory behavior and attached to the form of doing by burning the sesame oil, lighting the empty rooms, and sincerely thinking, that he is taking refuge in the sutras.
What a great mistake!
Why? If Buddha radiated light from a hair between two eyebrows, it would enlighten the ten-thousand plus eight-thousand worlds.
And if his whole body radiated the light then it would enlighten the whole world from ten directions.
How can we even talk about benefit from ordinary candlelight?
Watch this meaning carefully; you will know what is wrong.
XVI. How to Operate the Tao?
To operate the Tao six times a day implies to operate the Buddha-Tao in the six sense roots all the time.
By operating all good-conducts of enlightenment(so as) to control the six sense roots without abandoning them, is called operating six different kinds of Tao.
Stupa is nothing but body and mind; bright wisdom is the real ceremony of encircling the stupa.22
Past sages attained Nirvana23 by operating this Tao, but people today do not understand this, they would not be called Men of Tao.24
The ignorant ones, without operating within, rater look outside for karmic result thereby tiring themselves, by encircling the stupa day and night.25
But, that is not be beneficial for self-nature at all. What a pity it is!
XVII. How to Discipline Body and Mind
Discipline means, 'everything stays in order'; this means, cultivate the body and mind eagerly and unchaotically.
It also implies, 'protection'; that is, righteously uphold the conduct of the precepts; disallow the six carnal bad feelings, control the three poisonous minds; awaken enthusiastically; be alert; and keep the body and mind pure.
Then if all is done, we can call it maintaining disciplines.
XVIII. What Is the Propper Nourishment?
There are five different kinds of nourishment.
First, the enthusiastic dharma nourishment; depend on the Buddha's right dharma, uphold it with pleasure, and cultivate it.
Second, the meditative, joyful nourishment; inside and outside are tranquil and bright; mind and body are joyful.
Third, the mindful nourishment; always thinking of Buddha mindfully, mind and mouth are in accord with each other.
Fourth, the vowing nourishment: either coming or going, staying, sitting, or lying down, always determined with good vows.
Fifth, the great liberation nourishment; mind is always immaculate and should not be tainted by worldly dust.
That is the reason it is called,26 'proper nourishment.'
XIX. What Is Fasting?
'Fasting' means eliminating the eating of dark and sinful karma; the confused and ignorant people do not understand this and, as a result, create all types of evil karmas by the licentious body and mind and the craving of passionate lust without shame.
They think only of outside fasting, saying that they have kept the discipline; it is like the foolish children calling a decaying corpse a living person.
It is a mistake.
XX. What Is True Prayer?
Prayer means always being in accordance with Truth(Dharma). The essential meaning of doing-prayer can be understood by the action itself. Although it may be of changing appearance, still, the essential meaning cannot be discarded. But, the doing-prayer has what is apparently exposed and what is hidden.
If one understood this, he might be in accord with the dharma.
Generally speaking, prayer means; first respecting highly; second, kneeling down in submission. In this case if one respects the true self-nature, and if unenlightened darkness has knelt down in submission, then it can be called prayer.
Since they respect, they do not humiliate. Since it knelt down, it cannot be negligent. If sinful thought permanently vanishes and good thought steadily stays, then, even though it is not seen from the outside, one is continually in prayer. What is appearently exposed is the physical appearance when they bow in respect. In order to submit their minds and humble themselve, the ordinary-beings kneel down in respect to on outer image of Buddha.
When it is functionig, then it is exposed(as bowing). When that functioning is eliminated, then it is hidden. Only when self-nature and physical form are in mutual accord can inside-wisdom be brightened through physical prayer.
When one is attached to only the outside form of prayers, then he will be negligent, having greed, anger, and ignorance; raises sinful thought inside and have only false prayer outside, which is not real prayer. This is deceiving the sages and fooling the wise ones. The karmic consequence of which endures!
XXI. What Is Bathing?
Hye Ka: As was mentioned in the Hot-House Sutra,
If one helps the monks bathe,
Then he will receive immeasurable fortune.27
Can it be accomplished by just mind-watching?
Bodhidharma: Bathing the monks does not mean the ordinary form of doing with physical functioning.28
It was presented as a metaphor to explain the fundamental truth, including seven things;29
First, clean water;
Second, lighting the fire;
Fourth, tooth brush;
Fifth, cleaning powder;
Sixth, oil; and
Seventh, under clothes.
If one uses these seven dharmas30 to wash and freshen the body, by what can he eliminate dirt from the three poisonous darknesses.
What are the seven dharmas?
First, truthful precepts; warm the moral flaw and cleanse it like clear water washing off all the dirt.
Second, wisdom; Be watchful both inside and outside; just like the flame of fire warms water.
Third, distinction; identify and separate sins; just like soap eliminates all dirt.
Forth, truthfulness; eliminate all untruthful talk; like a tooth brush eliminates stenches from the mouth.
Fifth, right faith: after right determination there is no other secondary thinking; like washing powder rubbed on the body clears up an infection.
Sixth, breath control; control all heavy inclinations; like the oil makes skin soft and lustrous.
Seventh, knowing shame; neglect all bad karmas; like underclothes cover up a naked body.
These seven things are all the hidden dharma inside the sutra. People today just do not know this.
What is the Hot-House? Hot-house implies the physical body. With the fire of wisdom, clean and warm the bathtub of the precepts. Wash the truth-as-it-is and the Buddhahood inside of body; adorn the self with the seven dharmas
All the monks at that time were very bright and wise; they understood what Buddha tried to say and practiced as it was said. And finally they attained the virtues and reached the holy stages. But today's indigent-being is ignorant, dull, and without understanding of this and only says, 'ordinary water will wash these bodies', while saying, 'we sincerely take refuge in Buddha's teaching'.
Is that not wrong?
And furthermore, true Buddha-nature-as-it-is has no mark of ordinary-being and, dirt of the bewilderment originally has no form; how can corporeal water wash the body of unenlightened darkness? It does not make any sense, so how can Tao be understood?
So, contemplate it like this;
This body originally came from an impure greed, where it stinks and excretions are mixed and full, inside and outside.
Although you want to be clean by washing the the body, like trying to wash dirty soil; it can never be purified. So you should know that washing outside, naturally, has nothing to do with what Buddha has to say.
XXII. What Is Chanting?
Bodhidharma31: To chant (recite Buddha) is to practice righteous thought.
Imperfect understanding (which is believing that only certain indigent-beings will be enlightened) is unreliable (devilish thinking).
Right thought will necessarily result in true pleasure.32 By unreliable thought, on the other hand, how can we cross over to the other shore?
Buddha33 means to protect oneself from creation of sin by awakening and watching the body and mind.
Thinking is re-minding, that means, re-collecting the conducts of the precepts without forgetting and practicing diligently.
Understanding this significance at last can be called right-thinking, Therefore, you should know well, thought comes from the mind, not from the word.
By the net, fish can be caught. By speaking, the meaning can be captured.
If it has already the name of 'reciting', then one should recite the essence of (thinking of Buddha).
Without the reality of the essence of chanting, it is useless to recite only the empty name. What benefit can result?
Also, remembering and recollecting are far different in name and meaning. Using only the mouth is chanting, doing with the mind is recollecting.
Therefore, reciting comes from the mind. It is the gateway of awakening-cultivation. On the other hand, chanting from memory belongs to the mouth, which belongs to the form of the sound. Attaching to the form of sound and looking for fortune is wrong.
XXIII. Gathered Forms Returning to the Mind
Therefore, the sutra says,
Whatever has a form, as a whole, is delusory.
And also said,
If by figure one would see me,
If by voice one would hear me,
This one is practicing the evil truth;
Cannot see the Tathagata.
By these contemplations we could easily know that whatever has form cannot be permanent.
Therefore you should know well that all sages in the past time cultivated virtue and merit by talking of nothing but this mind.
Mind is the source of all sages. Mind is the master of all sins. The highest true pleasure34 also comes from the mind. On the other hand, all karmic cycles of the three different cosmos are also raised from this mind.
Mind is the entrance-of-liberation from the ordinary world. Mind is also the landing-pier of Nirvana. One who knows the entrance should not worry about whether he can accomplish it or not.
XXIV. Do Not Fallaciously Build Buddha-Statue of Temple
Foolish people today think that erecting the visual form of a building is of great virtue and merit.
They spend a lot of money and materials.
By doing it they fallaciously kill creatures on the earth and in the water.
And they uselessly, they use manpower to build; wasting the wood boards and blocks and coloring them. It exhausts themselves and confuses others shamelessly.
Now what enlightenment will result?
While one talk about dharma of form-of-doing, they eagerly follow it, but, when they are told of the dharma of formless-doing, they become like a non-responsive blockhead.
While looking for small entertainment, they do not foresee the great suffering in the future.
This kind of study will not only tire them but also cause them to turn their back upon the right way and to turn toward the evil path.
Deceivingly they say, gain the fortunes.
XXV. Final Advice on Mind-Watching
Just watch your mind and be alert. Turn your attention from the outside and radiate within. So let the awakening and watching be perpetually alive and bright.
Cut off the three poisonous mind. Permanently melt them away. Close the door of the six Thieves entrance, so they cannot sneak in.
Then, immeasurable, as the sands of the Ganges River, virtue and merit, various adornment, and dharma will be attained.
Pass over the old beings and attain the holy result. A second could be a far distance away. Since enlightenment is between now and the blink of an eye, why should we wait for grey hairs?
True Dharma gate is so profound and bottomless, how can we talk of it all? We have only been talking of a simple way of watching the mind to let it be seen a little.