真心直說 1.21

1.21

Someone asked: "Regarding the aforementioned ceasing of delusion, I wonder: is it practiced only while sitting, or does it also apply to walking, standing, and so forth?"
I answered: "Sūtras and treatises mostly speak of sitting practice because it is easy to accomplish thereby. It also applies to walking, standing, and so forth, because with time it gradually becomes well-practiced and mature. The *Dàshéng qǐxìn lùn* says: 'If one cultivates cessation, one stays in a quiet place, sitting upright with an aligned intention, not relying on breath, not relying on forms and colors, not relying on space, not relying on earth, water, fire, or wind, even up to not relying on seeing, hearing, perceiving, or knowing. All thoughts are eliminated following each remembrance, and the thought of eliminating is also dismissed, because all dharmas are originally free of thought, neither arising thought by thought nor perishing thought by thought. Nor may one, following the mind, externally think of objects and afterward use the mind to eliminate the mind. If the mind becomes scattered and distracted, one should immediately rein it in to abide in right mindfulness. As for this right mindfulness, one should know that there is mind only, without external objects; and further, this mind also lacks self-nature—it is unobtainable thought by thought. If one arises from sitting, goes, comes, advances, stops, or performs actions, at all times one should constantly be mindful of skillful means and observe in accordance [with them]. Through prolonged practice and maturation, that mind will be able to abide. Because the mind abides, it gradually becomes sharp and keen, and one accords and enters the tathatā-samādhi, deeply subdues the afflictions, increases faith, and quickly achieves non-retrogression—excepting only those with doubts, disbelief, slander, grave transgressions, karmic hindrances, conceit, and indolence; such people cannot enter.' According to this, it applies to all four postures. The *Yuanjue jing* says: 'First rely on the Tathāgata's practice of śamatha, strictly uphold the prohibitions and precepts, dwell peacefully among the assembly, and sit quietly in a tranquil room.' This refers to the initial practice. Yongjia says: 'Walking is also Chan, sitting is also Chan; speaking, silent, moving, still—the essence is constantly at ease.' According to this, it also applies to all four postures. In terms of overall effort, if one cannot even calm the mind while sitting, how could one enter the Way while walking, standing, and so forth? If one is a person whose practice has matured, though a thousand sages should appear, they will not startle him awake; though ten thousand kinds of demons and sprites arise, he will not look back at them. How much less could he fail to apply effort while walking, standing, and sitting? For example, when someone harbors hatred toward another person, even while walking, standing, sitting, lying down, eating, drinking, moving, and functioning, at all times he cannot forget it; wanting to cherish and love another person is just like this. Now, hatred and love are matters of a mind that possesses thoughts, and they can still be contained within such a mind; now applying effort is a matter of no-mind—so how could one doubt that it would not constantly be present in the four postures? One need only fear not having faith and not doing it; if one does it and has faith, the Way will certainly not be lost within the deportments."