Mohochikuan Tome1 & Intro

7/22/2019 Mohochikuan Tome1 & Intro

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The Great Calm-Observation

Mo-Ho Chih-KuanChapter one and two

Tientai.net

One of Chih-I's three major works, The Great Calm-Observation, it is one of the seminalworks of the East Asian Buddhist canon.

A guide to the practice of spiritual contemplation, it is generally considered to be Chih-I's magnum opus. It was actually written down by Chih-I's closest disciple Kuang-Ting

(posthumously named The Great Teacher Chang-An) on the basis of lectures given byChih-I in 594 CE.

An Outline of The Great Calm-Observation ByChapters

The Meaning of the Title:

Chinese apanese Sanskrit Meaning Resulting in:

Mo-Ho Maka Maha Great The Great Vehicle

Chih Shi Samatha Calm, Serenity, Inner Silence Samadhi; Meditation, Singleness o

Kuan Kan ipasyana Observation of the Mind, Contemplation Prajna; Spiritual Insight, Illuminat

The Introduction of Kuang Ting:

1. First there is an introduction and historical sketch of Buddhism and the lineage ofBuddhism from Sakyamuni to Chih-I
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2. Then there is an explanation of the difference between the gradual, indeterminateand sudden teachings of Calm-Observation.

3. Finally, there is a discussion of what can and cannot be explained in terms ofwords.

Chih-I's lecture - An outline in ten chapters that will explain Calm-Observation:

1. The Main Idea of Calm-ObservationA. Inspiring the Great MindB. Practicing the Great PracticeC. Feeling the Great EffectD. Breaking the Great NetE. Returning to the Great Place

2. Explaining the Name - Calm-ObservationA.Aspects of Mutual Dependence (Calm vs. Observation)B. Beyond the Aspects of Mutual Dependence - Calm-Observation as UnityC.The Different Understandings - Different Names for the Same EntityD. Penetrating the Three Virtues - The Unity of the Three Virtues

3. The Embodiment & Aspects of Calm-ObservationA.The Aspects of the DoctrineB.The Eye of WisdomC.The Sphere of the ObjectD.Attainment and Loss of Calm-Observation

4. The All-Inclusiveness of Calm-ObservationA.

Including All Principles

B. Including All ConfusionsC. Including All WisdomsD. Including All PracticesE. Including All RanksF. Including All Doctrines

5. The Partiality & Totality of Calm-ObservationA. Great & SmallB. Half & FullC. Partial & TotalD. Gradual & SuddenE. Provisional & Real

6. The Ways & Means of Calm-ObservationA. Possessing the Five ConditionsB. Breaking the Five DesiresC. Discarding the Five ShroudsD. Regulating the Five ActivitiesE. Practicing the Five Spiritual Practices (Dharmas)

7. Proper Observation (this section was only partially completed)A.That Which is Before One: The Constituents of the MindB. Emotional Desire & DistressC. Sickness and DiseaseD.The Characteristics of Karma
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E. The Work of the DevilF. MeditationsG.Views (Opinions)H.Arrogance & Conceit (never written)I. The Two Vehicles (never written)J. Bodhisattvas (never written)

8. Its Fruits & Rewards (never written)9. The Emergence of the Doctrine (never written)10.Going Back to the Original Purpose (never written)

Each of these 10 Subjects (A. through J., in item seven above) is observed through TenVehicles of Contemplation:

1. Observing the Inconceivable Sphere (The Spiritual Realm - The Mind)2. Inspiring the Mind of Mercy and Compassion3. Skillfully Abiding in Calm-Observation4. Breaking Through (letting go of) Everything5. Penetrating the Barriers of Consciousness6. Cultivating the Facets of the Spiritual Life7. The Helpful Therapeutic Techniques of the Path8. Recognizing the Progressive Stages of Development9. Endurance10.Not Clinging to Spirituality (The Dharma)


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The Great Calm-Observation

Volume 1, Part 11

Calm-Observation, clear and still2...

Those of earlier generations did not hear the teaching of The Wise One3. It began on the twenty-sixth day of the fourth month, during the fourteenth year of the reign of K'ai Huangof the GreatSui Dynasty4. At the Jade Spring Monastery in the Prefecture of Thorns5, the summer was in fullbloom. Twice a day there was a merciful rain6.

Although his eloquence was without bounds, upon reaching the section on The Sphere ofViews, the Wheel of the Dharma stopped turning7and the rest was left unspoken8.

And so we search for the source of the current we drew from, and we seek the origin of thefragrance.

The Great Discoursesays:"I practiced without the guarantee of a teacher."

The Sutra on the Auspicious Appearance of Prince Siddharthasays:"Sakyamuni received the planted seed of his prophecy from the Buddha Steady Shining Lamp9."

The Writings of Confuciussay:"Those bearing knowledge are best. Those that study and come to know are next best."

The Door to the Dharma10is vast and wonderful. Although the heavenly truth from above is theonly illumination, its blue may be extracted from the indigo plant11.

When those that practice listen12, the Treasury of the Dharma will be transmitted to them as theycome to know its founder, the Great Enlightened World Honored One13. Over many lifetimes14his practice matured. After fording the stream for six years, undertaking the ascetic practices andreconciling the different points of view15, he pointed one finger and vanquished the devil16. Thebeginning was at Deer Park17- the middle at Vulture's Peak18- and the end in the Crane Forest19.

Next Page Outline Home Page

Footnotes:

1. Beginning of the Introduction by Kuan Ting
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2. Clear describes Observation and still describes Calm.

3. Wise One(Chi-Che):An honorific name given to Chih-Iby Prince Yang Kuangof the SuiDynastyin 591 CE

4.Probably 594 CE

5. Jade Spring Monastery(Yu-Chuan Ssu): Originally called the Temple of the Single Sound(I-YinSsu), founded by Chih-Iin 591 CE.Prefecture of Thorns:Ching-Chou, in Hupeiprovince

6. Merciful Rain:Symbolizing the twice daily lecture by Chih-Iof his highest teaching (in fullbloom)

7. Turning the Wheel of the Dharma: The Dharmais the Teaching of the Buddha and thespiritual reality or truth that the Buddha realized.The Wheel of the Dharmaspecifically refersto the teaching that isTwelvefold Wheel that is Dependence on Origination(the second of

the four truths), but as an expressionTurning the Wheel of the Dharma often was used togenerally describe the act of teaching about the Dharma, as here. The expression the Wheel ofthe Dharma stopped turning refers to the fact that Chih-Idiscontinued the lectures.

8.The lectures were never completed, and hence The Great Calm-Observationends after the sectionon The Sphere of Views; that is, the work stops short of the point at which it is outlined to end.

9.Buddha Steady Shining Lamp: (S.Dipamkara) According to Buddhist lore, a Buddha of theremote past & the 24thpredecessor to Sakyamuni. In Sakyamunis previous incarnation as theBodhisattva Learned Youth, he offered five lotus blossoms to Dipamkara. In response to thisgesture, Dipankaraprophesized His future enlightenment. Steady refers to Calm (Serenity),

Shining refers to Observation (Illumination), and the Lamp refers to the work of the Buddha,lighting the way for all living beings.

10.Door to the Dharma: The means to attaining enlightenment. The teaching and practice ofBuddhism.

11. This sentence and the three quotations preceding it refer to the aspects of direct revelation ofthe Dharma (from the heavenly truth above) vs. its transmission through the lineage of masterand disciple or other man-made means such as the spoken or written word (such as through theblue ink that is extracted from the indigo plant below).

12. Listen: Hear with faith

13. World Honored One:One of the Ten Titles of the Buddha, here referring to the historicalBuddha Sakyamuni

14. Lifetimes:(S. Kalpas) Aeons. Referring to the many lives of spiritual quest that led up to theBuddhas enlightenment.

15. Six Years:The Buddha was born as Siddhartha, a prince of the Gautamafamily, leaders of theSakyatribe in north-central India. He was raised in wealth and privilege, and was protected fromthe sufferings of the outside world. However, after experiencing the realities of suffering,

sickness, old age & death, He decided to give up his worldly life and leave home on a spiritualquest to find the answer to the riddle of human existence. He roamed for six years practicing all
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means of ascetic practicesand meditations and studying all different philosophicalpoints ofviewin this quest before attaining enlightenment.

16. Vanquishing the Devil (S.Mara)The act that directly preceded the Buddhasenlightenment at Bodh-Gaya.

17. Deer Park:(S.Mrigadava) Now called Sarnathor Saragnatha, a park NE of Benares(modernVaranasi) where Sakyamuniis said to have first taught the Dharma and the Four Noble Truths,and the Agama period of His teachings (the earliest period, related to the Small Vehicle and theideal of the Arhat & the Two Vehicles)

18.Vulture Peak(Mt. Gridaukuta): Near Rajagriha(modern Rajgir), where the Buddha Sakyamuniis said to have taught his highest teaching, The Lotus Blossom of the Wonderful Dharma(SaddharmaPundarika Sutra).

19. Crane Forest:Near Kusinagara, where the Buddha is said to have made his final teaching and

then passed into Nirvana (extinction). This refers to the period of the teaching TheMahaparinirvana Sutra.


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The Calm Observation,Volume 1, Part 1, Page 2

1. The Dharma was then passed to theMaha Kasyapa1.Maha Kasyapadivided the relics into eight

parts2, and collected the three baskets3.

2. The Dharma was passed toAnanda4. In the middle of the river,Anandaentered into theSamadhi of the Wind, and his body was divided into four parts5.

3. The Dharma was passed to Sanavasi. His hands rained down ambrosia, revealing five hundreddoors to the Dharma6.

4. The Dharma was passed to Upagupta7. He attained three of the four fruits while still of theworld. Upon receiving the precepts, many attained the four fruits8.

5. The Dharma was passed to Dhritaka9. He ascended the altar of ordination having attained thefirst fruit. Upon the confession of the three karmas10, he attained the four fruits.

6. The Dharma was passed toMicchaka11.

7. Miccaka passed the Dharma to Buddhanandi12.

8. Buddhanandi passed the Dharma to Buddhamitra13, who defeated the numerologists14indebate and so received the threefold refuge15of a King.

9. The Dharma was passed to the Parsva16,the Bhiksu of the Ribs. This Bhiksu arose from thewomb with white hair. His hands emitted light, holding the scripture.

10.The Dharma was passed to Punyayashas17. His discourse won the tonsure18of Asvagosha, whobecame his disciple.

11.Asvagosha19wrote the Rastrapala20, a play about impermanence, suffering, and emptiness.Those that listened were awakened to the Path of Enlightenment.

12.The Dharma was passed to Kapimala21, who wrote the Discourse on Selflessness. ThisDiscourse confronted the places of false views and defeated them.

13.The Dharma was passed toNagarjuna22. His physical body was born under a tree and theSpiritual Body23was attained from a Dragon.

14.The Dharma was passed to Deva24. Devacarved out a Heavenly Eye and gave it to a multitudeof fleshly eyes25.

15.The Dharma was passed to Rahulata26. Rahulatacomprehended the Writings of the Demons,defeated its followers in debate and converted those of heretical paths.

16.The Dharma was passed to Samghanandi27,who taught verse to test an Arhat28.


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17.The Dharma was passed to Samgayasata29. He came upon a city by the sea where he taught inverse.

18.The Dharma was passed to Kumarata30. Seeing a multitude of riders, he recounted their horses'colors as well as the people's names and the clothes they wore.

19.The Dharma was passed toJayata31.Jayatamade a pit of fire for those that were heavilyderanged. Upon making them repent, the pit became a pool as their sins were extinguished.

20.The Dharma was passed to Vasubandhu32.

21.Vasubandhu passed the Dharma toManorhita33, who divided the Ganges River into two parts.His viewpoint influenced one part.

22.The Dharma was passed to Haklenayashas34.

23. Haklenayashaspassed the Dharma to Simha35

. He was mortally wounded by the King ofDamira. Upon being beheaded, milk poured out instead of blood.

The people who passed down the Treasury of the Dharma - beginning with Kasyapaand endingwith Simha- were 23 in all. When one holdsMadhyantikaand Sanavasaas being two patriarchswho lived at the same time36, there were 24 in all37.

The Golden Mouth of the Buddha prophesized of all these teachers and these saints were able tobenefit many.

The kings of old did not build their elephant stables next to the temple. Instead they were built

near the slaughterhouse38. How much more will those that are fond of the world value that whichis noble if they are near the temple, and will they not benefit?

And as with the Brahman's skulls, there were those which a rod passed through completely, thosethat it did so half way, and those that it did not at all39. For those that it passed through, thepeople raised up a tower and offered worship, and so attained birth in heaven. The essence ofhearing the Dharma is in attaining its merits and virtues. The Buddha transmitted the Treasury ofthe Dharma for benefits such as these40.


Footnotes:

1.Maha Kasyapa: The Great KasyapaActually Kasyaparefers to his prominent Brahman clan -his given name was Pippalayana(lit. vehicle of the ficus religiosa, the tree of enlightenment).FromMagadhaand one of Sakyamunis10 closest historical disciples, he is said to have chaired thefirst Great Buddhist Council at Rajagrihaduring the first rainy season after the Buddhas entry

into Nirvana. Probably lived into the late 5th

Century BCE.


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2.The Relics (S. Sarira)Maha Kasyapa chaired the First Council, which addressed what was tobe done with the relics (ashes) of the Buddha. It was decided to split them among the laity of 8main clans; each made a stupa for their worship. They were in Kapilavastu, Bodhgaya, Mrigadava,

Jetavananatha, Pindadarama, Vaisali, Rajagriha, Kanyakubja, and Kushinagara

3. The Three Baskets (S. Tripitaka)The three parts of the of the Buddhist Teaching(Dharma) were said to be divided by the First Council: #1 The Sutras(The Teachings in theBuddhas words said to be compiled byAnanda) #2 The Vinaya(Disciplinary rules, said to becompiled by Upali) and the SastrasorAbhidharma(Commentaries or Analyses, traditionally said bymany to be compiled by Sariputrabut most probably compiled hundreds of years later - in fact,Sariputrawas said to have predeceased Sakyamuni).

4.Ananda:Also one on the Buddhas 10 closest disciples and said to be first cousin of theBuddha - said to have memorized the words of Buddhas teachings; hence the Sutras traditionallybegin withAnandasaying Thus I have heard. Probably lived in 5thCentury BC possibly to early4thCentury BC.

5.Samadhi of the Wind:Meditation on the Dust in the Wind - UponAnandasdeath, there wasrivalry between KingAjatasatruofMagadhaand the King of Vaisalifor his ashes (sarira). Uponhis cremation upon the river Ganges, it is said that the wind spread his ashes into four parts: oneeach forMagadha& Vaisali, one for the Dragon King(Naga Raja, under the water) and one forSakra Devendra(up in heaven).

6. Sanavasi:Said to be a younger brother or disciple ofAnanda, a native ofMathura, founder oftheNatabhata Monastery at Urumunda. He is said to have produced a different meditation practice(samadhi) for each of his 500 disciples. Probably lived in early to mid 4thCentury BC.

7. Upagupta:A Sudra (of the servant caste) by birth, he is said to have been the spiritual teacherof KingAsokawho was instrumental in the spread of Buddhism in India. Probably patriarch inlate 4thto early 3rdcentury BC.

8. The Four Fruits: The four stages in the development of the ideal of early, so-called SmallVehicle (Hinayana) Buddhism, theArhat: The spiritual progress of the Arhat was described as TheFour Fruits:

A. One who has entered the stream (Srotapanna) to oppose the four currents (asravas) ofignorance, sensory desire, craving for (self) existence & attachment to viewsB. One who must return once more to oppose the stream (Sakradagami)C. One who will never again need to return to the stream (Anagami)

D. A worthy (Arhat), who has reached the other shore

9.Dritaka:FromMagadha. He is said to have convertedMicchakaand his 8000 disciples inMadhyadesa.

10. The Confession of Three Karmas:The confession by the three creators of karmic destiny:the body, the mouth, & the thinking mind - a main component of the monks ordinationceremony.

11. Micchaka:- A native of Central India, he moved to Northern India after his conversion byDhritaka.

12. Buddhanandi:Descendent of the Gautama family, from Kamarupa


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13.Buddhamitra:From Northern India, a Vaisya (merchant caste) by birth, wrote a MeditationManual called the Pancadvara-Dhyana-Sutra-Mahartha-Dharma& was known as the GreatMeditation Teacher (Maha-Dhyana-Guru).

14.NumerologistsMost likely the proponents of the Sankhya philosophy

15.The Threefold Refugedevotion to and reliance in the Buddha, the Dharma, & the Sangha(the teacher, the teaching, & and the taught), in other words, conversion to Buddhism.

16.ParsvaA Brahman from Gandhara, he vowed not to lie down until he mastered theTripitaka and became an arhat. It took him three years. According to legend he was in the wombfor 60 years, explaining the fact that he had white hair from birth. He supposedly was a master ofthe Vaibhasika philosophy. Said to have died in c. 36 BC.

117.Punyayashas: A descendent of the Gautamafamily from Pataliputra, he worked in Varanasi

18.Tonsure:Shaving of the head, in other words, conversion and ordination as a Buddhistmonk

19.Asvagosha:A Brahman from Southern India whose patron was the Indo-Scythian KingKaniska, who first capturedAsvagoshaand later was converted by him.Asvagoshais credited withseveral important works, including the Buddhacarita(The Acts of the Buddha) and by some the

Mahayana Sraddhodpada Sastra(Treatise on Inspiring Faith in the Great Vehicle). He helped lay thephilosophical foundation for the Buddhism of the Great Vehicle (Mahayana). He lived in the firstcentury CE.

20.Rastrapala:Protector of the Kingdom - a play said to be written byAsvagosha.

21.Kapimala:From Patna, converted byAsvagosha, he convertedNagarjunato Buddhism. To the2ndcentury CE.

22.Nagarjuna:His name means Dragon (Naga) - Tree (Arjuna). A native of Southern India, heis the founder of the Madhyamika School. Many important and influential works are attributed tohim, including the Discourse on the Mean (Madhyamika Karika Sastra). Nagarjune is generallyconsidered to be the most important single influence on the development of Great Vehicle(Mahayana) Buddhism in India. He lived in the 2ndcentury CE.

23.Spiritual Body: (S. Dharmakaya), embodiment of the Dharma, or Spiritual Reality; in other

words, his spiritual life. It is said thatNagarjunamastered the prevailing Sarvastivada teaching atthe famous Nalanda monastery and then met the Chief Dragon (Mahanaga) of the Nagas whogave him the Vaipulya (Universal Way) Sutras, which converted him to the Buddhism of theGreat Vehicle.

24.Deva:From Southern India or Sri Lanka, he was also calledAryadeva, Kanadeva(One-EyedDeva), andNilanetra(Blue Eye). He lived in the late 2ndcentury CE and into the 3rd century CE inPataliputra. The top disciple ofNagarjuna, he wrote the Discourse in a Hundred Versesand manyother important works for the Madhyamika and Three Treatise Schools.

25.Devawas said to have carved out the divine (third) eye from a statue ofMahesvaraand given it

to many thousands who just had (two) fleshly eyes.


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26.Rahulata:Also called RahulabhadraWas said to have memorized the Brahmanic books thatexplained the names of the various demonic spirits, and so impressed its followers with hisunderstanding that they were converted to Buddhism.

27.Sanghanandi:A prince from Sravasti, he lived in a cave in Hiranyavatiwhere he was

discovered by Rahulata.

28.The famous verse was What is born from the seed of a Wheel-Turning King (a Cakravartin,a great ruler among men), and yet is not Buddha, and Arhat, or a Pratyekabuddha? His discipleand successor, Samghayashas(who is said to have consulted the future BudhaMaitreyain the TusitaHeaven) answered the riddle correctly: "A vessel made of clay" (a metaphor for a human being, a

vessel for the spiritual life of the Dharma)

29.Sangayasata: or Gayasata, fromMagadha, who worked among the Tokhari.

30.Kumarata: A Brahman from Tokhara

31.Jayata: From Northern India, he traveled to Rajagriha. He was the teacher of Vasubandhu.

32.Vasubandhu:Native of Purusapura(modern Peshawar) or Rajagriha(modern Rajgir), he wrotethe authoritative work of the Sarvastivada School (theAbhidharma Kosa), and then was converted(reputedly by his younger brotherAsanga) to the Yogacarya School, for which he wrote one ofthe definitive works, TheDiscourse on Mere Consciousness. He also wrote a well-known Commentary onthe Lotus Sutra (Saddharma Pundarika Sutra Upadesa)and other important works.

33.Manorhita:An Indian Prince, said to be author of the Vibhasa Sastra. He workd in WesternIndia & Ferghana.

34. Haklenayashas(also Padmaratna) was born in the palace of the king of Tokhara

35.Simha:alsoAryasimha; From Central India, he worked in Kashmir, and was said to bemartyred in 259 C.E. According to Hsuan Tsang, Danilawas said to be a Dravidian kingdom inSouthern India.

36.Anandasent Madhyantikato KashmirandSanavasato Central India at the same time

37.The Northern (Mahayana) lineage of Buddhist Patriarchs.

38.These were the stables that housed elephants used in the trampling execution of criminals.The sounds & smells of the slaughterhouse were effective in keep the elephants wild anddangerous. Obviously, the serene sounds & smells coming from the temple were not.

39.There was greater penetration with the rods (of understanding) from the skulls of greatercapacity (emptiness)

40.The two levels benefits from Buddhist practice:A. From worship of the Buddhasbirth in heaven (triumph of good over evil), generally thatascribed to lay believersB. Attaining the merits & virtues of the Dharmaenlightenment (triumph of enlightenment over

ignorance), generally that ascribed to the Ordained.


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The Great Calm-Observation, Volume 1, Part 2, Page 1

The teaching has been outlined. Now we elaborate on it.

From the beginning, The Gradual Calm-Observation recognizes the True Spiritual Aspect of Reality1. This

Spiritual Aspect of Reality is difficult to understand. The gradual, sequential method makes it easier to

practice.

First one takes refuge in the precepts of morality, rejecting falsehood and facing the truth. Onecalms the fire, the blood, and the sword2, and reaches the three good paths3.

Next one cultivates meditative concentration. One calms the scattering networks of desire, andreaches into the path that is meditation of the realms of form and formlessness.

Next one cultivates non-affliction. One calms all attachments to the threefold realm4and reachesthe path of nirvana5.

Next one cultivates kindness and compassion. One calms all attachments to one's own personalrealization and reaches the path of the Bodhisattvas6.

Finally, one cultivates the Spiritual Aspect of Reality. One calms the inclinations to extremes, andreaches the path of that which is ever remaining7.

This begins being shallow and ends being deep, and is the Gradual and Sequential Aspect of Calm-

Observation.

2. The Indeterminate (Calm-Observation):

This is not divided into steps or ranks, or in terms of being gradual at first and suddenafterwards. Beginning and end, shallow and deep are each intermixed.

Some is practice, some is principle. Some indicate the worldlymethod of teaching as being that of the highest significance, whereas

some indicate thepersonalor therapeuticmethod of instruction as being that of the highestsignificance8

Some calm the sensory input of observation, and make this to be Calm. Some illumine the calm, and make this to be Observation.

Therefore this method is called the Indeterminate Calm-Observation.

Question:Skeptics point out that the Doctrine, the Object, and the Name9are the same in the gradual &the indeterminate methods. How is it that they suddenly appear to be different?

Answer:

Actually, they are the same and they are not the same. They are not the same, and yet they are the same. In

the gradual & sequential Calm-Observation, there are the six paths of good & evil, with each having three

paths. There are also generally three kinds of non-affliction10. Altogether, this makes twelve kinds that are

not the same11. Because there are all of these spoken of, they are called indeterminate.

Question:

With the gradual & the indeterminate being similarly of the Great Vehicle, of the True Aspect of Reality,

and called Calm-Observation, why are the different names of gradual and indeterminate distinguished?


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Answer:

Actually, they are the same and they are not the same. They are not the same, and yet they are the same. In

the gradual method, there are the nine paths that are not the same12. In the indeterminate method, there

are four ways that are not the same13. In all, there are thirteen that are not the same. Because there were all

of these spoken of, they are called not the same. All of the noble teachers have made various distinctions

and divisions from the one unconditioned spiritual reality14. This is the meaning here.

3. The Total, Sudden Method:

From the beginning, there is the True Aspect of Reality. One creates an Object15that agrees withthe middle way and is not without the absolute truth. Being focused on the Spiritual Realm16, and

with the Spiritual Realm being in each single thought, each form and fragrance is not without themiddle way. It is ones own realm as well as that of the Buddha. In fact, it is also the realm of allliving beings.

1. The aggregates of self17and the senses18are everywhere as they are, and so there is no sufferingthatmay be discarded.

2. With there being ignorance and the dusts from ones labors, so there is enlightenment19Thereforethere is no originationof suffering that may be detached from.

3. Extremes and falsehoods are within the bounds of truth, and so there is nopaththat may becultivated.

4. With there being Life & Death20, so there is Nirvana. Therefore there is no extinctionthat may berealized.

Without suffering or origination, there is no being of the world. Without a path or extinction, there is no leaving the world.

There is simply one True Spiritual Aspect of Reality. Beyond the True Spiritual Aspect of Reality, nothingis distinguished.

The Nature of Spirituality21is a serene tranquility called Calm. It is serene and yet it is always illumined, and so it is called Observation.

Although we speak of there being a beginning and an end, they are inseparable and indivisible, and it is

called The Total & Sudden Calm-Observation.


Footnotes:

1.The True Spiritual Aspect of Reality:The perfect blending of the three truths and themiddle way; the true understanding of reality and the absolute in the mundane.

2.The fire (of hell),the blood (of brutality), & the sword (of hunger):The three paths of evil

3.The three good paths: Asuras (personal demons, competitiveness), Humans (personality),Gods (heaven, joy)


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4.The threefold realm:The threefold realmof desire, form & formlessness - the mortal realmof self-existence

5.The path of nirvana:Here, the realm ofThe Two Vehiclesof the Small Vehicle of salvation#1 Sravakas: Spiritual disciples that have heard the four truths and have aspired to personal

liberation. #2 Pratyekabuddhas: Those awakened to the twelve-fold wheel of spiritual causality &conditions and have attained self-mastery.

6. The Bodhisattvas:those who, out of compassion, defer their own personal liberation inorder to save others

7.The path of that which ever remaining:That is, the path of the Buddhas

8.This refers to the Buddhas Four Methods of Teaching (S. The Four Siddhantas)A.The WorldlyMethod, adapting to peoples wishes and desiresB.The PersonalMethod, finding opportunitites to encourage peoples good qualities and

capacitiesC.The TherapeuticMethod, confronting evils and healing diseasesD. The Method ofThe Highest Significance, which directly leads to the awakening ofenlightenment.

9.The Doctrineis the Great Vehicle (S. Mahayana) teaching of Buddhism.The Objectofworship/observation is The True Spiritual Aspect of Reality.The Nameof the practice is Calm-Observation.

10.The three kinds of non-affliction: The calming of the realms of desire, form &formlessness (the threefold realm of mortal existence in this world)

11.The twelve kinds that are not the same:* 6 for good and evil (hell, brutality, hunger, assertiveness, personality, heaven in the realm ofdesire)* 1 for meditation (on the realms of form & formlessness, beyond desirehigher realm ofheaven)* 3 for non-affliction (beyond the threefold realm, that is, of the 2 Vehicles of Sravakas &Pratyekabuddhas)* 1 for the kindness & compassion (of the Bodhisattva)* 1 for the True Spiritual Aspect of Reality (of the Buddha)

12.The nine paths that are not the same:* The 6 paths of good & evil* The path of meditation* The path of non-affliction* The path of the Bodhisattva

13.Four ways that are not the same:The Four Siddhantas or methods of instruction

14.The Nature of Spirituality:S. Dharmata

15.Object:An object or worship, or observation
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16. The Spiritual Realm:S. Dharmadhatu - The realm of the human heart, the mind. Thespiritual causality and conditions from the depths of hell up to the ultimate enlightenment

17.Aggregates of Self:The five aggregates (S. Skandhas)whose continuity create the ilusion ofa seemingly independent self-existence #1 Material/physical form #2 Acts of will #3 Sensory

feelings #4 Conceptualization #5 Consciousness

18.Senses:(S. Ayatanas) The six sense faculties:#1 The body #2 The tongue #3 The nose #4 Theears #5 The eyes # The thinking mind;And the six sense faculties: #1 Touch #2 Taste #3 Smell #4Hearing #5 Sight #6 Elements of reality (dharmas)

19.Enlightenment:(S. Bodhi) awakening

20.Life & Death:(S. Samsara) The mortal realm of self-existence; Samsara

21.Nature of Spiritual Reality:The Nature of the Dharma, S. Dharmata
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The gradual and indeterminate methods of Calm-Observation have been established but are not

discoursed upon further. Now we depend upon The Flower Garland Sutra1to further clarify theTotal and Sudden Calm-Observation. The Sutra says:"Having reached a very deep and wonderful moral authority, The Bodhisattva Countenance ofVirtue2spoke:'From the very first inspiration of mind, Bodhisattvas in the realm of Life & Death earnestly seekenlightenment. Strong, firm and unshakeable are the merits and virtues of this single thought thatis deep and broad without bounds. The One That Has Come3has described and taught of it foran inexhaustible number of lifetimes4.

These Bodhisattvas hear the Total Teaching, raise the Total Faith, establish the TotalPractice, and dwell in the Total Rank. With these Total Merits & Virtues, they are

adorned. With the Total Use of these powers, they establish these benefits for livingbeings.

1. What is Hearing the Total Teaching?It is hearing that:

With there being Life & Death, so there is the Spiritual Body5. With there being emotions & desires, so there is Prajna6. With there being the binds of karma, so there is Liberation.

Although there are three named, there are not three separable entities. Although there is but asingle entity, we establish the three names. These three are identical with the single True Spiritual

Aspect of Reality. In reality they are inseparable.

The Spiritual Body is everywhere, and Prajna and Liberation are also everywhere.Prajna is pure, and the others are also pure.Liberation is at will, and the others are also at will.

One hears that all things are like this, and that the Buddhas enlightenment possesses all thingswithout anything being excluded. This is called Hearing the Total Teaching.

2. What is Total Faith?

It is believing that all things are empty, are temporary, and are the mean.

They are not one, two, or three, and yet they are one, two, and three. They are not one, two, or three, as this veils there being one, two, and three. They are one, two, and three, as this illumines there being one, two, and three.

Being neither veiled nor illumined, they are ultimately everywhere, pure, and at will.

Hearing that it is deep but not fearing- Hearing that it is broad but not doubting-

Hearing that it is neither deep nor broad, and yet having a mind of courage...

This is called having Total Faith.


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3. What is the Total Practice?

One sole earnest wish is Supreme Enlightenment. This agrees with the extremes, and yet is themean. Facing nothing else, the three truths are totally cultivated. Unchanging serenity is withoutbounds. The bounds change without changing the serenity, and one simply enters into the middle

way.

This is called the Total Practice.

4. What is Entering into the Total Rank?

This is the time that one first enters into and abides in the Spirituality of the Dharma7. Each andevery abode8is ultimately everywhere, pure, and at will.

This is called the Total Rank.

5. What is the Total Adornment of Mastery?

The Flower Garland Sutra elaborates on the aspects of mastery.

One may enter into true perception9through any one of the six sense-faculties10andmanifest it11through any other. One may or may not enter into it or manifest it throughany one of the sense-faculties. Each of the six sense-faculties is like this.

One may enter into true perception through any one of the six sensations12and manifestit through any other. One may or may not enter into it or manifest it through any one ofthe sensations. Each of the six sensations is like this.

One may enter into true perception in one of the ten directions13and manifest it fromanother direction. One may or may not enter into it or manifest it from any direction.

One may enter into true perception through one thing and manifest it through somethingelse. One may or may not enter into it or manifest it through any single thing.

When one reaches the conclusion of this teaching, whether one is entering into true perceptionor manifesting it, both entering into it and manifesting it, or neither entering into it normanifesting it, for each and all of the sense-faculties and sensations, it is at will, whether it isthrough ones own direct retribution or through the indirect retribution of one's environment.

This is called the Total Adornment of Mastery.

To illustrate this, compare it to the light of the sun that orbits the four quarters14below heaven:

In one direction, it is noon. In another, dawn In another, dusk & In another, midnight

The turns of the wheel are not the same. Everywhere there is the one sun, and yet in the fourdirections it is seen differently. The mastery of the Bodhisattva is also like this.

6. What is the "Total Establishment of Benefits for Living Beings"?

Some emit a single ray of light, and are able to make living beings attain the benefits of the totallyblended three truths15, as well as the benefits of entering into true perception, manifesting it, both


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entering into it and manifesting it, and neither entering into nor manifesting it. Whether walking,standing, seated, lying down, speaking, silent, or performing deeds - all these relationships areseen as eyes sees the light. Without the relationships, there would be no awakening. The blind

will always be in the darkness. So we use the example of the Dragon-King16as an illustration:

"Vertically everywhere in the six heavens17

, andhorizontally across the four frontiers18,the clouds gather and thunder shakes,lightning flashes and rain drops

The Dragon, remaining in its native palace,is unshaken and undisturbed;however what is given out is not always the same."

The Bodhisattvas are also like this. Inside, they have penetrated and reached emptiness, thatwhich is temporary, the mean, and the unchanging Nature of Spirituality19. And yet they makeliving beings attain various benefits and they fulfill various needs. This is called "The Total Use of

Power and the Establishment of Benefits for Living Beings".

With the beginner's mind already being like this, how much more so is that of the intermediate oradvanced mind?

The One That Has Come20enthusiastically praised this teaching, and those that heard it rejoiced.

The BodhisattvaEver Wailing21prayed to the east. The DiscipleWealth of Good22sought it in the south. The BodhisattvaMedicine King23burned his arms as a sacrifice, and The KingUniversal Light24was nearly decapitated.

In The Diamond Sutra, it says that even if one were to give up his life three times each day for asmany days as there are sands in the River Ganges, it could not equal the power of accepting andembracing a single phrase from the Sutra. Similarly, having both shoulders carrying the load ofthe Buddha for a hundred thousand myriad of lifetimes25could not repay the blessings that comefrom the Buddhas Enlightenment. The teaching of this one scripture is like this. Those of othersscriptures are as well.


Footnotes:

1.The Flower Garland Sutra: (S.Avatamsaka Sutra) The Great Vehicle Sutra about the

first enlightenment of the Buddha Sakyamuni.

2.Countenance of Virtue:S.Bhadramukha

3.The One That Has Come: (s. Tathagata) the highest praise ofThe Ten Titles of the

BuddhaLiterally the one that has come as have all the Buddhas, the one that has come

down from the infinite absolute reality and manifested itself for the sake of humanity (and soalso returns back to that absolute)
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4.Lifetimes:(S. kalpas) aeons

5. The SpiritualBody:(S. Dharmakaya); The Spiritual Life; The Embodiment of Spiritual

Truth

6. Prajna:Spiritual Insight

7. Spirituality:Dharma

8. Abode:Here meaning the place where one abides in Spirituality (the Dharma). A reference

to theTen Abodes,the different levels of spiritual attainment, q.v.

9.True perception:(S. Samadhi)

10. The six sense-faculties:(Literally roots, S. Indriya) #1 The Body (skin) #2 Tongue #3

Nose #4 Ears #5 Eyes and #6 The thinking mind

11.To Teach: of the Dharma, of Spirituality

12. The six sensations:#1 Contacts #2 Tastes #3 Smells #4 Sounds #5 Sights #6 Elements of

reality (dharmas)

13. The ten directions:#1 North #2 Northeast #3 East #4 Southeast #5 South #6 Southwest

#6 West #7 Northwest #8 North #9 Below #10 Above

14.The Four Quarters:The 4 continents of the world around Mt. Sumeru, indicating the

whole world. SeeThe 25 States of Existencefor an elabration.

15.Totally blended three truths: This is #1 emptiness #2 that which is temporarily existent

and #3 the mean all being inseparable and simultaneous in reality. SeeThe Three Truths.

16. Dragon King:(S. Nagaraja) Nature as the creator of storms and other violent acts. This

illustration comes from the Flower Garland (Avatamsaka) Sutra

17. The Six Heavens:The Six Heavens in the Realm of Desire; seeThe Realm of Heavenor

The 25 States of Existencefor an elaboration.

18.The Four Frontiers: The four corners of the world, the four continents, representing theworld breadth of the world below heaven. SeeThe 25 Realms of Existencefor an elaboration

19. Nature of Spirituality:The Nature of the Dharma, Dharmata

20.The One That Has Come: (S. Tathagata) the highest ofThe Ten Titles of the Buddha

Literally the one that has come as have all the Buddhas, the one that has come down from the

infinite absolute reality and manifested itself for the sake of humanity (and so also returns

back to that absolute)

21.The Bodhisattva Ever Wail ing(S. Sadapralapa):In thePancavimsati(theLong Chapter

of theMaha Prajna Paramita Sutra), there is the story of Sadapralapa who, seeking theperfection of wisdom (prajna paramita), heard the Buddhas voice telling him to go east and
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not spare life or limb in the search. After having gone east, he realized that he had forgotten

ask to precisely where he should go and who he should seek out, and so we wept for seven

days & nights like a father weeping over the loss of his only son. The voice then again spoke

to him and gave him more detailed instructions.

22.The Disciple Wealth of Good(S. Sudhana):In the Gandavyuha(the last chapter of TheFlower Garland (Avatamsaka) Sutra, the is the story of the Bodhisattva Sudhana(meaning

Wealth of Good) who seeks 53 teachers in seeking the Dharma before finding Manjusri

hearing his explanation of the thought of enlightenment. He then attained realization.

23.The BodhisattvaMedicine King(S.Bhaisajyaraja): In the 23rdChaper of the Lotus

Sutra, the BodhisattvaMedicine King(in a former life as Eye of Purity) burned his arms as a

sacrifice to the Buddha.

24.The KingUn iversal L ight(S. Samantaprabasa): In The Sutra of the Benevolent Kings

(C.Jen Wang Ching) and other literature, the King Universal Light(Samantaprabasaor

Sutasoma) is captured by a PrinceKalmasapada, who has vowed to kill a thousand Kings inorder to become one himself. King Univeral Light, however, asks the Prince to spare him

until he can fulfill a promise to give alms to a certain Brahman ascetic. After allowing him

this reprieve, the King relented and decided to spare his life.

25.Lifetimes:(S. Kalpas) Aeons


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Those that doubt say they wish to hear literary proof of these from other sources. In fact, the

Scriptures and Discourses are replete with references. It is not possible to summarize these withone or two quotations.

The Vimalakirti Sutra1says:"He began seated under the tree of enlightenment. With His power vanquishing the devil, Heattained the ambrosia of extinction and was awakend to the path. He turned the Wheel of theDharma three times2in the Great Thousand-fold Spiritual Realm3. The Wheel of the Dharma isfundamentally eternal and pure. That those of heaven and ordinary humanity attainenlightenment is proof of this and that the Three Treasures4are here in this world."

This is the first proof of the Gradual Doctrine.

And The Vimalakirti Sutrasays:"With a single sound, the Buddha expounded upon the Dharma. Living beings each attainedunderstanding according to their capacity. Some bore fear whereas others rejoiced. Some boredetachment whereas others had their doubts removed. Because of this, there was spiritual powerin dissimilar teachings."

This is proof of the Indeterminate Doctrine.

And The Vimalakirti Sutrasays:"It is taught that all things spiritual are neither existent nor without existence. Because of thematrix of causality and conditions all things are produced, without a self, without a creator and

without a recipient, and yet the commitment of good and evil karmas is indelible."

This is the Sudden Doctrine.

The Long Chapter5says:"A sequential number of practices, a sequential number of studies, and a sequential number ofpaths."

This is proof of the Gradual Doctrine.

And it says:"When the Mani-Gem6is covered with different colored wraps and placed in water, the waterchanges colors in accordance with the wraps."

This is proof of the Indeterminate Doctrine.

And it says:"From the first inspiration of the mind, seated at the place of enlightenment7, the Buddha turnedthe Wheel of the Dharma8to save living beings."

This is proof of the Sudden Doctrine.

The Lotus Sutrasays:"People respond to the Dharma like this and gradually enter into the Buddha's insight."


And it says:"If they have no faith in one Teaching, the Buddha indicates the benefits and joys of another


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deep Teaching."This is proof of the Indeterminate Doctrine.

And it says:"I will properly discard the ways and means and only teach the supreme path of enlightenment."


The Great Nirvana Sutrasays:"Milk arises from the cow, and eventually there is ghee."


And it says:"If one puts poison in milk, it will kill people that drink it. If one puts poison in ghee, the ghee

will kill people that drink it."This is proof of the Indeterminate Doctrine.

And it says:"The Snowy Mountains9have a grass that is called enduring. If a cow eats it, ghee will beattained."


The Sutra of Limitless Meaningsays:"The Buddha turned the Wheel of the Dharma. With the raindrops of the teaching washing awaythe dusts of desire, the doors of ambrosia were opened up, fanning the winds of liberation,expelling the heated distress of the world, and rendering forth the pure and cool Dharma. Herained down knowledge of the twelvefold wheel of causality & conditions10 and poured it overthe ignorance of the earth, its light covering the glare of false views. In the end, the supreme

Great Vehicle made all inspire the mind of enlightenment."This is proof of the Gradual Doctrine.

The Flower Garland Sutrasays;"The Sagara Dragon11poured down a rain like the churning of carriage axles into the ocean. Noother place could endure such an onslaught. For those of higher qualities and natures, theBuddha taught the totally full Sutra. Those of the Two Vehicles12were like the deaf and dumb."

The Vimalakirti Sutrasays:"Upon entering the Campaka forest13, one smells no other fragrance. Those that enter this room

will only smell the fragrance that comes from the merits and virtues of the Buddha."

The Surangama Sutrasays:"When one pounds a myriad kinds of fragrances into a pellet and burns a particle of it, all of theessences will be possessed perfectly."

The Long Chaptersays:"With the Wisdom of All Kinds14one understands all things. One must study Prajna Paramita15."

The Lotus Sutrasays:"Folding their hands with reverent heart, they desired to hear of the perfect path."


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The Great Nirvana Sutrasays:"Compare this to a person that bathes in the Great Ocean. One must know that this person hasused water from all the rivers."

The Flower Garland Sutrasays:

"Compare this to the rising sun. First it illuminates the mountain peaks. Next it illuminates thevalleys. Then it illuminates the level ground."The level ground is the Indeterminate Doctrine, the valley is the Gradual Doctrine, and mountain peaksare the Sudden Doctrine.

All of these words are from the Golden Mouths of Those That Have Come16from the past, thepresent, and the future, and who have honored and esteemed the Dharma17.

The past of pasts, an eternity of eternities without beginning. The presently present, which is boundlessly boundless. The future of futures, rolling on without end.

If it is already now, it must be inconceivable.

One must know that Calm-Observation is the teacher of the Buddhas. Because the Dharma iseternal, the Buddhas also have eternity, as well as bliss, self-identity, and purity18. We quote prooflike this. Would one rather not believe?


Footnotes:

1.Vimakirti Nirdesa Sutra: Great Vehicle (Mahayana) Sutra about the Bodhisattva Vimalakirti(literally meaning Spotless Name or Immaculate Reputation)

2.Turned the Wheel of the law three times:This refers to Sakyamunis first teaching of theDharma at Deer Park which was in three parts #1 Indicating the Law (postulating and definingit) #2 Encouraging the Law (exhortation and urging to practice it) and #3 Proving the Law(offering evidence from His own experience )

3.Great Thousand-fold Realm of the Spiritual Realm: The spiritual realm or conditions oflife, including the 10 Realms from Hell to Enlightenment, which interpenetrate each other (x 10),and have the 10 aspects (x 10) as later described.

4.The Three Treasures: The Buddha (the teacher), The Dharma (the teaching), the Sangha (thetaught)

5.The Long Chapter:The Pancavimsati, the Long Chapterfrom The Sutra of the Perfection of the GreatWisdom(S.Maha Prajna Paramita Sutra)

6.Mani Gem:(S. Cintamani) The pearl; The magical gem that fulfills any wish


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7.Place of enlightenment:(S. Bodhimandala) the place where the Buddha attainedenlightenment

8.Turning the Wheel of the Dharma: The Wheel of the Dharmaspecifically refers to theTwelvefold Wheel of Dependence Upon Origination, but as an expressionTurning the Wheel

of the Dharma often was used to describe the act of teaching and propagating Buddhismgenerally, as here.

9.The snowy mountains:the Himalayas

10.The Twelvefold Wheel of Causality & Conditions: The cause or origination of sufferingthe ignorant desire of the self, in a cycle of twelve links #1 ignorance #2 predisposition #3consciousness #4 name-form (mind-matter) duality #5 the six senses #6 contact #7 feelings #8craving #9 attachment #10 existence #11 birth #12 old age & death

11.The Sagara Dragon:Dragons or Serpents (S. Naga) represent forces of nature. The Sagara is

the Sea Dragon.

12.The Two Vehicles:The sravakas (spiritual disciples) & pratyekabuddhas (the spiritually self-awakened), whose ideal is that of the arhat (who is liberated from the existence of the self)

13.Campaka:A tree with very fragrant yellow flowers,Michelia Champaka

14.Wisdom of All Kinds:Wisdom of the Buddha, wisdom of the middle way (described indetail later).

15.Prajna Paramita:The perfection of wisdom

16.Those That Have Come:The Tathagatas

17.The Dharma:The Teaching of Buddhism; The Spiritual Reality

18.Eternity, Bliss, Self-Identity, Purity:The Four Virtues of Nirvana as described in theMahaparinirvana Sutra. These will be described in detail later.
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The Great Calm Observation, Volume 1, Part 2, Page 4

Already believing in this teaching, it is necessary to recognize the three kinds of literature on it:

The Literature on the Gradual Doctrine- The Sequential Doors of Meditation1, in 30volumes. Of this, ten volumes were written by the monk Fa-Shen at the Monastery of theGreat Adornment2.

The Literature on the Indeterminate Doctrine- for example, the Six Wonderful Doors3.By using the indeterminate idea, there are the 12 meditations4, the 9 ruminations5, andthe 8 emancipations6. With these, there is observation, polishing, perfuming, andcultivation7, and the realization of the twelvefold wheel of causality and conditions8andthe six perfections9, which, being unhindered, turn vertically deep and horizontally broadat will. This explained in further writings. The President of the Department of State, MaoHsi10, requested that the Wise One11produce this text.

The Literature on the Total & Sudden Doctrine - Like these ten volumes writtendown here by Kuan-Ting at the Monastery of the Jade Spring in the Province of

Thorns12.

Although there are these three kinds of literature, one does not cling to the words, as this will doharm.

The Great Discoursesays:"Depending upon whether or not they see with Prajna, all are either bound or liberated by meansof words."

The words of the texts also illustrate this fact.

Skeptics speak of the serene and extinguished aspect of all things being impossible to declare bymeans of words.

The Great Nirvana Sutra says:"It is impossible to explain how that which is born is born13and it is impossible to explain howthat which is without birth is not born14."

Whether being general or specific, it is beyond the way of words or language. One is unable toteach that which is not taught.

Sariputra15said:"I have heard that there are no words to teach of liberation. Therefore, I do not know what tosay."

Vimalakirti16said:"Those that teach this do not explain it or indicate it. Those that inquire into this do not hear itor attain it."

There is no one that can explain it, and its reality is inexpressible, and yet we speak of it beingconveyed to people.

Actually, the skeptics here only quote one side, and do not see the second:

The Great Nirvana Sutrasays:"There are causality and conditions and so it is also possible to teach of it."


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The Lotus Sutrasays:"Countless ways and means and various kinds of reasoning to teach living beings."

The Lotus Sutraalso says:"With the power of ways and means the five bhiksus17were taught."

Whether being general or specific, all was possible to teach.

The Great Nirvana Sutrasays:"Those with eyes teach of the color of milk to the blind."

This indicates that the absolute truth is possible to teach of.

The Sutra on the Prajna of the Heavenly Kingsays:"That which is all-embracing18is beyond words, and yet words reveal that which is all-embracing."

This indicates that it is possible to teach of it in terms of mundane truth.

And the One That Has Come19

depended upon these two truths20

to teach of the Dharma.

Vimalakirtisaid:"Being detached from the nature of words is liberated understanding and teaching withoutteaching."

This is teaching, and yet not teaching

The Great Nirvana Sutra says:"When one recognizes that the One That Has Come is always not teaching in words, one hasheard much."

This indicates not teaching, and yet teaching.

The Sutra on Beneficial Thoughtssays:"The Buddha and his disciples are always practicing two things - teaching and silence."

The Lotus Sutrasays:"Whether coming, going, seated, or standing, the Buddha always declared the Wonderful Dharmalike the pouring of a great rain."

The Lotus Sutraalso says;"If one wishes the path of enlightenment, one should always follow those that have heard muchof it. Good acquaintances will cause one to be led and influenced, and enable one to see the

Buddha."

The Great Nirvana Sutrasays:"In the midst of the sky there were clouds and thunder, and on the tip of the elephants tusk aflower was born."

At what point does one simply stop teaching?

If one just wrangles between teaching and silence, one will not understand the intention of thisteaching, and one will just get further and further away from the principle. Apart from theteaching there is no principle. Apart from the principle, there is no teaching. There is teaching

without teaching. Not teaching is teaching. They are not different.


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With great compassion, the Buddha had pity on those that had not heard the Teaching. Forexample, when the moon was concealed by a heavy mountain, a round fan was used to indicateits presence. Whenthe winds ceased to blow in the sky, trees were shaken to represent itsexistence.

Now the peoples' minds are dull. It is difficult for them to awaken in the darkness. Their eyesdepend upon forms entering into them for them to see. Temporary words make it easier forthem to understand. But when people are confined to words, there is harm. It is necessary torecognize that, with or without words, one reaches the meaning of all words. Upon being neither

with nor without words, one is able to attain all understandings in all words.

Therefore there are these three kinds of texts used to reach the single door of Reality21.


Footnotes:

1. Sequential Doors of Meditation:(C. Tzu Ti Chan Men) Meditation manual written byChih-I

2. Fa-Shen at the Temple of Great Adornment(C. Ta-Chuang-Yen-Ssu). Meditation manualwritten in 571 CE and then edited by Kuang Ting

3.The Six Wonderful Doors:(C. Liu Miao Fa Men) Meditation manual written by Chih-I

4.The twelve meditations:#1.The Four Basic Meditations in the Realm of Form#5 - #8The Four Meditations in the Realm Without Form#9 - #12: The Four Limitless States ofMind: Kindness, Compassion, Sympathetic Joy & Equanimity

5.The Nine Ruminations (on Death & Decay) This is a reference to the meditations onimpurity and the Nine Ruminationson Death & Decay. In order to observe impurity, monks

visited cemeteries and charnel grounds (where the dead were burned and left to decompose) inorder to give them an appreciation of impermanence and the impurity of the body - the NineRuminations on Death & Decay.: The dead bodys: #1 swelling, #2 having a blue and mottledcolor, #3 breaking apart, #4 bloody mess, #5 discharging & rotting flesh, #6 being devoured by

birds and beasts, #7 dismemberment, #8 white bones stripped clean, #9 ashes and returning todust

6.The EightEmancipations: Seethe meditations of form & formlessnessA. Observing an object & becoming free of cognitive thought (from the end of the first to theend of the second basic meditation of form)B. Observing an object & becoming free of affective states of mind (from the end of the secondto the end of the third basic meditation of form)C. Abiding in a pure state of mind (the fourth basic meditation of form)D. The boundlessness of emptinessE. The boundlessness of consciousness

F. The boundlessness of nothingness
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G. The boundlessness of that which is neither with nor without thoughtH. The extinction of sensory perception and thought (Nirodha Samapatti)

7. Observation, polishing, perfuming, and cultivation:The four techniques used inmeditation, described in The Six Wonderful Doors (C. Liu Miao Fa Men), a meditation manual

written by Chih-I

8.The Twelvefold Wheel of Causality and Conditions:The cause or origination of sufferingthe ignorant desire of the self, in a cycle of twelve links

9.The six perfections:#1 Generosity #2 Morality #3 Endurance #4 Diligence #5 MentalConcentration (Meditation) #6 Spiritual InsightThe virtues of the Bodhisattva

10. President of the Department of State, Mao-Hsi:Important court figure at Chin-Ling(now Nan-Jing) who was a friend of Chih-Is father

11.The Wise One:Chih-I

12.The Monastery of the Jade Spring(Yu-Chuan-Ssu) in the Province of Thorns(Ching-Chou): Where this work was lectured by Chih-I

13.That which is born is born:That which exists becomes existent (from non-existence)

14.That which is without birth is not born:That which does not exist becomes non-existent(from existence)

15. Sariputra:Close historical disciple of Sakyamuni who was known for his learning

16.Vimalakirti (Spotless Reputation):Bodhisattva of the Vimalakirti Nirdesa Sutra

17. Five Bhiksus:The five monks who were Sakyamunis first five disciples #1 AjnataKaundinya #2 Asvajit #3 Bhadrika #4 Dasabala Kasyapa #5 Mahanama Kulika

18.That which is all-embracing: (S. Dharani) That which is focused on, the all embracing;The dharani is a prayer-spell that is recited over and over. It is the Great Secret Essence, the all-embracing incantation that intercepts evil, embraces good and includes all teachings, meanings,and practices. It represents the secret essence of the Middle Way and the True Spiritual Aspect ofReality.

19.The One That Has Come: (S. Tathagata) The One that comes down to this world from therealm of the absolute spiritual reality to enlighten living beings (and then reenters Nirvana,returning back to that absolute reality).

20.The Two Truths:The absolute (which is beyond words) and the mundane (which can beexpressed in words)

21. At this point the Introduction by Kuan-Ting ends, and the lectures by Chih-I (but recordedby Kuan-Ting) begin.
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Having already outlined the introduction to this teaching, we may now elaborate on it, in 10

sections1:

1. The Main Idea2. Explaining Its Name (Calm-Observation)3. Its Embodiment and Aspects4. Its All-Inclusiveness5. Its Partiality and Totality6. Its Ways and Means7. Its Proper Observation8. Its Effects and Rewards9. The Arising of its Doctrine10.Restoring the Original Intent

Ten is designated as the number of sections, no more and no less. The first section is based on

the aspiration to reach the 42ndand last Sanscrit letter dha2, and the last section is based on

returning to the ultimate principle. These ten sections pass the sevenfold test of efficacy3from

the beginning to the end.

In being produced and caused, these ten sections are in a sequential progression from the first

to the tenth. Upon reaching the principle of serene extinction, there is no producer nor

originator, and nothing is produced and nothing is caused. Generally speaking, because of

causality, these ten sections are produced and caused. More specifically, because the firstsection is produced, the next is caused, and so on until there are all of the ten sections:

1. Having been smothered in stupidity and confusion for countless lifetimes, one doesnot recognized that the darkness of ignorance is illuminated. Now this enlightenment

is opened up and revealed, and therefore we speak of The Main Idea.

2. Having already recognized that ignorance is illuminated, there is no longertransmigration, and so we speak of Calm. In being illuminated with great purity, we

speak of Observation.

3. Having already heard the name, its Embodiment is attained.4. With the embodiment, there is its All-Inclusiveness.5. It includes all with Partiality and Totality.6. With understanding of partiality and totality, there is the raising up of the Ways and

Means.

7. With the ways and means established, there is attainment of Proper Observation.8. Having already attained proper observation, there is attainment of the wonderful Fruits

and Rewards.

9. By attaining the Dharma for oneself, the Doctrine Arises, instructing others.10.With oneself and others both settled, all are equally Restored to the Original Intent.

Generally speaking, for those that have not reached that which is neither produced nor caused,

there is the production and origination of these ten sections. For those that have reached that

which is neither produced nor caused, the activity of the mind is serene and extinguished.Beyond the ways of words and language, it is tranquil and pure.


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The discrimination of the ten sections:

The merits and virtues of these ten sections are like having a jewel hidden in one's bag.

Without searching for it, one will not find it. Now, for these ten sections:

1. Some is absolute, some is mundane, and some is neither absolute nor mundane.2. Some is taught, some is silent, some is neither taught nor silent.3. Some is concentration, some is insight, some is neither concentration nor insight.4. Some is the eyes, some is the feet, some is neither the eyes nor the feet.5. Some is the cause, some is the effect, some is neither cause nor effect.6. Some is of the self, some is from an other, some is from neither the self nor an other.7. Some is shared, some is unshared, some is neither shared nor unshared.8. Some is general, some is specific, some is neither general nor specific.9. Some is elaborated, some is outlined, some is neither elaborated nor outlined.10.Some is horizontal, some is vertical, some is neither horizontal nor vertical.

All of the various aspects respond to the question asked:

1. The first eight sections are mundane, and yet absolute. The section on the Fruits &Rewards is absolute, and yet mundane. The section on the Original Intent is neither

absolute nor mundane.

2. The Proper Observation is on the noble silence. The other eight sections are on thenoble teaching. The Original Intent is neither silence nor teaching.

3. The one part on Proper Observation is on concentration. The other eight sections areon insight. The Original Intent is neither concentration nor insight.

4. From The Main Idea to Proper Observation is on the cause. The Fruits & Rewards ison the effect. The Original Intent is neither cause nor effect.

5. The first eight sections are on one's own practice. The Arising of the Doctrine is on theinfluence of others. The Original Intent is neither oneself nor an other.

6. From The Main Idea to The Arising of the Doctrine is on the eyes. From The Waysand Means to the Fruits and Rewards is on the feet. The Original Intent is neither the

eyes nor the feet.

7. From The Main Idea to Proper Observation is shared. The Fruits and Rewards and TheArising of the Doctrine are unshared. The Original Intent is neither shared nor

unshared.

8. The one section on The Main Idea is general. The next eight sections are specific. TheOriginal Intent is neither general nor specific.

9.

The Main Idea is outlined. The next eight sections are elaborated. The Original Intentis neither outlined nor elaborated.

10.The section on The Embodiment and Aspects is vertical. The other eight sections arehorizontal. The Original Intent is neither vertical nor horizontal.

A Catechism:

Question:

What are the similarities and differences between the initial outline and The Main Idea?

Answer:

Generally, the names are different but the idea is the same. More specifically, the initial

outline has the three approaches4

whereas The Main Idea is solely on the Sudden Calm-Observation.


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Question:

In terms of the revealed doctrine, discourse on the revealed observation, and in terms of the

secret doctrine, discourse on the secret observation.

Answer:

Having already divided the revealed from the secret, now we clarify that which is revealed

without revealing the secret.

Question:

Does one attain anything from distinguishing the revealed and the secret like this, or not?

Answer:

Some is attained and some is not attained. The doctrines are the words that the Noble One

dropped down from above. The Noble One was able to teach both the revealed and the secret

doctrines. Ordinary people talk and may be able to transmit the revealed (doctrine), but it is

impossible for them to transmit the secret. Those that inquire cause that which is observed.

Those that have attained the rank of six purified senses5are able to fill the 3000-fold Spiritual

Realm6with a single wonderful sound7and, at will, are able to completely reach and then

transmit the secret doctrine. When cultivating observation and inspiring and cultivating therevealed teaching, one does not inspire or cultivate the secret. The person that inspires

influences from a former life attains and teaches the secret observation.

Question:

The gradual observation begins shallow and ends deep. What aspect of observation is it that

begins deep and ends up shallow?

Answer:

This is the indeterminate observation.

Question:

What aspect of observation begins shallow and ends up shallow?

Answer:

This is the idea of the small vehicle8. This is not one of the three aspects of Calm-

Observation.

Question:

The small vehicle was taught by the Buddha. What is the idea of saying that it is in erroneous?

If it is spoken of as being erroneous, we should not speak of that which is gradual.

Answer:

Having already distinguished the great from the small, the small is no longer discoursed upon

here. Now, in speaking of the gradual doctrine, we are talking about that which movesgradually from the smallest to the most great. The small vehicle does not recognize the true

spiritual aspect of reality from beginning to end, and so it is not the gradual aspect that is

discussed here.

Question:

In indicating these three kinds of words9, the words have forms. Do their form act as a door to

the spiritual reality or do they not? If they do act as a door, and their form is the the spiritual

aspect of reality, what further is to be penetrated? If their form does not act as a door, why is

it said that "each form and fragrance is not without the middle way."

Answer:

The door of words is equivalent to the true spiritual aspect of reality. Living beings are quitederanged - few are not. We indicate this with words. There are words that reach words, that


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beyond words, and that which is neither with nor without words. Words are that door through

which we grasp the true spiritual aspect of reality. Therefore words are that door, the door that

possesses all things. They are the door and they are not the door. They are not the door, and

they are not without the door.


Footnotes:

1.The beginning of the Chih-I lectures

2. The 42nd

and last Sanscrit letter dha:There are 42 letters in the Sanskrit (& Siddham)

alphabet, which came to represent the42 stages on the spiritual path of the Bodhisattvas.

These letters represented the provisional path much the same way that words represent reality.The last letter, dha, represents the 42ndand final stage of Bodhisattva development, which is

the Wonderful Awakening. The first section (which begins with the first inspiration of the

enlightened mind) represents the first aspiration to go through all the stages on the way to the

ultimate realization (which is beyond letters and words).

3.The sevenfold test of efficacy:efficacy in timing, meaning, language, uniqueness,

completeness, pure adaptability, & noble intent

4. The three approaches:the Gradual, the Indeterminate, and the Total & Sudden

5.The rank of the six purified senses:The fourth rank of identity with enlightenment, calledidentity in resemblance to enlightenment; this is explained later in detail in Volume One.

The six senses are #1 The body (& touch) #2 the nose (& smell) #3 the tongue (& taste) #4

the ears (& hearing) #5 the eyes (& vision) #6 the thinking mind (& elements of reality or

dharmas).

6.Three Thousand-fold Spiritual Realm: The spiritual realm of life; This includes the

spiritual conditions of the10 Realms from Hell to Enlightenment, which interpenetrate each

other (x 1 = 100), have the 10 aspects of causality (x 10 = 1000) as later described, and are at

the levels of the individual, society, and the land (x 3 = 3000)

7.A single wonderful sound: i.e., the dharani

8.The small vehicle: (S. Hinayana) with emphasis on ones personal salvation only, with the

ideal of the arhat.

9.These three kinds of words: The gradual, indeterminate, and total & sudden
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THE EXPLANATION OF THE TEN SECTIONS:

1. Fi rst, we explain The Main I dea.

It is the bag that contains the ten sections from beginning to end. It is the cap that crowns the

ten sections from beginning to end. With the mind being slow it is difficult to see and so now

it is gathered into five parts:

Inspiring the Great Mind Cultivating the Great Practice Feeling the Great Effect Breaking the Great Net Returning to the Great Place

A. What is Inspiring the Great Mind?

With living beings in darkness and confusion, they do not recognize their own enlightenment.

Encouraging them to awaken, one seeks that above to influence those below.

B. What is Practicing the Great Practice?

Although again and again inspiring the mind, one looks down the road but there is no

movement, and one never reaches that which is hoped for. One is encouraged to have a firmand strong spirit of diligence and practice the Four Samadhis.

C. What is Feeling the Great Effect?

Although one does not wish for Brahma's heaven, one attains it spontaneously. One praises

the wonderful reward that pleases the mind.

D. What is Breaking the Great Net?

The various scriptures and discourses open up the people's eyes, and yet they hold on to this

while doubting that. Each of them reason that they are right and that others are wrong. Theblind, upon hearing that the color white is like snow, reason that it is cold; upon hearing that

the color white is like a crane, they reason that it moves. Now, upon penetrating the scriptures

and discourses, one understands one's binds and leaves the cage.

E. What is Returning to the Great Place?

The Dharma1is without a beginning or an end and it is without penetration or barriers. When

one recognizes that it is without a beginning or an end and that it is without penetration or

barriers, all of a sudden there is a great clarity that is unobstructed and at will.

The production and arising of these five is the outline of that which is elaborated later in ten

sections.


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Footnote:

1. The Dharma:Spirituality, the Spiritual Reality


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A. Concerning the inspiration of the mind, there are three parts:

1. First, ways of speaking about it2. Next, examining what is the erroneous inspiration of the mind3. Lastly, revealing what is the right inspiration of the mind

1. Ways of Speaking About It

Bodhi- this is Indian1- this way they spoke of the Path of Enlightenment. Citta- this too is Indian - this way they spoke of the thinking and knowing mind. They also spoke of Hridaya- this way they spoke of the mind of the grass and trees. And they spoke of Hrid2- this way they spoke of the mind's spiritual essence.

2. Now, Examining What is ErroneousHaving already outlined the mind's spiritual essenceand the mind of the grass and trees, we will only concern ourselves here with the thinking andknowing mind. The path of the thinking mind can be viewed both generally and specifically3.Now we will further examine this, outlining it in ten parts.

1. When the mind thinks and thinks, only being greedy, angry and stupid4withoutremittance day after day and month after month, it ever increasingly arouses the highest

order of the ten evils

5

like those of the Five Sandhilas

6

. This is the inspiring of the mindof Helland walking the way of the fiery road.2. When the mind thinks and thinks, with a desire for many followers that is like one

drinking up the currents of the sea and like fire burning up wood, it arouses theintermediate order of ten evils like those of Devadatta who tried to seduce the assembly7.

This is the inspiring of the mind of Brutalityand walking the way of the bloody road.

3. When the mind thinks and thinks, desiring to have its name heard in the four far cornersof the world and the eight directions, having it praised and sung, and yet inside having noreal virtue as it fraudulently compares itself to the virtuous and noble, it arouses thelowest order of the ten evils like those of Makandhika8. This is the inspiring of the mindof the Demonic Hunger9and walking the way of the sword.

4. When the mind thinks and thinks, always desiring to be superior to others and having nopatience for inferiors, belittling strangers like the hawk that flies high above looking downon others, and yet outwardly displaying justice, worship, wisdom, and faith, it arouses thelowest order of good. This is walking the way of theAsuras10.

5. When the mind thinks and thinks, rejoicing in worldly pleasures, relaxed in the fragranceof the body and pleased by the foolishness of the mind, it arouses the intermediate orderof good. This is walking in the way of Human Beings11.

6. When the mind thinks and thinks, recognizing that there is so much suffering from thethree evil roads12, that sufferings and pleasures are intermingled among humanity, andthat in heaven above there is a simple happiness; and that to enjoy heaven, the gatewaysof the six sense faculties must not be left unguarded and the dusts of the six sensations13

must not be entered into, it arouses the highest order of the good mind. This is walkingthe way ofThe Gods14.

Documents

Mohochikuan Tome1 & Intro