Sit perfectly still.

　　Sitting perfectly still for even an instant,

　　Generates more merit than

　　Building pagodas of the seven gems

　　In number like the Ganges” sands.

　　An instant includes numberless great kalpas. Numberless big kalpas are not beyond the present thought. The present thought does not go beyond numberless great kalpas. If we could sit perfectly still for even a split second, then there would be no mark of people, self, others, and a lifespan. Not a single thought would arise and all conditions would cease. At that point in time, one compresses numberless great kalpas into a single thought, and one expands a single thought to include numberless great kalpas. But even if we can sit still for a split second, or half an hour, or for three hours or five hours, or even for seven days, and nights, we still have to keep on sitting. Then, we come to realize that inside there is no body and mind, and outside there is no world. This kind of merit and virtue is greater than that of building seven-jeweled pagodas numbering like Ganges” sands.

　　Why is that so

　　 It is because the merit and virtue of building pagodas have form and will cease to exist eventually. If you could reach the state of having no mark of body and mind, and no mark of the world, then at that moment, your own prajna wisdom will emerge. This type of wisdom is such that one looks but does not see, hears but does not listen, and smells but takes in no scent. Nevertheless, one”s enlightened awareness remains.

　　If we could, in an instant, or in a very short span of time, have no mark of others, no mark of self, no mark of living beings, and no mark of a lifespan, then we would be in accord with our inherent Buddha nature. The inherent Buddha nature can illuminate the true nature of all Dharmas. It does not come into being or cease to be. It is not defiled and not pure. It neither increases nor diminishes. The sunshine of our inherent wisdom cannot shine through because we are covered by ignorance. The dark clouds of ignorance plunge us into obscurity. As a result, we are unable to discern right from wrong and vice versa. We recognize a thief for a son and are always engaged in upside-down false thinking. This is why we keep roaming about in birth and death, unable to extricate ourselves from it.