I. At the point where not a single thought arises, the clear and distinct numinous knowing is precisely a person’s buddha-nature. If practitioners can truly remain unalarmed and unafraid here, have deep faith without doubt, stand firm, abide in and safeguard it, utterly cleanse away deluded habits, and perfectly realize Buddhahood, this is certainly not a matter of wholesome roots planted by one, two, three, four, or five Buddhas, but of all manner of wholesome roots planted by innumerable Buddhas.

II. Contemplation means to turn the light inward: look within the mind, not outward. Contemplate the point where not a single thought arises—the point before a thought has begun. When a thought arises, see it; do not attend to it or drift along with it. This step is most crucial. If thoughts arise and you do not see them, it will not do.

After directly realizing one’s intrinsic nature, one must contemplate and safeguard it in walking, standing, sitting, and lying down. “Outwardly, do not be pulled along by circumstances; inwardly, do not turn with thoughts” is the best method of safeguarding. When a thought arises, do not abide in it or drift along with it; this is no-thought. It does not mean suppressing thoughts so that they do not arise, nor does it mean extending the period in which not a single thought arises and calling that no-thought.

III. In daily interactions and affairs, one must “in affairs, have no clinging mind; within mind, retain no affair.” That is, while doing something, have no second thought: neither thoughts of gain and loss nor thoughts of praise and blame, success and failure. Once the matter has been done, let the mind remain wholly unencumbered, as though it had never been done. This does not mean avoiding affairs and rigidly abiding in a box of having nothing to do.

IV. After directly realizing one’s intrinsic nature, all deluded mind, deluded imaginings, and deluded thoughts are transformed into the wondrous functioning of the true mind. The distinction between wondrous functioning and deluded activity lies in abiding and non-abiding: with abiding, wondrous functioning turns into deluded activity; with non-abiding, deluded activity is gathered into wondrous functioning.

V. In the practice of safeguarding realization, one must first maintain continuous and seamless protection, never forgetting it at any time. Next, while safeguarding, do not rigidly hold to it. Finally, when not guarding it, one must be able to transform.

VI. If one can diligently temper oneself amid circumstances and continue the practice without interruption in walking, standing, sitting, and lying down, then within three to five years one will certainly become continuous and undivided. Without seeking spiritual powers, spiritual powers will arise of themselves.

VII. Seeking nothing and attaining nothing, one can enter Buddhahood and also enter Māra: this is truly arriving home. Practitioners often become attached to spiritual powers, believing that unless such powers manifest, they have not realized their intrinsic nature. This is a grave error. One must know that being able to stand firm without being deluded by the seductive words of demons, and remaining at all times and in all places free and at ease, receiving genuine benefit, is the greatest spiritual power.

VIII. The Mind-Ground Dharma Gate is the birth of a prince. If one practices on the mind-ground, one will certainly become a Buddha in the future. Any other excellent form-based dharma gates are all merely outer ranks of meritorious achievement. Even if one develops great spiritual powers, one can only render merit and receive rewards, bow one’s head, and serve as a subject; one cannot become a Buddha.