The Great Calm-Observation Mo-Ho Chih-Kuan

Chapter one and two

Tientai.net One of Chih-I's three major works, The Great Calm-Observation, it is one of the seminal works of the East Asian Buddhist canon. A guide to the practice of spiritual contemplation, it is generally considered to be ChihI'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 by Chih-I in 594 CE.

An Outline of The Great Calm-Observation By Chapters

The Meaning of the Title:
Chinese Mo-Ho Chih Kuan Japanese Maka Shi Kan Sanskrit Maha Samatha Vipasyana Meaning Great Calm, Serenity, Inner Silence Observation of the Mind, Contemplation

Resulting in: The Great Vehicle Samadhi; Meditation, Singleness of Prajna; Spiritual Insight, Illuminati

The Introduction of Kuang Ting:

1. First there is an introduction and historical sketch of Buddhism and the lineage of Buddhism from Sakyamuni to Chih-I

2. Then there is an explanation of the difference between the gradual, indeterminate and sudden teachings of Calm-Observation. 3. Finally, there is a discussion of what can and cannot be explained in terms of words.

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

1. The Main Idea of Calm-Observation A. Inspiring the Great Mind B. Practicing the Great Practice C. Feeling the Great Effect D. Breaking the Great Net E. Returning to the Great Place 2. Explaining the Name - Calm-Observation A. Aspects of Mutual Dependence (Calm vs. Observation) B. Beyond the Aspects of Mutual Dependence - Calm-Observation as Unity C. The Different Understandings - Different Names for the Same Entity D. Penetrating the Three Virtues - The Unity of the Three Virtues 3. The Embodiment & Aspects of Calm-Observation A. The Aspects of the Doctrine B. The Eye of Wisdom C. The Sphere of the Object D. Attainment and Loss of Calm-Observation 4. The All-Inclusiveness of Calm-Observation A. Including All Principles B. Including All Confusions C. Including All Wisdoms D. Including All Practices E. Including All Ranks F. Including All Doctrines 5. The Partiality & Totality of Calm-Observation A. Great & Small B. Half & Full C. Partial & Total D. Gradual & Sudden E. Provisional & Real 6. The Ways & Means of Calm-Observation A. Possessing the Five Conditions B. Breaking the Five Desires C. Discarding the Five Shrouds D. Regulating the Five Activities E. 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 Mind B. Emotional Desire & Distress C. Sickness and Disease D. The Characteristics of Karma

E. The Work of the Devil F. Meditations G. 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 Ten Vehicles of Contemplation: 1. Observing the Inconceivable Sphere (The Spiritual Realm - The Mind) 2. Inspiring the Mind of Mercy and Compassion 3. Skillfully Abiding in Calm-Observation 4. Breaking Through (letting go of) Everything 5. Penetrating the Barriers of Consciousness 6. Cultivating the Facets of the Spiritual Life 7. The Helpful Therapeutic Techniques of the Path 8. Recognizing the Progressive Stages of Development 9. Endurance 10. Not Clinging to Spirituality (The Dharma)

The Great Calm-Observation Volume 1, Part 1

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Calm-Observation, clear and still2... Those of earlier generations did not hear the teaching of The Wise One3. It began on the twentysixth day of the fourth month, during the fourteenth year of the reign of K'ai Huang of the Great Sui Dynasty4. At the Jade Spring Monastery in the Prefecture of Thorns5, the summer was in full bloom. Twice a day there was a merciful rain6. Although his eloquence was without bounds, upon reaching the section on The Sphere of Views, the Wheel of the Dharma stopped turning7 and the rest was left unspoken8. And so we search for the source of the current we drew from, and we seek the origin of the fragrance. The Great Discourse says: "I practiced without the guarantee of a teacher." The Sutra on the Auspicious Appearance of Prince Siddhartha says: "Sakyamuni received the planted seed of his prophecy from the Buddha Steady Shining Lamp9." The Writings of Confucius say: "Those bearing knowledge are best. Those that study and come to know are next best." The Door to the Dharma10 is vast and wonderful. Although the heavenly truth from above is the only 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 they come to know its founder, the Great Enlightened World Honored One13. Over many lifetimes14 his practice matured. After fording the stream for six years, undertaking the ascetic practices and reconciling the different points of view15, he pointed one finger and vanquished the devil16. The beginning was at Deer Park17 - the middle at Vulture's Peak18 - and the end in the Crane Forest19.

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1. Beginning of the Introduction by Kuan Ting

2. Clear describes Observation and still describes Calm.

3. Wise One (Chi-Che): An honorific name given to Chih-I by Prince Yang Kuang of the Sui
Dynasty in 591 CE 4. Probably 594 CE

5. Jade Spring Monastery (Yu-Chuan Ssu): Originally called the Temple of the Single Sound (I-Yin
Ssu), founded by Chih-I in 591 CE. Prefecture of Thorns: Ching-Chou, in Hupei province 6. Merciful Rain: Symbolizing the twice daily lecture by Chih-I of his highest teaching (in full bloom) 7. Turning the Wheel of the Dharma: The Dharma is the Teaching of the Buddha and the spiritual reality or truth that the Buddha realized. The Wheel of the Dharma specifically refers to the teaching that is Twelvefold Wheel that is Dependence on Origination (the second of the four truths), but as an expression Turning the Wheel of the Dharma often was used to generally describe the act of teaching about the Dharma, as here. The expression the Wheel of the Dharma stopped turning refers to the fact that Chih-I discontinued the lectures. 8. The lectures were never completed, and hence The Great Calm-Observation ends after the section on 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 the remote past & the 24th predecessor to Sakyamuni. In Sakyamunis previous incarnation as the Bodhisattva Learned Youth, he offered five lotus blossoms to Dipamkara. In response to this gesture, Dipankara prophesized 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 of Buddhism. 11. This sentence and the three quotations preceding it refer to the aspects of direct revelation of the Dharma (from the heavenly truth above) vs. its transmission through the lineage of master and disciple or other man-made means such as the spoken or written word (such as through the blue 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 historical Buddha Sakyamuni 14. Lifetimes: (S. Kalpas) Aeons. Referring to the many lives of spiritual quest that led up to the Buddhas enlightenment. 15. Six Years: The Buddha was born as Siddhartha, a prince of the Gautama family, leaders of the Sakya tribe in north-central India. He was raised in wealth and privilege, and was protected from the 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 spiritual quest to find the answer to the riddle of human existence. He roamed for six years practicing all

means of ascetic practices and meditations and studying all different philosophical points of view in this quest before attaining enlightenment. 16. Vanquishing the Devil (S. Mara) The act that directly preceded the Buddhas enlightenment at Bodh-Gaya. 17. Deer Park: (S. Mrigadava) Now called Sarnath or Saragnatha, a park NE of Benares (modern Varanasi) where Sakyamuni is 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 the ideal of the Arhat & the Two Vehicles) 18. Vulture Peak (Mt. Gridaukuta): Near Rajagriha (modern Rajgir), where the Buddha Sakyamuni is said to have taught his highest teaching, The Lotus Blossom of the Wonderful Dharma (Saddharma Pundarika 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 The Mahaparinirvana Sutra.

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

1. The Dharma was then passed to the Maha Kasyapa1. Maha Kasyapa divided the relics into eight parts2, and collected the three baskets3. 2. The Dharma was passed to Ananda4. In the middle of the river, Ananda entered into the Samadhi 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 hundred doors to the Dharma6. 4. The Dharma was passed to Upagupta7. He attained three of the four fruits while still of the world. Upon receiving the precepts, many attained the four fruits8. 5. The Dharma was passed to Dhritaka9. He ascended the altar of ordination having attained the first fruit. Upon the confession of the three karmas10, he attained the four fruits. 6. The Dharma was passed to Micchaka11. 7. Miccaka passed the Dharma to Buddhanandi12. 8. Buddhanandi passed the Dharma to Buddhamitra13, who defeated the numerologists14 in debate and so received the threefold refuge15 of a King. 9. The Dharma was passed to the Parsva16, the Bhiksu of the Ribs. This Bhiksu arose from the womb with white hair. His hands emitted light, holding the scripture. 10. The Dharma was passed to Punyayashas17. His discourse won the tonsure18 of Asvagosha, who became his disciple. 11. Asvagosha19 wrote 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. This Discourse confronted the places of false views and defeated them. 13. The Dharma was passed to Nagarjuna22. His physical body was born under a tree and the Spiritual Body23 was attained from a Dragon. 14. The Dharma was passed to Deva24. Deva carved out a Heavenly Eye and gave it to a multitude of fleshly eyes25. 15. The Dharma was passed to Rahulata26. Rahulata comprehended 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.

17. The Dharma was passed to Samgayasata29. He came upon a city by the sea where he taught in verse. 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 to Jayata31. Jayata made a pit of fire for those that were heavily deranged. 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 to Manorhita33, who divided the Ganges River into two parts. His viewpoint influenced one part. 22. The Dharma was passed to Haklenayashas34. 23. Haklenayashas passed the Dharma to Simha35. He was mortally wounded by the King of Damira. Upon being beheaded, milk poured out instead of blood. The people who passed down the Treasury of the Dharma - beginning with Kasyapa and ending with Simha - were 23 in all. When one holds Madhyantika and Sanavasa as being two patriarchs who 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 to benefit 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 which is 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, those that it did so half way, and those that it did not at all39. For those that it passed through, the people raised up a tower and offered worship, and so attained birth in heaven. The essence of hearing the Dharma is in attaining its merits and virtues. The Buddha transmitted the Treasury of the Dharma for benefits such as these40.

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1. Maha Kasyapa: The Great Kasyapa Actually Kasyapa refers to his prominent Brahman clan his given name was Pippalayana (lit. vehicle of the ficus religiosa, the tree of enlightenment). From Magadha and one of Sakyamunis 10 closest historical disciples, he is said to have chaired the first Great Buddhist Council at Rajagriha during the first rainy season after the Buddhas entry into Nirvana. Probably lived into the late 5th Century BCE.

2. The Relics (S. Sarira) Maha Kasyapa chaired the First Council, which addressed what was to be done with the relics (ashes) of the Buddha. It was decided to split them among the laity of 8 main 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 the Buddhas words said to be compiled by Ananda) #2 The Vinaya (Disciplinary rules, said to be compiled by Upali) and the Sastras or Abhidharma (Commentaries or Analyses, traditionally said by many to be compiled by Sariputra but most probably compiled hundreds of years later - in fact, Sariputra was said to have predeceased Sakyamuni). 4. Ananda: Also one on the Buddhas 10 closest disciples and said to be first cousin of the Buddha - said to have memorized the words of Buddhas teachings; hence the Sutras traditionally begin with Ananda saying Thus I have heard. Probably lived in 5th Century BC possibly to early 4th Century BC. 5. Samadhi of the Wind: Meditation on the Dust in the Wind - Upon Anandas death, there was rivalry between King Ajatasatru of Magadha and the King of Vaisali for his ashes (sarira). Upon his cremation upon the river Ganges, it is said that the wind spread his ashes into four parts: one each for Magadha & Vaisali, one for the Dragon King (Naga Raja, under the water) and one for Sakra Devendra (up in heaven). 6. Sanavasi: Said to be a younger brother or disciple of Ananda, a native of Mathura, founder of the Natabhata 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 4th Century BC. 7. Upagupta: A Sudra (of the servant caste) by birth, he is said to have been the spiritual teacher of King Asoka who was instrumental in the spread of Buddhism in India. Probably patriarch in late 4th to early 3rd century BC. 8. The Four Fruits: The four stages in the development of the ideal of early, so-called Small Vehicle (Hinayana) Buddhism, the Arhat: The spiritual progress of the Arhat was described as The Four Fruits: A. One who has entered the stream (Srotapanna) to oppose the four currents (asravas) of ignorance, sensory desire, craving for (self) existence & attachment to views B. 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: From Magadha. He is said to have converted Micchaka and his 8000 disciples in Madhyadesa. 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 ordination ceremony. 11. Micchaka: - A native of Central India, he moved to Northern India after his conversion by Dhritaka. 12. Buddhanandi: Descendent of the Gautama family, from Kamarupa

13. Buddhamitra: From Northern India, a Vaisya (merchant caste) by birth, wrote a Meditation Manual called the Pancadvara-Dhyana-Sutra-Mahartha-Dharma & was known as the Great Meditation Teacher (Maha-Dhyana-Guru). 14. Numerologists Most likely the proponents of the Sankhya philosophy 15. The Threefold Refuge devotion to and reliance in the Buddha, the Dharma, & the Sangha (the teacher, the teaching, & and the taught), in other words, conversion to Buddhism. 16. Parsva A Brahman from Gandhara, he vowed not to lie down until he mastered the Tripitaka and became an arhat. It took him three years. According to legend he was in the womb for 60 years, explaining the fact that he had white hair from birth. He supposedly was a master of the Vaibhasika philosophy. Said to have died in c. 36 BC. 117. Punyayashas: A descendent of the Gautama family from Pataliputra, he worked in Varanasi 18. Tonsure: Shaving of the head, in other words, conversion and ordination as a Buddhist monk 19. Asvagosha: A Brahman from Southern India whose patron was the Indo-Scythian King Kaniska, who first captured Asvagosha and later was converted by him. Asvagosha is credited with several 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 the philosophical foundation for the Buddhism of the Great Vehicle (Mahayana). He lived in the first century CE. 20. Rastrapala: Protector of the Kingdom - a play said to be written by Asvagosha. 21. Kapimala: From Patna, converted by Asvagosha, he converted Nagarjuna to Buddhism. To the 2nd century CE. 22. Nagarjuna: His name means Dragon (Naga) - Tree (Arjuna). A native of Southern India, he is the founder of the Madhyamika School. Many important and influential works are attributed to him, including the Discourse on the Mean (Madhyamika Karika Sastra). Nagarjune is generally considered to be the most important single influence on the development of Great Vehicle (Mahayana) Buddhism in India. He lived in the 2nd century CE. 23. Spiritual Body: (S. Dharmakaya), embodiment of the Dharma, or Spiritual Reality; in other words, his spiritual life. It is said that Nagarjuna mastered the prevailing Sarvastivada teaching at the famous Nalanda monastery and then met the Chief Dragon (Mahanaga) of the Nagas who gave him the Vaipulya (Universal Way) Sutras, which converted him to the Buddhism of the Great Vehicle. 24. Deva: From Southern India or Sri Lanka, he was also called Aryadeva, Kanadeva (One-Eyed Deva), and Nilanetra (Blue Eye). He lived in the late 2nd century CE and into the 3rd century CE in Pataliputra. The top disciple of Nagarjuna, he wrote the Discourse in a Hundred Verses and many other important works for the Madhyamika and Three Treatise Schools. 25. Deva was said to have carved out the divine (third) eye from a statue of Mahesvara and given it to many thousands who just had (two) fleshly eyes.

26. Rahulata: Also called Rahulabhadra Was said to have memorized the Brahmanic books that explained the names of the various demonic spirits, and so impressed its followers with his understanding that they were converted to Buddhism. 27. Sanghanandi: A prince from Sravasti, he lived in a cave in Hiranyavati where 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 disciple and successor, Samghayashas (who is said to have consulted the future Budha Maitreya in the Tusita Heaven) 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, from Magadha, 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 wrote the authoritative work of the Sarvastivada School (the Abhidharma Kosa), and then was converted (reputedly by his younger brother Asanga) to the Yogacarya School, for which he wrote one of the definitive works, The Discourse on Mere Consciousness. He also wrote a well-known Commentary on the 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 Western India & Ferghana. 34. Haklenayashas (also Padmaratna) was born in the palace of the king of Tokhara 35. Simha: also Aryasimha; From Central India, he worked in Kashmir, and was said to be martyred in 259 C.E. According to Hsuan Tsang, Danila was said to be a Dravidian kingdom in Southern India. 36. Ananda sent Madhyantika to Kashmir and Sanavasa to 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 and dangerous. 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 greater capacity (emptiness) 40. The two levels benefits from Buddhist practice: A. From worship of the Buddhas birth in heaven (triumph of good over evil), generally that ascribed to lay believers B. Attaining the merits & virtues of the Dharma enlightenment (triumph of enlightenment over ignorance), generally that ascribed to the Ordained.

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. One calms 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, and reaches 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 realm4 and reaches the path of nirvana5. Next one cultivates kindness and compassion. One calms all attachments to one's own personal realization and reaches the path of the Bodhisattvas6. Finally, one cultivates the Spiritual Aspect of Reality. One calms the inclinations to extremes, and reaches the path of that which is ever remaining7.

This begins being shallow and ends being deep, and is the Gradual and Sequential Aspect of CalmObservation. 2. The Indeterminate (Calm-Observation):

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

Some is practice, some is principle. Some indicate the worldly method of teaching as being that of the highest significance, whereas some indicate the personal or therapeutic method of instruction as being that of the highest significance8 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 Name9 are 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?

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 Object15 that agrees with the 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 the middle way. It is ones own realm as well as that of the Buddha. In fact, it is also the realm of all living beings.
1. The aggregates of self17 and the senses18 are everywhere as they are, and so there is no suffering that may be discarded. 2. With there being ignorance and the dusts from ones labors, so there is enlightenment19 Therefore there is no origination of suffering that may be detached from. 3. Extremes and falsehoods are within the bounds of truth, and so there is no path that may be cultivated. 4. With there being Life & Death20, so there is Nirvana. Therefore there is no extinction that may be realized.

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, nothing is distinguished.

The Nature of Spirituality21 is 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.

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1. The True Spiritual Aspect of Reality: The perfect blending of the three truths and the middle 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)

4. The threefold realm: The threefold realm of desire, form & formlessness - the mortal realm of self-existence 5. The path of nirvana: Here, the realm of The Two Vehicles of 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 in order 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 Worldly Method, adapting to peoples wishes and desires B. The Personal Method, finding opportunitites to encourage peoples good qualities and capacities C. The Therapeutic Method, confronting evils and healing diseases D. The Method of The Highest Significance, which directly leads to the awakening of enlightenment. 9. The Doctrine is the Great Vehicle (S. Mahayana) teaching of Buddhism. The Object of worship/observation is The True Spiritual Aspect of Reality. The Name of the practice is CalmObservation. 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 of desire) * 1 for meditation (on the realms of form & formlessness, beyond desire higher realm of heaven) * 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

16. The Spiritual Realm: S. Dharmadhatu - The realm of the human heart, the mind. The spiritual 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 of a 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 The ears #5 The eyes # The thinking mind; And the six sense faculties: #1 Touch #2 Taste #3 Smell #4 Hearing #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 Sutra1 to further clarify the Total and Sudden Calm-Observation. The Sutra says: "Having reached a very deep and wonderful moral authority, The Bodhisattva Countenance of Virtue2 spoke: 'From the very first inspiration of mind, Bodhisattvas in the realm of Life & Death earnestly seek enlightenment. Strong, firm and unshakeable are the merits and virtues of this single thought that is deep and broad without bounds. The One That Has Come3 has described and taught of it for an inexhaustible number of lifetimes4. These Bodhisattvas hear the Total Teaching, raise the Total Faith, establish the Total Practice, 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 living beings.

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 a single 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 things without 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 fearingHearing that it is broad but not doubtingHearing that it is neither deep nor broad, and yet having a mind of courage...

This is called having Total Faith.

3. What is the Total Practice?

One sole earnest wish is Supreme Enlightenment. This agrees with the extremes, and yet is the mean. Facing nothing else, the three truths are totally cultivated. Unchanging serenity is without bounds. 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 and every abode8 is 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 perception9 through any one of the six sense-faculties10 and manifest it11 through any other. One may or may not enter into it or manifest it through any 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 sensations12 and manifest it through any other. One may or may not enter into it or manifest it through any one of the sensations. Each of the six sensations is like this. One may enter into true perception in one of the ten directions13 and manifest it from another 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 something else. 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 perception or manifesting it, both entering into it and manifesting it, or neither entering into it nor manifesting it, for each and all of the sense-faculties and sensations, it is at will, whether it is through 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 quarters14 below 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 four directions 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 totally blended three truths15, as well as the benefits of entering into true perception, manifesting it, both

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 are seen 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-King16 as an illustration: "Vertically everywhere in the six heavens17, and horizontally 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, that which is temporary, the mean, and the unchanging Nature of Spirituality19. And yet they make living 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 or advanced mind? The One That Has Come20 enthusiastically praised this teaching, and those that heard it rejoiced.

The Bodhisattva Ever Wailing21 prayed to the east. The Disciple Wealth of Good22 sought it in the south. The Bodhisattva Medicine King23 burned his arms as a sacrifice, and The King Universal Light24 was nearly decapitated.

In The Diamond Sutra, it says that even if one were to give up his life three times each day for as many days as there are sands in the River Ganges, it could not equal the power of accepting and embracing a single phrase from the Sutra. Similarly, having both shoulders carrying the load of the Buddha for a hundred thousand myriad of lifetimes25 could not repay the blessings that come from the Buddhas Enlightenment. The teaching of this one scripture is like this. Those of others scriptures are as well.

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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 of The 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)

4. Lifetimes: (S. kalpas) aeons 5. The Spiritual Body: (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 the Ten 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. See The 25 States of Existence for 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. See The 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; see The Realm of Heaven or The 25 States of Existence for an elaboration. 18. The Four Frontiers: The four corners of the world, the four continents, representing the world breadth of the world below heaven. See The 25 Realms of Existence for an elaboration 19. Nature of Spirituality: The Nature of the Dharma, Dharmata 20. The One That Has Come: (S. Tathagata) the highest of The 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 Wailing (S. Sadapralapa): In the Pancavimsati (the Long Chapter of the Maha Prajna Paramita Sutra), there is the story of Sadapralapa who, seeking the perfection of wisdom (prajna paramita), heard the Buddhas voice telling him to go east and

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 The Flower 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 Bodhisattva Medicine King (S. Bhaisajyaraja): In the 23rd Chaper of the Lotus Sutra, the Bodhisattva Medicine King (in a former life as Eye of Purity) burned his arms as a sacrifice to the Buddha. 24. The King Universal Light (S. Samantaprabasa): In The Sutra of the Benevolent Kings (C. Jen Wang Ching) and other literature, the King Universal Light (Samantaprabasa or Sutasoma) is captured by a Prince Kalmasapada, who has vowed to kill a thousand Kings in order 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

The Great Calm-Observation, Volume 1, Part 2, Page 3

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 with one or two quotations. The Vimalakirti Sutra1 says: "He began seated under the tree of enlightenment. With His power vanquishing the devil, He attained the ambrosia of extinction and was awakend to the path. He turned the Wheel of the Dharma three times2 in the Great Thousand-fold Spiritual Realm3. The Wheel of the Dharma is fundamentally eternal and pure. That those of heaven and ordinary humanity attain enlightenment is proof of this and that the Three Treasures4 are here in this world." This is the first proof of the Gradual Doctrine. And The Vimalakirti Sutra says: "With a single sound, the Buddha expounded upon the Dharma. Living beings each attained understanding according to their capacity. Some bore fear whereas others rejoiced. Some bore detachment whereas others had their doubts removed. Because of this, there was spiritual power in dissimilar teachings." This is proof of the Indeterminate Doctrine. And The Vimalakirti Sutra says: "It is taught that all things spiritual are neither existent nor without existence. Because of the matrix 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 Chapter5 says: "A sequential number of practices, a sequential number of studies, and a sequential number of paths." This is proof of the Gradual Doctrine. And it says: "When the Mani-Gem6 is covered with different colored wraps and placed in water, the water changes 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 turned the Wheel of the Dharma8 to save living beings." This is proof of the Sudden Doctrine. The Lotus Sutra says: "People respond to the Dharma like this and gradually enter into the Buddha's insight." This is proof of the Gradual Doctrine. And it says: "If they have no faith in one Teaching, the Buddha indicates the benefits and joys of another

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." This is proof of the Sudden Doctrine. The Great Nirvana Sutra says: "Milk arises from the cow, and eventually there is ghee." This is proof of the Gradual Doctrine. 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 Mountains9 have a grass that is called enduring. If a cow eats it, ghee will be attained." This is proof of the Sudden Doctrine. The Sutra of Limitless Meaning says: "The Buddha turned the Wheel of the Dharma. With the raindrops of the teaching washing away the 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. He rained down knowledge of the twelvefold wheel of causality & conditions10 and poured it over the 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 Sutra says; "The Sagara Dragon11 poured down a rain like the churning of carriage axles into the ocean. No other place could endure such an onslaught. For those of higher qualities and natures, the Buddha taught the totally full Sutra. Those of the Two Vehicles12 were like the deaf and dumb." The Vimalakirti Sutra says: "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 Sutra says: "When one pounds a myriad kinds of fragrances into a pellet and burns a particle of it, all of the essences will be possessed perfectly." The Long Chapter says: "With the Wisdom of All Kinds14 one understands all things. One must study Prajna Paramita15." The Lotus Sutra says: "Folding their hands with reverent heart, they desired to hear of the perfect path."

The Great Nirvana Sutra says: "Compare this to a person that bathes in the Great Ocean. One must know that this person has used water from all the rivers." The Flower Garland Sutra says: "Compare this to the rising sun. First it illuminates the mountain peaks. Next it illuminates the valleys. Then it illuminates the level ground." The level ground is the Indeterminate Doctrine, the valley is the Gradual Doctrine, and mountain peaks are the Sudden Doctrine. All of these words are from the Golden Mouths of Those That Have Come16 from the past, the present, 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 is eternal, the Buddhas also have eternity, as well as bliss, self-identity, and purity18. We quote proof like this. Would one rather not believe?

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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 the Dharma at Deer Park which was in three parts #1 Indicating the Law (postulating and defining it) #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 of life, 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 (the taught) 5. The Long Chapter: The Pancavimsati, the Long Chapter from The Sutra of the Perfection of the Great Wisdom (S. Maha Prajna Paramita Sutra) 6. Mani Gem: (S. Cintamani) The pearl; The magical gem that fulfills any wish

7. Place of enlightenment: (S. Bodhimandala) the place where the Buddha attained enlightenment 8. Turning the Wheel of the Dharma: The Wheel of the Dharma specifically refers to the Twelvefold Wheel of Dependence Upon Origination, but as an expression Turning the Wheel of the Dharma often was used to describe the act of teaching and propagating Buddhism generally, as here. 9. The snowy mountains: the Himalayas 10. The Twelvefold Wheel of Causality & Conditions: The cause or origination of suffering the ignorant desire of the self, in a cycle of twelve links #1 ignorance #2 predisposition #3 consciousness #4 name-form (mind-matter) duality #5 the six senses #6 contact #7 feelings #8 craving #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 selfawakened), 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 in detail 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 the Mahaparinirvana Sutra. These will be described in detail later.

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 30 volumes. Of this, ten volumes were written by the monk Fa-Shen at the Monastery of the Great 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, and the 8 emancipations6. With these, there is observation, polishing, perfuming, and cultivation7, and the realization of the twelvefold wheel of causality and conditions8 and the six perfections9, which, being unhindered, turn vertically deep and horizontally broad at will. This explained in further writings. The President of the Department of State, Mao Hsi10, requested that the Wise One11 produce this text. The Literature on the Total & Sudden Doctrine - Like these ten volumes written down 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 do harm. The Great Discourse says: "Depending upon whether or not they see with Prajna, all are either bound or liberated by means of 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 by means of words. The Great Nirvana Sutra says: "It is impossible to explain how that which is born is born13 and it is impossible to explain how that which is without birth is not born14." Whether being general or specific, it is beyond the way of words or language. One is unable to teach that which is not taught. Sariputra15 said: "I have heard that there are no words to teach of liberation. Therefore, I do not know what to say." Vimalakirti16 said: "Those that teach this do not explain it or indicate it. Those that inquire into this do not hear it or attain it." There is no one that can explain it, and its reality is inexpressible, and yet we speak of it being conveyed to people. Actually, the skeptics here only quote one side, and do not see the second: The Great Nirvana Sutra says: "There are causality and conditions and so it is also possible to teach of it."

The Lotus Sutra says: "Countless ways and means and various kinds of reasoning to teach living beings." The Lotus Sutra also says: "With the power of ways and means the five bhiksus17 were taught." Whether being general or specific, all was possible to teach. The Great Nirvana Sutra says: "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 King says: "That which is all-embracing18 is beyond words, and yet words reveal that which is allembracing." 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. Vimalakirti said: "Being detached from the nature of words is liberated understanding and teaching without teaching." 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 has heard much." This indicates not teaching, and yet teaching. The Sutra on Beneficial Thoughts says: "The Buddha and his disciples are always practicing two things - teaching and silence." The Lotus Sutra says: "Whether coming, going, seated, or standing, the Buddha always declared the Wonderful Dharma like the pouring of a great rain." The Lotus Sutra also says; "If one wishes the path of enlightenment, one should always follow those that have heard much of it. Good acquaintances will cause one to be led and influenced, and enable one to see the Buddha." The Great Nirvana Sutra says: "In the midst of the sky there were clouds and thunder, and on the tip of the elephants tusk a flower 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 this teaching, and one will just get further and further away from the principle. Apart from the teaching 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.

With great compassion, the Buddha had pity on those that had not heard the Teaching. For example, when the moon was concealed by a heavy mountain, a round fan was used to indicate its presence. When the winds ceased to blow in the sky, trees were shaken to represent its existence. Now the peoples' minds are dull. It is difficult for them to awaken in the darkness. Their eyes depend upon forms entering into them for them to see. Temporary words make it easier for them to understand. But when people are confined to words, there is harm. It is necessary to recognize 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.

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1. Sequential Doors of Meditation: (C. Tzu Ti Chan Men) Meditation manual written by Chih-I 2. Fa-Shen at the Temple of Great Adornment (C. Ta-Chuang-Yen-Ssu). Meditation manual written 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 - #8 The Four Meditations in the Realm Without Form #9 - #12: The Four Limitless States of Mind: Kindness, Compassion, Sympathetic Joy & Equanimity 5. The Nine Ruminations (on Death & Decay) This is a reference to the meditations on impurity and the Nine Ruminations on Death & Decay. In order to observe impurity, monks visited cemeteries and charnel grounds (where the dead were burned and left to decompose) in order to give them an appreciation of impermanence and the impurity of the body - the Nine Ruminations on Death & Decay.: The dead bodys: #1 swelling, #2 having a blue and mottled color, #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 to dust 6. The Eight Emancipations: See the meditations of form & formlessness A. Observing an object & becoming free of cognitive thought (from the end of the first to the end of the second basic meditation of form) B. Observing an object & becoming free of affective states of mind (from the end of the second to 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 emptiness E. The boundlessness of consciousness F. The boundlessness of nothingness

G. The boundlessness of that which is neither with nor without thought H. The extinction of sensory perception and thought (Nirodha Samapatti) 7. Observation, polishing, perfuming, and cultivation: The four techniques used in meditation, 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 suffering the ignorant desire of the self, in a cycle of twelve links 9. The six perfections: #1 Generosity #2 Morality #3 Endurance #4 Diligence #5 Mental Concentration (Meditation) #6 Spiritual Insight The 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 (ChingChou): 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 Ajnata Kaundinya #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 allembracing 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 of Reality. 19. The One That Has Come: (S. Tathagata) The One that comes down to this world from the realm 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 be expressed in words) 21. At this point the Introduction by Kuan-Ting ends, and the lectures by Chih-I (but recorded by Kuan-Ting) begin.

The Great Calm Observation, Volume 1, Part 2, Page 5

Having already outlined the introduction to this teaching, we may now elaborate on it, in 10 sections1: 1. The Main Idea 2. Explaining Its Name (Calm-Observation) 3. Its Embodiment and Aspects 4. Its All-Inclusiveness 5. Its Partiality and Totality 6. Its Ways and Means 7. Its Proper Observation 8. Its Effects and Rewards 9. The Arising of its Doctrine 10. 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 42nd and last Sanscrit letter dha2, and the last section is based on returning to the ultimate principle. These ten sections pass the sevenfold test of efficacy3 from 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 first section 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 does not 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 longer transmigration, 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.

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 the noble teaching. The Original Intent is neither silence nor teaching. 3. The one part on Proper Observation is on concentration. The other eight sections are on insight. The Original Intent is neither concentration nor insight. 4. From The Main Idea to Proper Observation is on the cause. The Fruits & Rewards is on 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 the influence 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 Ways and 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 The Arising 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. The Original Intent is neither general nor specific. 9. The Main Idea is outlined. The next eight sections are elaborated. The Original Intent is neither outlined nor elaborated. 10. The section on The Embodiment and Aspects is vertical. The other eight sections are horizontal. 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 CalmObservation.

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 senses5 are able to fill the 3000-fold Spiritual Realm6 with a single wonderful sound7 and, at will, are able to completely reach and then transmit the secret doctrine. When cultivating observation and inspiring and cultivating the revealed 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 CalmObservation. 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 moves gradually 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 quite deranged - few are not. We indicate this with words. There are words that reach words, that

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.

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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 the 42 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 42nd and 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, called identity 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

The Great Calm Observation, Volume 1, Part 2, Page 6

THE EXPLANATION OF THE TEN SECTIONS: 1. First, we explain The Main Idea. 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 firm and 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. The blind, 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 Dharma1 is 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

The Great Calm Observation, Volume 1, Part 3, Page 1

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

1. First, ways of speaking about it 2. Next, examining what is the erroneous inspiration of the mind 3. 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 Erroneous Having already outlined the mind's spiritual essence
and the mind of the grass and trees, we will only concern ourselves here with the thinking and knowing 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 stupid4 without remittance day after day and month after month, it ever increasingly arouses the highest order of the ten evils5 like those of the Five Sandhilas6. This is the inspiring of the mind of Hell and 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 the intermediate order of ten evils like those of Devadatta who tried to seduce the assembly7. This is the inspiring of the mind of Brutality and walking the way of the bloody road. 3. When the mind thinks and thinks, desiring to have its name heard in the four far corners of the world and the eight directions, having it praised and sung, and yet inside having no real virtue as it fraudulently compares itself to the virtuous and noble, it arouses the lowest order of the ten evils like those of Makandhika8. This is the inspiring of the mind of the Demonic Hunger9 and walking the way of the sword. 4. When the mind thinks and thinks, always desiring to be superior to others and having no patience for inferiors, belittling strangers like the hawk that flies high above looking down on others, and yet outwardly displaying justice, worship, wisdom, and faith, it arouses the lowest order of good. This is walking the way of the Asuras10. 5. When the mind thinks and thinks, rejoicing in worldly pleasures, relaxed in the fragrance of the body and pleased by the foolishness of the mind, it arouses the intermediate order of 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 the three evil roads12, that sufferings and pleasures are intermingled among humanity, and that in heaven above there is a simple happiness; and that to enjoy heaven, the gateways of 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 walking the way of The Gods14.

7. When the mind thinks and thinks, desiring great majestic powers to control all with little action of body, mouth, or thinking mind, there is the inspiration of the mind that is the Lord of Desire. This is walking the way of Mara15. 8. When the mind thinks and thinks, desiring to attain the benefits of wisdom, quick discernment, valor, superior abilities, by means of a critical grasp of the Six Points16 and looking up at the Ten Directions with reverence, there is inspiring the mind of a worldly spiritual wisdom. This is walking the way of the Nirgranthas17. 9. When the mind thinks and thinks, and the five sensations18, the six sensory desires, and the superficial pleasures are all sublimated, the Third Meditation19 is like a stone spring, with its inner contentment being deep. This is inspiring the Brahma Mind20 and walking the way of the purified realms of form and formlessness. 10. When the mind has various thoughts, it recognizes the turns of the wheel of good and evil and that common people are addicted to intoxicants. The virtuous and noble rebuke this. They refute evil because of pure insight, they have pure insight because of pure meditation, and they have pure meditation because of pure morality...With these three being like hunger and thirst, there is the unafflicted mind and the walking of the way of The Two Vehicles21. Whether they are called states of minds or paths, there are very many that are erroneous, but we have outlined them here as ten. Whether we open up with the higher and close with the lower or open up with the lower and close with the higher, either way a count of ten is made to be sufficient. One may raise up any one of them as a point of reference, with the most dominant being the primary influence. Like The Great Discourse says: "The mind that breaks the precepts of morality falls into hell, The stingy and selfish mind falls into demonic hunger, and the unrepentant mind falls into brutality." This is the meaning here. In some the bad mind arises first, in some the good mind arises first, and in some they both arise equally. Compare this to elephants and fish both creating a turbulence that stirs up and clouds the water of a pond: The elephants illustrate that on the outside, the fish illustrates that on the inside, and the turbulence illustrates what both of them stir up. And the elephants illustrate the wrongs arising from the outside whereas the fish illustrates the weakness of inner observation. With the stirring up of these two extremes, the turbulence illustrates the inside and outside being mixed together, clouding up the harmony of the pond. And the first nine kinds are Life & Death22, like the silkworm that ties itself up. The last one23 is Nirvana, like the river-deer that leaps up by itself. Although attaining liberation for oneself, one does not possess the Buddhas Enlightenment. Therefore, both the first nine paths and the last one are both in error. The first nine kinds are of the world, never leaving it. Although the last one is beyond this world, it is without the greatness of compassion. Therefore they are both in error. Whether conditioned or unconditioned, afflicted or unafflicted, good or evil, defiled or pure, absolute or mundane, etc., each and all of the various doors to the reality are also like this.

And there are the first nine that are being of the world in terms of the Truth of Suffering. The last one is without the Truth of Suffering. Although it is without the Truth of Suffering, it is faulty and short sighted. Therefore both the first nine and the last one are in error. Next, there are the first nine which are conditioned or afflicted in terms of the Truth of Origination. The last one is without the Truth of Origination. Although it is without the Truth of Origination, it is faulty and short sighted and therefore both the first nine and the last one are in error. Next, there are the first nine which are good or evil, defiled or pure in terms of the Truth of the Path. The last one has the Truth of the Path. Although it has the Truth of the Path, it like those already outlined. Next, there are the first nine that are bound or liberated, absolute or mundane in terms of the Truth of Extinction. Although the last one has the Truth of Extinction, it is like those already outlined.

When one grasps the idea of this, in all the sense faculties and in all of the sensations, and in the three karmas24 and the four forms of deportment25, all the changing thoughts are observed without allowing the contaminated mind to arise. When it begins to arise, it is quickly extinguished. Like one with clear eyes that are able to ward off the dangers that lie along the path, those that are quick and bright are able to remain detached and far away from the hosts of evil. When beginners see this idea, they are able to depend upon it to endure in the world.

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1. Indian: Sanskrit 2. Hrid: It is often used interchangeable with Hridaya. It literally means heart, and refers to the spiritual essence of the mind which is in all human beings, the grass and the trees, and all things. 3. The Path can be viewed both generally and specifically: The Path here refers to the lifecondition or spiritual destiny (S. Gati) of the thinking and knowing mind, steeped as it is in different gradations of ignorance and emotional desires (klesas). These different states of mind can be viewed generally (in one or a few categories) or specifically (by making many distinctions). 4. Greed, anger, & stupidity: (S. raga, dvesa, & moha), in Buddhism know as the Three Poisons. 5. The Ten Evils: #1 killing #2 stealing #3 sexual immorality #4 lying #5 a double-tongue #6 hateful speech #7 evasive speech #8 covetousness #9 anger #10 wrong views 6. The Five Sandhilas: The Five Eunuchs In the Mahamaya Sutra, there is the story of five lazy monks that pretended to be great sages but really had evil intentions and profited from their deceit. They were reborn as eunuchs and cleaners of latrines. 7. Devadatta: Cousin of Sakyamuni, who cultivated occult powers and tried to establish his own religion to compete with Sakyamuni. He tried to convince Sakyamuni to allow him control of the

Sangha (Buddhist order). When control was denied, he tried to create a schism, and thus commit the grave sin of creating discord in the Sangha. 8. Makandhika: Founder of a religious cult based on his personality and his heretical views. 9. Hungry Demons: (S. Pretas) Hungry ghosts, the spiritual realm of hunger 10. Asuras: Personal demons, the ego-clashing forces of assertiveness and competitiveness. 11. Humans: The realm of small conceits and a sense of humor; indulgence in pleasure but yielding to righteousness and benevolence 12. Three Evil Roads: Hell, Hunger & Brutality 13. The Six Sense Faculties: The #1 body #2 nose #3 tongue #4 ears #5 eyes and #6 the thinking mind and the The Six Sensations: #1 touch #2 smell #3 taste #4 sound #5 sight #6 the elements of reality (S. dharmas) 14. The Gods: (S. Devas) Representing the human qualities of heaven, contentment, mastery of desire and meditation 15. Mara: The Devil, who resides in the highest heaven in the Realm of Desire. This is using the spiritual power that comes from the mastery of desire to contol others. 16. The Six Points: Heaven, earth, and the four cardinal points 17. The Nirgranthas: Originally meant to refer the followers of Mahavira (the Jains), it later referred to followers of non-Buddhist religion or, even more broadly, the outwardly religious; spiritual materialism. Those that hold that rituals or asceticism will by themselves lead to salvation or enlightenment. 18. The Five Sensations: The first five of the six sensations (see footnote 13 above). The dharmas or elements of spiritual reality are not included here because they are the objects of meditation. 19. The Third Meditations: Referring to the Third of The Four Fundamental Meditations, which is characterized by contentment or bliss (sukha). The fourth is characterized by a state of equanimity called neither suffering nor contentment. 20. Brahma Mind: The pure, sincere, & devotional mind of worshipful meditation, which resides in the heavens of purified form and formlessness. 21. The Two Vehicles: #1 Sravakas and (spiritual disciples) #2 Pratyekabuddhas (the spiritually self-awakened) 22. Life & Death: (S. Samsara) The mortal realm of self-existence 23. The last one: The Two Vehicles, in the Nirvana that is the opposite extreme of Life & Death (Samsara)

24. The Three Karmas: The three creators of spiritual destiny, the #1 Body (creating physical deeds) #2 Mouth (creating words) & #3 Thinking Mind (creating ideas) 25. The four forms of deportment: Walking, standing, sitting, and lying down

The Great Calm Observation, Volume 1, Part 3, Page 2

Question: Is the practicer's mind inspired by itself, or is it inspired by the teachings of others? Answer: It is not always possible to separate self and other. However, in the discussion of the inspiration of the mind, there are the comings and goings of Sympathetic Response. For example, when a child falls into the water or into a fire, the father and mother will clear up all confusion instantly to save the child. The Vimalakirti Sutra says: "When a child becomes sick, the father and mother are sick as well." The Great Nirvana Scripture says: "The minds of the father and mother are more concerned about their sick children." Shaking the mountain that is the Nature of Spirituality1, the Buddha entered into the ocean of Life and Death2 and so created practices for those that were children and those that were sick3. This was called Inspiring the Mind of Sympathetic Response. The Meditation Scripture says: "The Buddha taught the Dharma by adapting to four things:

Adapting to wishes and desires Adapting to opportunities & capacities Adapting the therapy Adapting the significance"

From this it was made certain that the ideas taught would please peoples minds. By adapting to the people's worldly habits, it was easier to practice observation of their sicknesses, be they light or heavy, and establish happiness for them, be it much or little. In time, their capacity for Enlightenment matured as they awakened to the Path. Was this not adapting to their capacities and the benefits that come from Sympathetic Response? The Great Discourse on the Perfection of Wisdom says: "Bridging the gap between the world and the Dharma is called Worldly Siddhanta Following in accordance with peoples capacity is called Personal Siddhanta4 ". These two Siddhanta are identical with the first two of the Four Adaptations. The Siddhanta are also based on the concept of Sympathetic Response. And next we cite the Five Sequential Steps cited in The Great Discourse: 1. To clarify the various practices of the Bodhisattvas, there is the teaching of the Scripture on the Perfection of Wisdom5. 2. To increase the mindfulness of the Bodhisattvas, there is the Samadhi that is the 'Remembrance of the Buddha'6. 3. To teach about 'treading forward', there is contemplation of the 'Signs of the Buddha'7. 4. The evils and falsehoods of disciples are extracted8.

5. To teach that which is of the highest significance, there is the teaching of the Scripture on the Perfection of Wisdom9. These Five Sequential Steps are not at all different from the Four Adaptations or the Four Siddhanta, and they are the same as the Fivefold Causality of the Main Idea10. If one teaches without following the capacities of those being taught, one will distress them and there will be no benefit. When there is the rain and thunder of the Great Compassion, that which is clear will be attained from that which is obscure. The Great Discourse says: " It is difficult to find the True Dharma, find those that teach it, or find those that give inquiry into it." Like this, it follows that Life & Death does not have bounds, and it is not without bounds. The True Spiritual Aspect of Reality is neither difficult nor easy to understand, being neither existent nor without existence. It is called the True Dharma. Being able to teach of it or inquire into it is called True Teaching and Inquiry. The benefits of the first Three Siddhanta are spoken of as having bounds. The benefits of the Siddhanta of the Highest Significance is spoken of as being neither with nor without bounds. Therefore one must know that in order to understand the great cause for the appearance and work of the Buddha in this world, there is the idea of Sympathetic Response. In fact, the Four Adaptations, the Four Siddhanta, and Fivefold Causality of the Main Idea are all different names for the same idea. The Four Adaptations that are now taught are the benefits for living beings that are their response to the Great Compassion. The Four Siddhanta are the Mercy that is bestowedt everywhere by the Buddha. The difference between them is like the difference between left and right. In speaking of the Fivefold Causality of the Main Idea, sometimes the cause comes from those that are noble and connection is from those that are common, and sometimes the cause is from those that are common and the connection is from those that are noble, but all is based on the comings and goings of the pathways of Sympathetic Response. One should recognize that the aspects of these three11 correspond, and are all based on the same idea.

Adapting toWishes and Desires emphasizes the causes that are cultivated, whereas the Worldly Siddhanta emphasizes the different rewards that are received. This idea covers the differences between cause and effect. With regard to Adapting to Capacities & Opportunities, the Buddha selects the Teaching, and then finds the people with capacity to benefit from it. With regard to the Personal Siddhanta, the Buddha observes the person and accordingly adapts the Teaching. This is simply is the difference between the joy and the rejoicer.

And in the Fivefold Causality of the Main Idea: 1. The beliefs and wishes of living beings were the cause. The Buddha taught each and all of the teachings. This is Inspiring the Great Mind of Enlightenment. In The

Meditation Sutra, this was Adapting to Wishes and Desires. In The Great Discourse, this was the Worldly Siddhanta. 2. Living beings have a great spirit of diligence, bravery, and valor. The Buddha taught each and all of the practices that correspond with the Four Samadhis12. In The Meditation Sutra, this was Adapting to Capaities & Opportunities. In The Great Discourse, this was the Personal Siddhanta. 3. Living beings have the great insight of equality. With this as the cause, the Buddha responded by teaching each and every refutation of falsehood. Living beings attained the noble reward13 and penetrated the scriptures and discourses14. In both The Meditation Sutra and The Great Discourse, this was the Therapy and Healing15. 4. Living beings have the wisdom and eyes of the Buddha. With this as the cause, the Buddha responded and taught each and all completely and ultimately. Living beings grasped the teaching and returned to the serene extinction16. In both The Meditation Scripture and The Great Discourse, this was that of the Highest Significance.

And in the Fivefold Causality of the Main Idea as well as the Five Sequential Steps17, the Bodhi mind18 is the source of all practices. The Great Discourse indicates the various kinds of practices. There is only the difference between the branches and the root. The Four Samadhis are the general cultivation whereas Remembrance of the Buddha is a specific cultivation. There is only the difference between being general and specific. With success, one is endowed with the fruits of both the learning and its rewards, both directly for oneself and indirectly for the environment one depends upon. In treading forward, one raises up the signs of ones learning and the ranks one has entered into. There is only the difference between single and double benefits19. In abolishing the stagnation of doubt in the scriptures and discourses, the scriptures and discourses are shown to be the places where doubts and attachments arise. In extracting the evils and falsehoods of disciples, it is shown that people are the ones that raise up errors. This is only the difference between person and place. It is easy to see that the terms Completely Consistent from Beginning to End20 and The Highest Significance are identical. This is because there is no difference between them. Their meanings are the same.

And the Noble Teachers have taught many different points.

Some were taught in sequence, and some were not. Some were taught all together, and some were not. Some were taught in mixed order, and some were not.

Living beings have earned benefits that were not the same.

Some benefits were in sequence, and some were not. Some benefits were all together, some were not. Some benefits were in mixed order, some were not. For some, the Four Siddhanta became the Fivefold Causality of The Main Idea. For some, the Fivefold Causality of The Main Idea became the Four Siddhanta. For some, the Four Siddhanta became the One Causality, and the One Causality became the One Siddhanta.

For some, each of the Causalities of the Main Idea are complete with the Four Siddhantas, and Four Siddhantas are complete with the Fivefold Causality of The Main Idea.

Like this, the various kinds of intermixed aspects are revealed in closing the section on the Three Kinds of Calm-Observation and the idea is recognized this way. And in closing on the one kind of Calm-Observation:

Inspiring the Bodhi mind is Observation Ceasing the unjust and prejudiced mind is Calm.

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1. Nature of Spirituality: (S. Dharmata), the Nature of the Dharma, of Spiritual Reality 2. Life & Death: (S. Samsara), the cycles of births & deaths in mortal self-existence. 3. Practices for those that were children (encouraging good) and those that were sick (healing evil). Two of the Buddha's five practices in The Maha Parinirvana Sutra 4. Siddhanta: Four methods of spiritual penetration and teaching of the Dharma 5. Scripture on the Perfection of Wisdom: (S .Prajna Paramita Sutra).Here, the teaching of this encyclopedic Sutra refers to the Worldy Siddhanta (method of Instruction) because so many teachings & practices are covered. 6. The Samadhi that is the 'Remembrance of the Buddha': (S. Buddhanusmriti, C. NienFo, J. Nembutsu), technique of Samadhi (contemplation) invoking the name of the Buddha, described in Volume Two. Here, it is referred to as a Personal Method of Instruction in the context of increasing the spiritual capacity of mindfulness. 7. Treading Forward (S. Avaivartika): The stage in which a Bodhisattva will no longer retreat in practice, but only move forward towards enlightenment. Contemplation of the (32 major) signs of the Buddha: A practice by which one visually contemplates the physical signs of the Buddha. Here it is another Personal Method of Instruction in the context of its encouraging treading forward. However, in the context of there being a choice between the primarily auditory Remembrance of the Buddha and the primarily visual Contemplation of the Signs of the Buddha, there is the the Worldly Method of Instruction or Siddhanta (following wishes and desires). 8. The evils and falsehoods of the disciples are extracted: The Therapeutic Method of Instruction (Siddhanta) 9. To teach that which is of the highest significance: The Method (Siddhanta) of the Highest Significance

10. The Fivefold Causality of the Main Idea: #1 Inspiring the Great Mind #2 Practicing the Great Practice #3 Feeling the Great Effect #4 Breaking the Great Net #5 Returning to the Great Place 11. These three: The 4 Adaptations, the 4 Siddhanta, and the Fivefold Causality of the Main Idea 12. The Four Samadhis: The practices covered in the section on Practicing the Great Practice in Volume Two 13. Attained the noble reward: Felt the Great Effect 14. Penetrated the scriptures and discourses: Broke the Great Net 15. Confronting and Healing: That is, confronting evil and healing sickness the Therapeutic Siddhanta (Method of Instruction) 16. Returned to the serene extinction: Returned to the Great Place 17. The Five Sequential Steps: In The Great Discourse on the Perfection of Wisdom (Mahaprajnaparamita Sastra) by Nagarjuna
#1 To clarify the various practices of the Bodhisattvas, there is the teaching of the Scripture on the Perfection of Wisdom #2 To increase the mindfulness of the Bodhisattvas, there is the Samadhi that is the 'Remembrance of the Buddha' #3 To teach about 'treading forward' (the non-retreating stage of the Bodhisattva), there is contemplation of the 'Marks of the Buddha' #4 The evils and falsehoods of the disciples are extracted #5 To teach that which is of the highest significance, there is the teaching of the Scripture on the Perfection of Wisdom

18. Bodhi Mind: Referring to the Inspiration of the Bodhi (enlightened, awakened) Mind 19. Single Benefits (for oneself) Double Benefits (for oneself as well as others) 20. Completely consistent from beginning to end: A phrase from the second chapter of the Lotus Sutra. Here the beginning (Inspiration of the Bodhi Mind) and the end (Returning to the Great Place) are completely consistent, as are the root and the branch. And in The Great Treatise, teaching The Scripture on the Perfection of Wisdom is the beginning and the end, so that it is also completely consistent from beginning to end.

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And the five part outline of the Main Idea is the same as that elaborated in the ten sections: 1. The first five sections1 are generally on the idea of Inspiring the Bodhi Mind. 2. The sections on Ways & Means and Proper Observation are generally on The Four Samadhis2. 3. The one section on the Fruitts & Reward generally clarifies opposing and obeying the Dharma3. In opposing it, there is the Reward of the Two Extremes. In obeying it, there is The Most Wonderful Reward4. 4. The one section on the Arising of the Doctrine is on turning one's mind towards the benefit of others. Some create the Buddha's body, offering that which is provisional for that which is real, whereas some create the image of the Nine Spiritual Realms5. Gradually or suddenly one turns from protagonist to convert to propagator6. The section on Returning to the Intent is generally the same as that of Returning to the Great Place, which is the Treasury of the Secret Mystery7. Therefore we recognize that the ideas of the outline and the elaboration are the same.

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Footnotes:
1. The first five sections: #1 The Main Idea #2 Explaining Its Name (Calm-Observation) #3 Its Embodiment & Aspects #4 Its All-Inclusiveness #5 Its Partiality & Totality 2. The Four Samadhis: Described in the section on Practicing the Great Practice; A. Always seated B. Always walking C. Half seated, half walking D. Neither seated nor walking 3. The Dharma: Spirituality, the Spiritual Reality 4. The Most Wonderful Reward: Feeling the Great Effect 5. The Buddhas Body vs. The Nine Spiritual Realms: Teaching the provisional in order to reveal the real, in terms of person (the anthromorphic representation) and the Dharma (the spiritual states of the mind, as in the nine realms of reality from Hell to the Bodhisattva). 6. Offering that which is provisional for that which is real and turning from protagonist to convert to propagator: This is Breaking the Great Net 7. Treasury of the Secret Mystery: A term used in the Lotus Sutra and the Mahaparinirvana Sutra, referring to the ultimate trinity of enlightenment, and explained as the Three Virtues as well as the Threefold Body of the Tathagata. It will be explained later in greater detail.

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3. In Revealing the Right Inspiration of the Mind, there are three parts: A. First, the Four Truths B. Next, the Four Vows C. Finally, the Six Identities A. The Names and Aspects of the Four Truths appear in the Noble Practice chapter of The Great Nirvana Scripture. They are: 1. 2. 3. 4. The Four Truths of Birth & Extinction The Four Truths Without Birth or Extinction The Limitless Four Truths The Innate Four Truths

1. The Four Truths of Birth & Extinction

Suffering and Origination are the cause and effect of this world The Path and Extinction are the cause and effect beyond this world Suffering is based upon the three aspects of transience1. Origination is based upon the four currents of the mind2 The Path is based upon therapy and healing, and the elimination of suffering and origination. Extinction is based upon extinguishing that which exists, and returning to that which does not exist.

Whether of this world or not, all of these are the different transformations that clarify the Four Truths of Birth & Extinction. 2. The Four Truths Without Birth or Extinction

There is Suffering that is not compulsory. With all things everywhere being empty3, existence and emptiness are both able to produce emptiness. "With there being form, so there is emptiness. Feelings, thoughts, acts of will, and consciousness are also like this4." Therefore, there is the aspect of suffering that is not compulsory. There is Origination that is without blending. With cause and effect both being empty, is there a cause of emptiness that is blended with an effect of emptiness? In the course of all the greed, anger, and stupidity, it is also like this. There is The Path that is without duality, without there being a healer as opposed to one that is healed. With there not even being one emptiness, how could there be two? Fundamentally, spiritual reality does not actually exist, and so it follows that it is without Extinction.

With there being neither existence nor extinction, we speak of the Four Truths Without Birth.

3. The Limitless Four Truths

Upon discriminating it, Suffering has limitless aspects. There are countless types of suffering in a single spiritual realm, much less the ten realms5. The wisdom and the eyes of those of the Two Vehicles are unable to know or see this but Bodhisattvas are able to clearly understand it. There are various kinds of hell that can be distinguished piercing, flaying, severing, and cutting hells, burning, boiling, slicing, and mincing hells. There are many numbers more that are impossible to count or name in hell, much less speaking of the other realms. There are various kinds of physical forms, and various kinds of feelings, thoughts, acts of will, and consciousness6 - One would rather count the particles of dust and sand or the drops of water in the ocean. Therefore it is beyond the knowledge and vision of those of the Two Vehicles, and yet the wisdom and eyes of Bodhisattvas are able to penetrate and reach it. And Origination has limitless aspects. There are various kinds of mind with greedy desire, anger, and stupidity. There are various kinds of mouths and bodies, originating various numbers of karmas7. The bent body has a crooked shadow and the loud voice has a disagreeable echo. Bodhisattvas illuminate all of these without mistake. And The Path has limitless aspects. There is the analysis or embodiment of spirituality, and there are the ways and means that are skillful or clumsy, complicated or simple, long-range or short-range. There is that which provisional and that which is real. Bodhisattvas clearly illuminate all of these without mistake. And Extinction has limitless aspects. There are the ways and means that are able to extinguish false views of truth and the afflictions of cultivation8. Each of these have a main point and consequential aspects. Bodhisattvas clearly see all of these without discrepancy. And there are the ways and means of emptiness, with their various numbers of main points and consequential aspects that are without number. Although they are without number, various numbers are distinguished without mistake and without disorder. And similarly there are ways and means that are able to analyze, embody and so extinguish the four conditions of mortality, the dusts and sands, and ignorance9. Although there are all these various kinds and various numbers, this and that are not mixed up. And the Three Siddhanta10 are distinguished so that there are the various numbers of them. The Siddhanta of the Highest Significance, it follows, is without various numbers. Although it is without various numbers, from the many discourses upon it, there are various numbers of names for it. This is called the limitless Four Truths.

4. The Innate Four Truths11 Everywhere there is the true spiritual aspect of reality that is inconceivable. Only the Truth of the Highest Significance is without various numbers. When one does not go back to various numbers of the Three Siddhanta and all of the other things, this meaning is possible to recognize and it not necessary to narrate any further. When the Four Truths are matched up vertically with the Four Lands12: 1. Where there exists increasing and decreasing, the Land Where All Equally Reside, there are all four kinds of Four Truths. 2. In the Land of Ways and Means there are the last three. 3. In the Land of Real Reward there are the last two. 4. In the Land of Serene Light there is only the last one.

When the Four Truths are matched up horizontally with the Four Lands: 1. 2. 3. 4. The Land Where All Equally Reside is birth and extinction. The Land of Ways and Means is without birth and extinction. The Land of the Real Reward is without limit. The Land of Serene Light is innate.

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1. The three aspects of transience: Birth, aging, & death 2. The four currents of the mind: (S. Asravas) Views, desires, existence, & ignorance 3. Empty: Void of independent self-existence. See The Three Truths 4. Form, feelings, thoughts, acts of will, & consciousness: The Five Aggregates of Self (S. Skandhas), the elements whose continuity constitute the illusion of a self existence. In reality, they are empty of self 5. The Spiritual Realm: The conditions of life from Hell to Enlightenment 6. Form, feelings, thoughts, acts of will, & consciousness: The five aggregates of self (S. Skandhas), the elements whose continuity perpetuates the notion of an independently existing self 7. Karmas: Actions of the body, mouth, & thinking mind that create ones spiritual destiny 8. False Views of Truth and the afflictions of cultivation: A reference to Improper Views and Motives, The Klesas or Instigators of Emotional Distress. The Practice of Dharma is designed to eliminate these. 9. The three kinds of delusion that obstruct enlightenment. A. The four conditions of mortality: attachment to views, and the realms of desire, form and formlessness B. The dusts and sands: The bewildering complexity of details and minutiae that may be known and that tend to delude, as many as the sands of the River Ganges. C. Ignorance: This refers to fundamental ignorance, non-understanding of the middle way. 10. The Three Siddhanta: The first three of The Four Siddhanta (methods of instruction) - #1 The Worldly #2 The Personal # The Therapeutic 11. Innate: Uncreated, spontaneous, naturally occurring 12. The Four Lands: The four spiritual worlds; A. The Land Where All Equally Reside The world where all live side by side, all ten of the spiritual realms; it has two divisions - the 'impure' (The Saha World) and the 'pure'

B. The Land of Ways & Means The temporary world where the residents (of the Three Vehicles) have eliminated false views and motives through cultivation but still need to be reborn into the world as Bodhisattvas in order for these benefits to be lasting, as they have only impacted a minute part of the spiritual realm. C. The Land of the Real Reward The world where the Bodhisattvas live, those who have created real, lasting benefits for the world that are beyond their own self-benefit. D. The Land of the Serene Light The world where the Buddhas live, the realm of the Spiritual Body or Spiritual Life (S. Dharmakaya), the land of eternal bliss. In reality all the others are included in this land but they do fully realize it because of ignorance.

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And the general teaching is called the Four Truths whereas the specific teaching is called The Twelvefold Wheel of Causality and Conditions. A. Suffering is the 7 branches of: 1. Consciousness 2. Name-Form (Mind-Matter) Duality 3. The Six Senses 4. Contact 5. Feelings 6. Birth 7. Old Age & Death B. Origination is the 5 branches of: 8. Ignorance 9. Acts of Will 10. Craving 11. Attachment 12. Attainment of Self-Existence C. With The Path, there are the ways and means of facing up to and healing the twelvefold causality. D. Extinction is the extinguishing of ignorance, and finally the extinguishing of old age & death. And so The Great Nirvana Scripture opens up the four kinds of four truths, and also opens up the four kinds of twelve-fold causality. 1. With the lower observation of wisdom, one attains the Bodhi of The Spiritual Disciple1 2. With the medium observation of wisdom, one attains the Bodhi of those The Spiritually Self-Awakened2. 3. With the higher observation of wisdom, one attains the Bodhi of the Bodhisattva. 4. With the highest observation of wisdom, one attains the Bodhi of the Buddha. And the verse of The Discourse on the Mean says: 1. "Causality and conditions produce all (spiritual) things" - which are born and extinguished. 2. "I teach that these are empty (of self-existence)" - without birth or extinction. 3. "They are also called by temporary names" - which are without limit. 4. "And also have the significance of the middle way" - which is innate. And it is understood: A. With causality there is Origination B. This produces Suffering C. The ways and means of extinguishing suffering are The Path D. With nothing left of suffering and origination, there is Extinction.

And the verse speaks of causality. With the causality being ignorance, there are produced all things, which are acts of will, name-form duality, the six senses, etc. Thus it is said: "For disciples with sharp spiritual roots, the Buddha taught the twelvefold causality in their aspect without birth or extinction." This indicates the first 25 chapters of The Discourse on the Mean. "For disciples with dull spiritual roots, the Buddha taught of the twelvefold causality in their aspect with birth and extinction." This indicates the last 2 chapters of The Discourse on the Mean." One should know that the verse in The Discourse on the Mean generally teaches the four kinds of Four Truths, and specifically teaches the four kinds of Twelvefold Causality. We have now completed the discrimination of the four kinds of Four Truths.

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1. Spiritual Disciples: (S. Sravakas) Hearers - spiritual disciples that have heard the four truths and aspire to the liberation of the arhat. 2. The Spiritually Self-Awakened: (S. Pratyekabuddhas) Those that understand the twelvefold wheel of causality and conditions and mastered the self, attaining true selflessness

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The Inspiration of the Mind In Terms of the Scriptures The scriptures clarify the various kinds of Inspiration of the Bodhi Mind. 1. Some speak of considering various kinds of principles, and inspiring the Bodhi mind. 2. Some see the various physical signs of the Buddha and inspire the Bodhi mind. 3. Some see various kinds of spiritual transformations 4. Some hear various kinds of teachings 5. Some travel to various lands 6. Some see various kinds of multitudes 7. Some see the cultivation of various practices 8. Some see various kinds of extinction 9. Some see various kinds of errors 10. Some see others receive various kinds of suffering, and so inspire the Bodhi mind. We have begun by outlining these ten kinds of inspiration, and we now elaborate upon them. 1. Considering a Principle, and Inspiring the Mind The Nature of Spirituality1 comes from heaven to declare that: 1. Origination is unable to defile it 2. Suffering is unable to distress it 3. The Path is unable to penetrate it 4. Extinction is unable to purify it Like clouds that can hide the moon but are unable to interfere with the moon itself, when emotional distress2 is gone, one will see the Nature of Spirituality. The Sutras speak of extinction not being the absolute truth, but causing extinction in order to understand the absolute. With extinction not even being the absolute, how could the other three truths be it? 1. Considering the Four Truths of Birth and Extinction - In emotional distress there is no Bodhi3, and in Bodhi there is no emotional distress. This is called Considering the Four Truths of birth and extinction, seeking the path of the Buddha above, influencing living beings below, and inspiring the Bodhi mind. 2. Considering the Four Truths Without Birth and inspiring the mind - The Nature of Spirituality is not different from suffering and origination. However those that are confused about suffering and origination lose the Nature of Spirituality. It is like water when it freezes and binds together into ice - it is not something different from water. Reaching suffering and origination without suffering and origination, there is understanding of the Nature of Spirituality. With suffering and origination even like this, how much more so are the path and extinction? The Scripture on Brahmas Questions says With there being emotional distress, so there is Bodhi, and with there being Bodhi, so there is emotional distress." This is called Considering the Four Truths without birth or extinction, seeking that above and influencing those below, and inspiring the Bodhi mind. 3. Considering the Limitless Four Truths - The Nature of Spirituality is also called the True Spiritual Aspect of Reality. It is beyond the sphere and realm of the Two

Vehicles, much less that of the common Six Paths. Rising beyond the two extremes, pure spirituality is distinguished as described in the ten illustrations in the Scripture on the Buddha's Treasury4. This is called Considering the Limitless Four Truths, seeking that above and influencing those below, and inspiring the Bodhi mind. 4. Considering the Innate Four Truths - The Nature of Spirituality is not separate or distinct from all things, including that which is common and that which is noble. Being detached from the common Six Paths5 and seeking the True Spiritual Aspect of Reality is like trying to avoid space. In the place where one seeks emptiness, that which is common is the reality. It is not necessary to discard that which is common in order to face that which is noble. The Scripture on Brahmas Questions says "With there being Life & Death, so there is Nirvana", and it is said "Each color and fragrance is not without the middle way". This clarifies Considering the Innate Four Truths, seeking that above and influencing those below, and inspiring the Bodhi mind. When one considers a single Truth, and penetrates the Spiritual Realm to its core totally and perfectly, horizontally as well as vertically6, in practice as well as in principle, seeking that above and influencing those below, it is called Inspiring the Bodhi Mind. Bodhi is also called The Path of Enlightenment. The Path of Enlightenment is able to penetrate and reach horizontally and vertically to the other shore. This is called the Paramita7 of Inspiring the Mind. Therefore, in considering a principle, whether it is made to be shallow or deep, the phenomenon and the principle8 themselves are everywhere all-pervasive. All of the various kinds of inspiration that will be described have here examples like this.

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1. Th Nature of spirituality: (S. Dharmata) The Nature of the Dharma, spiritual reality 2. Emotional Distress (S. Klesa, J. Bonno) Emotions and desires, the afflictions of mind that taint or defile comprehension of realities (dharmas). 3. Bodhi: Awakening enlightenment 4. The Ten Illustrations in The Scripture of the Buddhas Treasury (S. The Tathagata Garbha Sutra): Like #1 an illusion #2 a flame #3 an image of the moon in the water #4 empty space #5 an echo #6 the mirage of the Gandharva City #7 a dream #8 a shadow or reflection #9 an image in a mirror #10 magic 5. The Six Path: The six spiritual realms from hell to heaven in The Saha World, the mortal realm of Life & Death 6. Horizontally: Broadly, to all people Vertically: Deeply, to the realm of true spiritual enlightenment 7. Paramita: Literally meaning gone to the other shore, here it also means perfection

8. The Phenomenon and the Principle: The principle is the ineffable, inexpressible absolute reality, the pure spiritual truth whether or not one is enlightened to it. It is the law governing the universe, and it is the true spiritual aspect of reality. Phenomena are our understandings of that reality, and how it is manifested or revealed to us in our day-to-day existence. The more enlightened we are, the more phenomena appear identical to the principle. Therefore the phenomenal reality is the provision that reveals the principle that is the true spiritual aspect of reality.

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2. Seeing the Major & Minor Signs of the Buddha & Inspiring the Bodhi Mind1 1. The Lesser Body of Response2: When one sees the physical body of the One That Has Come3, born from a father and a mother, the signs of the body are brilliant and remarkable. It shines upon the place in which it is found with a miraculous sparkle. Visvakarman4 could not have made this. It is clearly superior to the major and minor signs of a Wheel-Rolling King5. Being the most rare sight in the world, there is nothing above or below heaven like the Buddha, it being without compare in the ten directions. One vows to attain enlightenment like the noble Lord of the Dharma and uplift countless living beings. This is seeing the major and minor signs of the Buddha's Lesser Body of Response, seeking that above and influencing those below, and inspiring the Bodhi mind. 2. The Greater Body of Response6: When one sees and recognizes the One That Has Come without Him being there, and one sees and recognizes the major and minor signs without them being there, the One That Has Come and His major and minor signs are all like empty space. In emptiness there is no Buddha, much less the major and minor signs. But seeing the One That Has Come without His being there is the same as seeing Him. Seeing the major and minor signs without them being there is the same as seeing them. One vows to attain enlightenment like the noble Lord of the Dharma and uplift countless living beings. This is seeing the major and minor signs of the Buddhas Greater Body of Response, seeking that above and influencing those below, and inspiring the Bodhi mind. 3. The Body of Reward7: When one sees the signs of body of the One That Has Come, there is nowhere that it is not present. Like a bright and clear mirror, one sees it in a multitude of forms and images, with each having the major and minor signs. The common and the noble do not grasp its bounds. Brahma did not see the fleshy protuberance on the Buddhas crown8 and Maudgalyayana did not fathom the depth and breadth of the Buddhas voice9. The Discourse says: "The highest embodiment is without shape and it is adorned without adornment. One vows to attain enlightenment like the noble Lord of the Dharma. This is seeing the major and minor signs of the Buddha's Body of Retribution, seeking that above and influencing those below, and inspiring the Bodhi mind. 4. The Spiritual Body10: When one sees the One That Has Come, one recognizes that His wisdom deeply reaches into the aspects of sin and blessedness, illuminating it everywhere in the ten directions. The subtle and pure Spiritual Body is complete with all of the 32 signs. In each one of the major and minor signs there is the True Spiritual Aspect of Reality. The True Spiritual Aspect of Reality and the Spiritual Realm are perfect without a flaw. One vows to attain enlightenment like the noble Lord of the Dharma. This is seeing the Buddha's Spiritual Body, seeking that above and influencing those below, and inspiring the Bodhi mind.

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1. The Signs of the Buddha: The 32 Major Signs and 80 Minor physical characteristics of the Great Wheel Turning King, (S. Cakravartin, a great ruler among men) and especially of a Buddha used to visually contemplate the Buddha's appearance 2. The One That Has Come (S. Tathagata): One of the ten honorific titles of the Buddha. Generally it refers to the One that comes down to this world from the realm of the absolute spiritual reality to enlighten living beings and then reenters Nirvana, returning back to that absolute reality. More specificallt it refers to the threefold body or life of enlightenment. 3. The Lesser Body of Response: The Body or Life of Response (S. Nirmanakaya) is the living body that, through sympathetic response, manifests itself in this world to teach the Dharma. The lesser, or inferior, reponse, refers to the actual physical body that appears. The Body of Response is one of the Three Embodiments of the Buddha/Tathagata described here. 4. Visvakarman: The Indian Vulcan, the maker of all things, the artisan of the universe and the patron of craftsmen 5. Wheel Rolling King: (S. Cakravartin) One who controls the turn of the wheel of life, who makes the wheels roll; a King, a Ruler 6. The Greater Body of Response: The Greater, or Superior, Body/Life of Response refers to the Tathagatas spiritual presence, as opposed to his mere physical presence. 7. The Body of Reward: (S. Sambhogakaya) Also called the Body/Life of Retribution, or the Body/Life of Enjoyment, it refers to the limitless wisdom and virtues earned by the Tathagata. 8. The fleshy protuberance on the Buddhas crown: (S. Usnisa) One of the 32 marks of the Buddha. In the Guhyaka-Vajrapani Sutra, part of the Maharatnakuta Sutra (The Sutra of the Great Pile of Treasure), it is said that even the Divine Brahma, lord of the Realm of Form, could not see the limitless signs of the Tathagata. 9. Maudgalyayana was one of the Buddhas 10 main disciples, known for his great spiritual powers. In the Guhyaka-Vajrapani Sutra and in the Great Discourse, there is the story of how he tried to follow the Buddhas voice to see how far it carried but was unable because no matter how far he went, it was still as clear as if he were right before the Buddha. 10. The Spiritual Body: (S. Dharmakaya) The Spiritual Life; Also called the Body of the Dharma The embodiment of spiritual reality, the body of truth.

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3. How does one see the Buddha's various Spiritual Transformations and inspire the Bodhi mind? 1. The Lesser Body of Response - When people see the One That Has Come and depend upon the Basic Meditations1, their unity creates a single mind that transcends all multiplicity. When He emits a single ray of light, there is a great brilliance illuminating from the lowest Avici hell2 all the way up to the highest Akanistha heaven3. With heaven and earth clearly penetrated, the sparkle of the sun and moon is dimmed, their heavenly lights being hidden by the brilliance. One vows to attain enlightenment like the Noble Lord of the Dharma. 2. The Greater Body of Response - When people see the One That Has Come and depend upon the principle of non-birth, He responds to them without the aspects of duality and is able to make each of them see the Buddha alone before themselves. One vows to attain enlightenment like the Noble Lord of the Dharma. 3. The Body of Reward - When people see the One That Has Come and depend upon the the Treasury of the Dharma and the proper perception of Samadhi, He raises up the four dignified forms of deportment4 in the innumerable lands of the ten directions and yet the Nature of Spirituality is never shaken. One vows to attain enlightenment like the Noble Lord of the Dharma. 4. The Spiritual Body - When one sees that the One That Has Come is not separate or different from all spiritual transformations, The One That Has Come creates the spiritual transformations and the spiritual transformations create The One That Has Come. All of the incarnations are incalculable and each incarnation in turn creates more incarnations. They are inexhaustible and inconceivable. Everywhere there is the True Spiritual Aspect of Reality doing the Buddha's work. One vows to attain enlightenment like the Noble Lord of the Dharma.

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1. Basic meditations: The four basic meditations correspond with the four dhyana heavens (see below), which all lead to a single mind: 2. Avici Hell: The Hell of Incessant Suffering, the lowest of the Hells. The Eight Hells 3. Akanistha Heaven: The Highest of the 18 Heaven in the Realm of Form (the ninth and last of the fourth Dhyana Heavens). See the The 25 States of Existence and The Map of Heaven. 4. Four dignified forms of deportment: sitting, standing, walking, and lying down

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4. What is Hearing the Various Different Teachings and Inspiring the Bodhi Mind?1 When one hears of 'Birth & Extinction' in term of each of the Doctrines, the examples are like this: 1. Whether it is from the Buddha, from good spiritual acquaintances, or from the volumes of scripture, when one hears the single phrase 'Birth & Extinction', one understands being of this world and being beyond this world. In all of the births and extinctions and in all of one's different thoughts, wherever there is morality, concentration, and insight, liberated understanding and serenity, so there is that which is true. One vows to attain enlightenment and teach of the path that is pure. 2. Some hear of Birth & Extinction and understand that the Four Truths are everywhere without birth or extinction. In emptiness there is no opposition to suffering & origination. How is it possible to root it up? Who is there to suffer and who to originate it? Who is there to cultivate a path and who to realize extinction? In the end one is pure of this. One is able to serenely declare one's vow to attain enlightenment and be able to teach of the path that is pure. 3. Some hear of Birth and Extinction and understand the duality of that which is both with birth and extinction and without birth and extinction. They also understand the mean as being that which is neither with nor without birth and extinction. The middle way is preeminently pure and so it transcends the expressions of Life & Death as well as Nirvana. One vows to attain enlightenment and to be able to teach of the Supreme Path to living beings. It is preeminent and transcendent like the lotus blossom rising up from the water, and like the moons place in the sky. 4. Some hear of Birth and Extinction, and there is understanding of that which is born and extinguished, that which is neither born nor extinguished, and that which is neither born nor extinguished nor without birth & extinction. In illuminating birth, extinction, and that which is without birth or extinction, they are one and yet they are three - they are three, and yet they are one. In the secret mystery that is the Spiritual Realm, there is the perfection of eternity and bliss. It is like one who holds a common stone and turns it into a precious gem, and it is like one who holds a poison and turns it into a medicine. When one hears of that which is Without Birth in term of each of the Doctrines, the examples are like this: 1. When some hear of that Without Birth, they reason that those of the Two Vehicles are not born of the Threefold Realm but that Bodhisattvas are not yet without birth. 2. When some hear of that Without Birth, they reason that all of three vehicles are not born of the Threefold Realm. 3. When some hear of that Without Birth, those of the two vehicles are not part of this as it only refers to the Bodhisattvas. The Bodhisattvas are at first without birth in the fate one has as a mortal in the threefold realm, and then they are without birth in the station that is beyond this threefold realm which is a result of their good karmic deeds2. 4. When some hear of that Without Birth, they understand that each and all are without birth.

When one hears of that which is Limitless in term of each of the Doctrines, the examples are like this: 1. When some hear of that which is Limitless, they reason that it refers to the ways and means of the Two Vehicles, such as the Four Truths, the Sixteen Truths, etc. 2. When some hear of that which is Limitless, they reason that those of the Two Vehicles use this to subdue their own confusions, but are unable to influence others, and that the Bodhisattvas use it to subdue their own confusions as well as to influence others. 3. When some hear of that which is Limitless, they reason that those of the Two Vehicles are not part of this and that only Bodhisattvas are able to use it to become free of the dusts and sands of this world and subdue as well as the dusts and sands of spiritual realm beyond this world. When some hear of that which is limitless, they reason that those of the Two Vehicles are not part of this, and that only Bodhisattvas use it to become free of the dust and sands of this world and the spiritual realm beyond it as well as to subdue the darkness of ignorance. 4. When some hear of that which is Limitless, it is only Bodhisattvas that use it to subdue and become free of the darkness of ignorance. When one hears of that which is Innate in term of each of the Doctrines, the examples are like this: 1. When some hear of that which is Innate, they reason that it is not of the Buddhas, the Gods, Humanity, or the Asuras, but rather it is a realization of those of the Two Vehicles. The Scripture on Brahmas Questions says: "We who have studied that which is innate have already attained realization of it, and yet the Bodhisattvas are not able to attain its realization." 2. When some hear of that which is Innate, they reason that those of the Three Vehicles are all able to attain realization of it. 3. When some hear of that which is Innate, they reason that it is not in the spiritual realm of the Two Vehicles, much less that of the Common Six Realms. The Bodhisattvas refute that which is provisionally innate and realize that which is really innate. 4. When some hear of that which is Innate and that there is that which is provisionally innate, they realize that which is really innate. When they grasp this idea, upon accepting and hearing a single phrase of the teaching, they will penetrate and reach many and eventually all of the teachings. At this point one is without hindrances or obstacles in one's understanding of all of the teachings.

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1. In this section of the text, Chih-I again explains The Four Doctrines that are progresively deeper understanding of spiritual truth. Before this was explained in the analysis of the Four Truths. Now there is an explanation of the four progressively deeper understandings of each of the Four Doctrines themselves. 2. The fate one has as a mortal in the threefold realm, and the station that is beyond the threefold realm which is a result of ones good karmic deeds: The two kinds of Life &

Death (S. Samsara), the first being that of common mortals of the six lower realms of this world, and the later being that of those that have made spiritual progress beyond it (on the three vehicles).

The Great Calm Observation, Volume 1, Part 3, Page 10

This one teaching has many different understandings and its meaning is difficult to clarify. Therefore it is now taught in term of the verse in The Discourse on the Mean1. A. The Doctrine of Birth & Extinction The Discourse on the Mean says: "Causality and conditions produce all things, I teach that they are empty" Having already spoken of causality and conditions producing all things, how is it that emptiness is attained? It is necessary to analyze causality thoroughly and this way understand emptiness, and also speak of emptiness itself being empty. It says: "They are called by temporary names" Only existing as false and tenuous concepts that do not stand alone by themselves, the many temporary relationships that one attains depend upon other conditions to remain and so they are temporary. However, this is not the temporary existence that offers provisionality to reality2. It says: "They also have the significance of the Middle Way" In being free from the extremes of finality and permanence, it is called the Middle Way. However, this is not the Middle Way of the Buddha Nature. When one understands like this, although the three terms3 are themselves empty, identity with emptiness is not attained, much less identity with that which is temporary or the mean. This is the meaning of the Four Truths of Birth and Extinction. B. The Dictrine Without Birth or Extinction When there is the Causality and conditions that produce all things", it is not necessary to break through them and extinguish them because in embodying them there is identity with emptiness. One does not attain identity with that which is temporary or the mean. Upon establishing that which is temporary and the mean, everywhere they enter into emptiness. How is this? All things everywhere are empty, and so they without an owner or a self. That which is temporary is also empty because it is only temporarily established and given. The mean is also empty as are the two extremes of finality and permanence. These three turns of speech, although different, all conform with and enter into emptiness. Neither retreating into the analysis of the Two Vehicles nor advancing into the Specific or the Total Doctrines, they all share the idea of emptiness like the three beasts4 that all crossed the river. C. The Limitless Doctrine When one reasons that there is identity with emptiness, that which is temporary, and the mean, there is winding road of the three kinds, with each of them being different. The three statements of The Discourse on the Mean are all empty:

Emptiness is without a self, and so it is empty,

That which is temporary is an unreal hypothesis, and so it is empty, The mean is without extremes, and so it is empty.

The three statements of The Discourse on the Mean are all temporary:

In similarly having names, they are all temporary.

The three statements of The Discourse on the Mean are all the mean:

Emptiness is the mean in terms of the absolute, That which is temporary is the mean in terms of ones capacity, and The mean is the mean in terms of reality.

Therefore together they are the mean. This is grasping the Specific Doctrine but falling short of the Total Doctrine. D. The Innate When one reasons that there is identity with emptiness, that which is temporary, and the mean, although they are three, they are one. Although they are one, they are three. These aspects are not contradictory.

The three kinds are all empty, and so beyond the ways of words and conceptualization. The three kinds are all temporary, and so are only names and terms. The three kinds are all the mean, and so are the aspects of reality.

Although only calling it emptiness, is it complete with that which is temporary and the mean. Upon awakening to emptiness, there is awakening to that which is temporary and the mean. The others are also like this. One must know that upon hearing a single Teaching, there arise the various kinds of understanding, there are established various kinds of vows, and there are the various inspirations of the Bodhi mind. This is also possible to understand.

5. 10. Other Ways of Inspiring the Bodhi Mind

5. Travelling to the various Pure Lands 6. Seeing various multitudes 7. Seeing the cultivation of various practices 8. Seeing various kinds of extinction 9. Seeing various kinds of transgressions, and 10. Receiving various kinds of suffering, etc., In each of the above, one may inspire the Bodhi mind. Examples of these are possible to understand and it is not necessary to narrate upon them further.

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1. The verse from the Discourse on the Mean (S. Mula Madhyamika Sastra) that succinctly explains The Four Doctrines: "Causality & conditions produce all (spiritual) things" - The Doctrine of the Three Baskets "I teach that they are empty (of self)" - The General Doctrine "They also have temporary names" - The Specific Doctrine "And they also have the significance of the middle way" - The Total Doctrine 2. The temporary existence that offers provisionality to reality: All things in existence are temporary, but they are only provisional when they reveal reality. 3. The three terms: Emptiness, that which is temporary, and the mean; The Three Truths 4. The three beasts: This comes from The Mahaparinirvana Sutra. The rabbit, the horse, and the elephant - All three beasts crossed the river with varying degrees of depth. The rabbit skimmed the surface, like the Sravaka. The Horse was much deeper, like the Pratyekabuddha. Only the elephant had his feet firmly on the ground, like the Bodhisattva.

The Great Calm Observation, Volume 1, Part 4, Page 1

Already we have taught much about the inspiration of the Bodhi mind. Now, we close on the three kinds of Calm-Observation. Question: In fact the Nature of Spirituality is not even a single truth. Why do we consider it by means of three and four aspects1? Answer: We speak of it having one, two, three, and four aspects here in order to explain it. The Nature of Spirituality is that of which there is confusion whereas Suffering and Origination are that which is able to confuse2.

The ability to confuse can be either light or heavy. The confusion can be either detached from or identified with.

In terms of distinguishing the inner realm and the realm beyond it3, there are the four kinds of suffering and origination4. In terms of peoples spiritual capacity5 and their ability to grasp the principle of reality , there are the one, two, three, and four kinds that are not the same. When the inner realm6 of a person has dull spiritual capacity, the confusion of truth is heavy. Suffering and origination are also heavy. In people of keen spiritual capacity, the confusion of the truth is light. Suffering and origination are also light. In the realm beyond it7, the aspects of sharp vs. dull and light vs. heavy are also like this. The Nature of Spirituality is that which is understood whereas The Path and Extinction is the ability to understand8.

This understanding can be either detached from or identified with. The ability to understand can be either skillful or clumsy.

When the inner realm of a person has dull spiritual capacity, understanding is with detachment and the ability to understand is clumsy. In people with keen spiritual capacity, understanding is with identity and the ability to understand is skillful. In the realm beyond it, the aspects of keen vs. dull, identity vs. detachment, and skill vs. clumsiness are also like this. How is this so? When actual practice and principle are in contradiction, the darkness of confusion is most serious. Compare this to a father and son, reasoning that they are strangers, hating each other deeply and being violent to one another.

The anger illustrates origination, whereas The violence illustrates suffering.

When one reasons that emotional distress is identical with the Nature of Spirituality, the aspects of actual practice and principle are with identity. It follows that suffering and origination are light. Although they are not really of the same flesh and bones, when two reason that they are father and son, anger and violence will be slight.

The aspects of crude vs. refined, branch vs. root, general vs. specific, everywhere vs. not everywhere, difficult vs. easy, etc., are also like this.

Some speak of suffering and confusion stagnating in the inner realm so that it is heavy, and of them rising up and departing in the realm beyond it so that it is light. Some speak of the realm inside the skin being confused so that it is shallow, and speak of the realm beyond the flesh being confused so that it is deep. Some speak of the inner realm following the ideas of others so that it is clumsy, and the realm beyond it following one's own ideas so that it is skillful. Some speak of having the spiritual capacity the inner realm as so that one is skillful, and being without capacity for the realm beyond it so that one is clumsy. Some speak of the inner realm having distinction of subject and object so that it is crude, and the realm beyond it being without distinction of subject and object so that it is refined. Some speak of the inner realm as being the small path with its ultimate goal being the enchanted city so that it is crude, and the realm beyond it being the great path with the ultimate goal being the treasure trove9 so that it is refined. Some speak of the inner realm having the visiting dusts of sensations so that there are the branches, whereas the realm beyond it is the common embodiment of the absolute so that it is the root. Some speak of the inner realm being at the beginning so that it is the root, and the realm beyond it coming afterwards so that there are the branches. Some speak of the inner realm as being both of the Great and Small Vehicles so that it is general, and the realm beyond it as being only of the Great Vehicle so that it is specific. Some speak of the inner realm being partial, small and shallow so that it is specific, and they speak of the realm beyond it being total, great and without barriers so that it is general. Some speak of the inner realm being short so that it is not everywhere, and the realm beyond it circumventing the entire Spiritual Realm so that it is everywhere. Some speak of the inner realm being common to all of the saints and sages so that it is everywhere, and the realm beyond it being alone the provenance of those of the Great Vehicle so that it is not everywhere. Some speak of the inner realm using the ways and means of the Two Vehicles so that it is difficult to detach from, and the realm beyond it only depending upon the unhindered spiritual insight so that it is easy to detach from.

Like this, there are the various kinds of intermixed teachings. Now, in closing on it, it is easier to understand: 1. When we make the shallow deep, and the heavy light, there is the idea of the Gradual, Sequential Observation. 2. When we make the Four Truths to be a single reality without its parts being divided up and distinguished, there is the idea of the Total Observation. 3. When we make the light and heavy aspects to be intermixed, there is the idea of the Indeterminate Observation. All of these are aspects of the Great Vehicle so that it is necessary to be aware of them. When one sees this idea, one recognizes the three kinds;

The gradual sequential revelation of what is the right inspiration of the Bodhi mind The indeterminate revelation of what is the right inspiration of the Bodhi mind The total, sudden revelation of what is the right inspiration of the Bodhi mind.

Question: Previously there were four kinds of origination of suffering. Why are there are only two effects of suffering? Answer: Confusion is in accordance with understanding and so it follows that there are the four kinds of origination10. Understanding is in accordance with confusion and so one only experiences the two kinds of mortality11. For example in the small vehicle, with confusion being in accordance with understanding, there are the views of truth and the the afflictions of cultivation12. With understanding being in accordance with confusion, there is only the single kind of Life & Death13. Question: Suffering and Origination may be the Causality and conditions that produce all things. Could The Path and Extinction also be like this14? Answer: Suffering and Origination are that which are broken. The Path and Extinction are that which is able to break them. The ability to break gets it name from that which is broken, and together they are the causality and conditions that produce all things. Therefore The Great Nirvana Sutra says: "By extinguishing of the darkness of ignorance, they attain the shining declaration of the Sambodhi Lamp." This is also called Causality. Question: With the Nature of Spirituality being confused, how is it divided into two and four parts? Answer: With the Nature of Spirituality adapting to provision and reality there are two parts. With the Nature Spirituality adapting to different spiritual capacities there are four parts15. When one sees this idea, for example, in seeing the signs of Buddha, hearing the teachings, and finally the arising of wrongs, there are examples of these four kinds that are distinguished and elaborated upon.

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1. Three (kinds of Calm-Observation) and Four (Doctrines of the Four Truths) 2. Confusion of the Nature of Spirituality is the objective aspect whereas the Suffering and Origination that is able to confuse one is the subjective aspect. With subject and object divided and distinguished, there is confusion and the ability to be confused 3. The inner realm is the Threefold Realm of Life & Death, the realm of the individual self The realm beyond it is the realm of spiritual progress (The Three Vehicles of the Sravaka, Pratyekabuddha, Bodhisattva) that goes beyond this inner realm 4. The four kinds: The Four Doctrines - #1 Birth & Extinction #2 Without Birth or Extinction #3 Limitless #4 Innate

5. Spiritual Capacities: Literally, spiritual roots often distinguished in five parts: #1 faith #2 diligence #3 mindfulness (remembrance) #4 mental concentration #5 spiritual insight 6. Inner Realm - The Threefold Realm, the spiritual realm of the individual self - the Realm of Life & Death, the sixspiritual path from hell to heaven. 7. The Realm Beyond: The realm of spiritual progress beyond the Threefold Realm 8. The Nature of Spirituality is that understood this is the obective aspect. With The Path and Extinction, there is the ability to understand this is the subjective aspect 9. From Chapter Seven of the Lotus Sutra : The disciples become fatigued while traveling through a fearful region (Life & Death) on their way to the Treasure Trove (Enlightenment). Their leader (Buddha) creates the Enchanted City as a way station for them to rest and relax (the emptiness or Nirvana as understood by those of the Two Vehicles). Once refreshed, they can move on (as Bodhisattvas) to the Treasure Trove. 10. The four kinds of origination: Origination in terms of the Four Doctrines: #1 Birth & Extinction #2 Without Birth #3 Limitless #4 Inherent 11. The two kinds of (Life &) Death (S: Samsara): #1 Mortality through death as an individual self in the threefold realm (the inner realm) #2 Mortality through ones spiritual progress beyond this realm - a result of spiritual merit (the realm beyond it) 12. Views of truth: Improper views Afflictions of cultivation: Improper intent or motives - The two kinds of emotional distress (S. Klesas) that are addressed in the spiritual cultivation of the Two Vehicles. 13. A single division of Life & Death: In the Two Vehicles, there is only ones solitary lot as a mortal in the threefold realm of good & evil and nothing beyond it 14. This questions refers to an understanding of the Four Truths at the level of 'Birth & Extinction'. 15. With there being teachings that are both provisional and real, there are two parts. In adapting to the spiritual roots (capacities) of people which can be keen or be dull, there are four parts.

The Great Calm Observation, Volume 1, Part 4, Page 1

Already we have taught much about the inspiration of the Bodhi mind. Now, we close on the three kinds of Calm-Observation. Question: In fact the Nature of Spirituality is not even a single truth. Why do we consider it by means of three and four aspects1? Answer: We speak of it having one, two, three, and four aspects here in order to explain it. The Nature of Spirituality is that of which there is confusion whereas Suffering and Origination are that which is able to confuse2.

The ability to confuse can be either light or heavy. The confusion can be either detached from or identified with.

In terms of distinguishing the inner realm and the realm beyond it3, there are the four kinds of suffering and origination4. In terms of peoples spiritual capacity5 and their ability to grasp the principle of reality , there are the one, two, three, and four kinds that are not the same. When the inner realm6 of a person has dull spiritual capacity, the confusion of truth is heavy. Suffering and origination are also heavy. In people of keen spiritual capacity, the confusion of the truth is light. Suffering and origination are also light. In the realm beyond it7, the aspects of sharp vs. dull and light vs. heavy are also like this. The Nature of Spirituality is that which is understood whereas The Path and Extinction is the ability to understand8.

This understanding can be either detached from or identified with. The ability to understand can be either skillful or clumsy.

When the inner realm of a person has dull spiritual capacity, understanding is with detachment and the ability to understand is clumsy. In people with keen spiritual capacity, understanding is with identity and the ability to understand is skillful. In the realm beyond it, the aspects of keen vs. dull, identity vs. detachment, and skill vs. clumsiness are also like this. How is this so? When actual practice and principle are in contradiction, the darkness of confusion is most serious. Compare this to a father and son, reasoning that they are strangers, hating each other deeply and being violent to one another.

The anger illustrates origination, whereas The violence illustrates suffering.

When one reasons that emotional distress is identical with the Nature of Spirituality, the aspects of actual practice and principle are with identity. It follows that suffering and origination are light.

Although they are not really of the same flesh and bones, when two reason that they are father and son, anger and violence will be slight. The aspects of crude vs. refined, branch vs. root, general vs. specific, everywhere vs. not everywhere, difficult vs. easy, etc., are also like this.

Some speak of suffering and confusion stagnating in the inner realm so that it is heavy, and of them rising up and departing in the realm beyond it so that it is light. Some speak of the realm inside the skin being confused so that it is shallow, and speak of the realm beyond the flesh being confused so that it is deep. Some speak of the inner realm following the ideas of others so that it is clumsy, and the realm beyond it following one's own ideas so that it is skillful. Some speak of having the spiritual capacity the inner realm as so that one is skillful, and being without capacity for the realm beyond it so that one is clumsy. Some speak of the inner realm having distinction of subject and object so that it is crude, and the realm beyond it being without distinction of subject and object so that it is refined. Some speak of the inner realm as being the small path with its ultimate goal being the enchanted city so that it is crude, and the realm beyond it being the great path with the ultimate goal being the treasure trove9 so that it is refined. Some speak of the inner realm having the visiting dusts of sensations so that there are the branches, whereas the realm beyond it is the common embodiment of the absolute so that it is the root. Some speak of the inner realm being at the beginning so that it is the root, and the realm beyond it coming afterwards so that there are the branches. Some speak of the inner realm as being both of the Great and Small Vehicles so that it is general, and the realm beyond it as being only of the Great Vehicle so that it is specific. Some speak of the inner realm being partial, small and shallow so that it is specific, and they speak of the realm beyond it being total, great and without barriers so that it is general. Some speak of the inner realm being short so that it is not everywhere, and the realm beyond it circumventing the entire Spiritual Realm so that it is everywhere. Some speak of the inner realm being common to all of the saints and sages so that it is everywhere, and the realm beyond it being alone the provenance of those of the Great Vehicle so that it is not everywhere. Some speak of the inner realm using the ways and means of the Two Vehicles so that it is difficult to detach from, and the realm beyond it only depending upon the unhindered spiritual insight so that it is easy to detach from.

Like this, there are the various kinds of intermixed teachings. Now, in closing on it, it is easier to understand: 1. When we make the shallow deep, and the heavy light, there is the idea of the Gradual, Sequential Observation. 2. When we make the Four Truths to be a single reality without its parts being divided up and distinguished, there is the idea of the Total Observation. 3. When we make the light and heavy aspects to be intermixed, there is the idea of the Indeterminate Observation. All of these are aspects of the Great Vehicle so that it is necessary to be aware of them. When one sees this idea, one recognizes the three kinds;

The gradual sequential revelation of what is the right inspiration of the Bodhi mind The indeterminate revelation of what is the right inspiration of the Bodhi mind The total, sudden revelation of what is the right inspiration of the Bodhi mind.

Question: Previously there were four kinds of origination of suffering. Why are there are only two effects of suffering? Answer: Confusion is in accordance with understanding and so it follows that there are the four kinds of origination10. Understanding is in accordance with confusion and so one only experiences the two kinds of mortality11. For example in the small vehicle, with confusion being in accordance with understanding, there are the views of truth and the the afflictions of cultivation12. With understanding being in accordance with confusion, there is only the single kind of Life & Death13. Question: Suffering and Origination may be the Causality and conditions that produce all things. Could The Path and Extinction also be like this14? Answer: Suffering and Origination are that which are broken. The Path and Extinction are that which is able to break them. The ability to break gets it name from that which is broken, and together they are the causality and conditions that produce all things. Therefore The Great Nirvana Sutra says: "By extinguishing of the darkness of ignorance, they attain the shining declaration of the Sambodhi Lamp." This is also called Causality. Question: With the Nature of Spirituality being confused, how is it divided into two and four parts? Answer: With the Nature of Spirituality adapting to provision and reality there are two parts. With the Nature Spirituality adapting to different spiritual capacities there are four parts15. When one sees this idea, for example, in seeing the signs of Buddha, hearing the teachings, and finally the arising of wrongs, there are examples of these four kinds that are distinguished and elaborated upon.

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1. Three (kinds of Calm-Observation) and Four (Doctrines of the Four Truths) 2. Confusion of the Nature of Spirituality is the objective aspect whereas the Suffering and Origination that is able to confuse one is the subjective aspect. With subject and object divided and distinguished, there is confusion and the ability to be confused 3. The inner realm is the Threefold Realm of Life & Death, the realm of the individual self The realm beyond it is the realm of spiritual progress (The Three Vehicles of the Sravaka, Pratyekabuddha, Bodhisattva) that goes beyond this inner realm

4. The four kinds: The Four Doctrines - #1 Birth & Extinction #2 Without Birth or Extinction #3 Limitless #4 Innate 5. Spiritual Capacities: Literally, spiritual roots often distinguished in five parts: #1 faith #2 diligence #3 mindfulness (remembrance) #4 mental concentration #5 spiritual insight 6. Inner Realm - The Threefold Realm, the spiritual realm of the individual self - the Realm of Life & Death, the sixspiritual path from hell to heaven. 7. The Realm Beyond: The realm of spiritual progress beyond the Threefold Realm 8. The Nature of Spirituality is that understood this is the obective aspect. With The Path and Extinction, there is the ability to understand this is the subjective aspect 9. From Chapter Seven of the Lotus Sutra : The disciples become fatigued while traveling through a fearful region (Life & Death) on their way to the Treasure Trove (Enlightenment). Their leader (Buddha) creates the Enchanted City as a way station for them to rest and relax (the emptiness or Nirvana as understood by those of the Two Vehicles). Once refreshed, they can move on (as Bodhisattvas) to the Treasure Trove. 10. The four kinds of origination: Origination in terms of the Four Doctrines: #1 Birth & Extinction #2 Without Birth #3 Limitless #4 Inherent 11. The two kinds of (Life &) Death (S: Samsara): #1 Mortality through death as an individual self in the threefold realm (the inner realm) #2 Mortality through ones spiritual progress beyond this realm - a result of spiritual merit (the realm beyond it) 12. Views of truth: Improper views Afflictions of cultivation: Improper intent or motives - The two kinds of emotional distress (S. Klesas) that are addressed in the spiritual cultivation of the Two Vehicles. 13. A single division of Life & Death: In the Two Vehicles, there is only ones solitary lot as a mortal in the threefold realm of good & evil and nothing beyond it 14. This questions refers to an understanding of the Four Truths at the level of 'Birth & Extinction'. 15. With there being teachings that are both provisional and real, there are two parts. In adapting to the spiritual roots (capacities) of people which can be keen or be dull, there are four parts.

The Great Calm Observation, Volume 1, Part 4, Page 3

2. The Four Broad Vows Without Birth or Extinction Next, one simply observes each thought of mind that arises through two mutual aspects - the sense faculty that is the thinking mind and the sensations that are the elements of reality. There is no aspect of producer or produced that is not identical with emptiness. Having falsely reasoned how the thought arises, it arises:

Without a self Without an other Without both a self and an other, and Not without cause

When it arises, it does not arise from itself, from another, from both, or without cause. When it goes, it does not face to the east, the south, the west, or the north. The thought is not inside, outside, both, or in between. Further, it does not have a permanent self-existence. However there are names and terms for that which we call the thought. These terms do not remain, and yet they are not without remaining. They are born, and yet they are without birth. They are without birth, and yet they are not without birth. Their existence and nonexistence are both transcended. The ordinary and foolish make them to exist. Those that are wise recognize their nonexistence. It is like a child seeing the moon's image in the water; upon attaining it there is joy and upon losing it there is grief. The greater person lets go of attachments and is without elation or sadness. The image in a mirror and illusions of magic are also like this. The Sutra on Brahmas Questions says: "Suffering is without birth, and Origination does not blend into causality; The Path is without duality, and Extinction is without birth." The Great Nirvana Sutra says: "Understanding suffering without suffering, there is the absolute truth, ... Understanding extinction without extinction, there is the absolute truth."

With Origination being identical with emptiness, one is not like the thirsty deer that gallops into mirage of water in the shimmering heat1. With Suffering being identical with emptiness, one is not like the foolish monkey that tries to grab the moon's reflection in the water2. With The Path being identical with emptiness, one does not say "I practice with emptiness and I do not practice without emptiness. It is like the illustration of the raft that carries one to the other shore3; even the spiritual reality must be discarded, much less that which is not the spiritual reality.

With Extinction being identical with emptiness, one does not speak of living beings or lifespans; who is in this extinction, and yet realizes that extinction?

With Life & Death being identical with emptiness, how can it be discarded? With Nirvana being identical with emptiness, how can it be attained?

The Long Chapter says: "I do not desire to create a cultivated path in that which is without birth, whether it is from the Four Spheres of Mindfulness or the Noble Eightfold Path4" and it says: "I do not desire to create an attained effect in that which is without birth, whether as a Srotapanna or even as an Arhat5." One depends on these examples to also say: "I do not desire to create forms, feelings, thoughts, actsof will, or consciousness in that which is without birth6.", And saying: "I do not desire to create greed, anger, or stupidity in that which is without birth7." With only thoughts of empathy for living beings, one raises up the Broad Vows to uproot the two sufferings and dispense the two kinds of happiness8.

Because one reaches the emptiness of suffering and origination, one is without the nine states of bondage. Because one reaches the emptiness of the path and extinction, one is without the solitary liberation.

This is being neither bound nor liberated and inspiring the genuinely true Bodhi mind, and clearly reveals the meaning of the right inspiration of the mind.

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1. From The Lankavatara Sutra 2. From The Mahasanghika Vinaya 3. From The Diamond Sutra and others 4. These are first and last of the Seven Branches of Awakening (see The 37 Facets of Spiritual Awakening), and here are meant to represent all the steps on the Truth of the Path: The Four Spheres of Mindfulness: Mindfulness of #1 The Body (& Impurity) #2 Feelings (& Suffering) #3 Mind (& Impermanence) #4 Spirituality (& Selflessness), and The Noble Eightfold Path: #1 Proper Conduct #2 Proper Livelihood #3 Proper Speech #4 Proper Diligence #5 Proper Mindfulness #6 Proper Concentration #7 Proper Views #8 Proper Intent

5. Stages of realization in the Truth of Extinction: The four stages in the development of the ideal of early Buddhism, the Arhat: #1 Stream-Enterer (Srotapanna) #2 One who will return once more to the stream (Sakradagami) #3 One who will never again return to the stream (Anagami) #4 One who is liberated from the stream (Arhat) 6. Physical form, feelings, thoughts, acts of will, & consciousness: The Five Aggregates of Self whose apparent continuity constitutes the illusion of false self-existence, i.e., the Truth of Suffering 7. Greed, anger, & stupidity: The Three Poisons, i.e., the Truth of Origination 8. Two kinds: internal & external, that is, spiritual & material

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3. The Four Broad Vows that are Limitless One simply observes each thought as it arises in the mind. They arise from two mutual aspects the sense faculty that is the thinking mind and the sensations that are the elements of reality1. The thoughts that arise are identical with that which is temporary and they are given temporary names. They are the source of both understanding and confusion and they are the Limitless Aspect of the Four Truths. There is nothing distinguished in the threefold realm that is not a creation of the single mind. The mind is like a master artist, creating various kinds of forms. It builds up the six paths2, and it discriminates and takes measure of the limitless kinds of thoughts that are distinguished.

Like this, one observes all the views and desires3, both within and beyond the threefold realm. Whether they are heavy or light, they are all the different aspects of origination. Like this, one observes Life & Death, both the solitary fate one has as a mortal in the threefold realm as well as that in the realm beyond it4. Whether they are heavy or light, they are all the different aspects of suffering.

When one turns away from these states of mind5 ones bears an understanding of them. It is like a master artist that washes away the old colors, applies white plaster, and paints anew. 1. Birth & Extinction: One first observes the impurity of the body, and eventually one observes the impermanence of the thoughts of the mind. With the facets of spiritual awakening6 being like this, one has meandered to the magic city7. 2. Without Birth or Extinction: One first observes the emptiness of the various different bodies and eventually one observes the emptiness of the various thoughts of the minds. In emptiness there is no impurity and in emptiness there is no impermanence. With the facets of spiritual awakening being like this, one has gone straight into the magic city. 3. Limitless: One first observes the impermanence of the body, and that the impermanence is identical with emptiness. Then one observes the body and the nature of spirituality8; it is neither permanent nor impermanent, and it is neither empty nor without emptiness. Eventually one observes that the thoughts of the mind are like this as well. With the facets of spiritual awakening being like this, one has meandered to the treasure trove7. 4. Innate: One observes the body and its spiritual nature. Being neither pure nor impure, one illuminates both its purity and its impurity. Finally one observes the thoughts of the mind and their spiritual nature. Being neither permanent nor impermanent, one illuminates both their permanence and their impermanence. With the facets of spirituality being like this, one has penetrated straight to the treasure trove. 1. Birth & Extinction: There are people who extinguish the views of truth9 and are spoken of being Srotapannas10. There are people who extinguish the afflictions of cultivation and are spoken of having attained one of the the three fruits that follow11. 2. Without Birth or Extinction: There are people who extinguish views and are spoken of being at the stage free from views12. There are people who extinguish the afflictions of cultivation and are spoken of being free from weakness, 'free from desire', 'discerning', and eventually 'Pratyekabuddhas'13.

3. Limitless: There are people who extinguish views and afflictions and are spoken of being in the 'Ten Abodes'. Upon extinguishing the dusts and sands, they are spoken of being in the 'Ten Practices' and the 'Ten Transfers of Merit'. Upon extinguishing the darkness of ignorance, they are spoken of being in the 'Ten Groundings', the 'Universal Enlightenment', and finally the 'Wonderful Enlightenment'. 4. Innate: There are people who extinguish views and afflictions and are spoken of being in the 'Ten Stages of Faith'14. There are people that extinguish the darkness of ignorance, and they are spoken of being in: o the Ten Abodes, o the Ten Practices, o the Ten Transfers of Merit, o the Ten Groundings, o the Universal Awakening, and 15 o the Wonderful Awakening . We have distinguished sixteen doors to the path and extinction that are not the same16, and as many Buddhist teachings as there are sands along the River Ganges. Upon discriminating and taking measure of them, it is impossible to teach of them all. And yet they are like observing a fruit in the palm of one's hand - one does not have any bias or mistake about them. They are all born from the mind, and they come from no other place. Upon observing this single mind, one is able penetrate the inexpressible mind. The inexpressible mind is able to penetrate the inexpressible spirituality. The inexpressible spirituality is able to penetrate that which is neither the mind nor spirituality, which is inexpressible. One observes that all states of minds are also like this. Common people in the nine states of bondage are not awakened and do not recognize this. They are like blind children that are heir to a fortune. They sit in the midst of the treasure trove but they do not see its treasures. Upon moving about, they bump into the treasures and hurt themselves. In their fever, those of the Two Vehicles see the treasures as demons, tigers, dragons and serpents. Discarding all pleasure, they trudge on in bitter suffering for fifty odd years. Although there is the difference between being in bondage and being in solitary liberation, both are impoverished amongst the precious treasures of the One That Has Come. Raising up greatness of mercy and compassion, one vows to root up suffering and bestow happiness. This is called 'being neither bound nor liberated, and inspiring the absolutely true Bodhi mind. This clearly reveals the meaning of the right inspiration of the mind.

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1. Elements of reality: (S. dramas) the aspects of spiritual reality that are the objects of the thinking mind.

2. Builds up the Six Paths: Creates the karmas and retributions of the good and evil states of mind 3. Both the solitary fate one has as a mortal in the threefold realm as well as that in the realm beyond it: The realm of individual of existence (the Six Paths) and the spiritual path that transcends it (The Four Noble Spiritual Realms) 4. Turns away from these states of mind: In meditation, one must be able to be an impartial observer of the mind and so must not cling or be attached to the thoughts that arise. One must observe them as they arise and let them go (turn the away) in order to impartially observe them. 5. Facets of Spiritual Awakening: A reference to The 37 Facets of Spiritual Awakening, the original system of practice that Sakyamuni prescribed to his disciples. It represents the core practice of the Two Vehicles. It begins with the Four Subjects or Spheres of Mindfulness: The Body (& Impurity/Purity), Sensory Feelings (& Suffering/Bliss), Thoughts of the Mind (& Impermanence/Permanence) and Spirituality (& Self/Selflessness). 6. The Magic City and the Treasure Trove: From Chapter Seven of the Lotus Sutra (The Parable of the Magic City) in which a guide (the Buddha) leads his followers (the Sangha) from a dangerous place (the Saha World, the Threefold Realm) to a treasure trove (Enlightenment). On the journey the followers get tired (Suffer) and can move no more. The leader creates a magical city for them where they can rest (Using the ways & means of emptiness and detachment to relieve suffering). After refreshing themselves (Relieving their sufferings) they can move forward (As engaged, non-retreating Bodhisattvas) to the real Treasure Trove of Enlightenment. The first two doctrines express meandering (approaching) and going straight to (arriving at) this emptiness, whereas the last two doctrines express meandering and going straight to enlightenment. 7. Srotapannas: Stream Enterers the first stage on the path to becoming an Arhat (a worthy, that is, noble and selfless). One who has first resolve to enter the stream, that is enter into the spiritual life. 8. The Three Fruits That Follow: B. One who will return once more to the stream - one who has fallen and needs to start anew (Sakradagami) C. One who will never again need to return to the stream - one whose practice does not backslide (Anagami) D. One who is liberated from the stream - one who is liberated from the self and is truly noble & selfless (Arhat) 9. Free From Views The fourth of the 10 Stages of the General Doctrine 10. Free from weakness, free from desire, already discerning, & up to being a Pratyekabuddha: The 5th through 8th stages of The 10 Stages of the General (Common) Doctrine, which are: 11. The Ten Stages of Faith: #1 Faith which destroys illusion and results in: #2 Remembrance #3 Diligence #4 Spiritual Insight #5 Mental Concentration #6 Non-Regression #7 Protection of the Dharma #8 Transfer of Spiritual Merit #9 Effortlessness #10 Realizing Ones Vow 12. The 42 Stages of Bodhisattva Development: The Provisional Path to Spiritual Enlightenment in the Specific (Distinct) Doctrine, consisting of:

A. The Ten Abodes (of Inspiration) - The stations of aspiration to enlightenment B. The Ten Practices of Virtue - The Paramitas - The manifestation of spiritual enlightenment in one's own life C. The Ten Transfers of Merit: Conveying spiritual enlightenment to others D. The Ten Groundings (Bhumis): The Final Stages of the Bodhisattva, beyond self or other E. The Universal Awakening (Samyak Sambodhi) The Manifestation of the Buddha F. The Wonderful Awakening (Anuttara Samyak Sambodhi) The Original, Eternal Buddha 13. Sixteen doors to the path and extinction that are not the same: The Four Kinds of Four Truths

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D. The Four Broad Vows that are Innate Next, each thought of the mind arises through the interaction of the two aspects - the sense faculty that is the thinking mind and the sensations that are the elements of reality - and they are identical with emptiness, that which is temporary, and the mean. Whether from the senses or the sensations, they are all equally parts of the spiritual realm.

They are all equally in the end empty, They are all equally Embryo of the One That Has Come1, and They are all equally the middle way How are they empty? Being equally born from causality and conditions, all things are born without an independent self existence. In being without a self, they are empty. How are they temporary? In being without a self, and yet born, they are temporarily existent. How are they the mean? In not departing from the nature of spirituality, they are all equally identical with the mean.

One must know that each thought is identical with emptiness, that which is temporary, and the mean, and:

They are equally in the end empty They are equally the Embryo of The One That Has Come, and They are equally the True Spiritual Aspect of Reality.

They are not three, and yet they are three. They are three, and yet they are not three. They are not united into one, and they are not divided into three Yet they are united into one and they are divided into three. They are not without being united into one, and They are not without being divided into three. They can not be identical and different, Yet they are identical and and they are different. Compare this to a clear mirror: The clarity expresses emptiness The image expresses that which is temporary The mirror expresses the mean. They are not one and the same and they are separable into three, Yet they are one and the same and and they are separable into three, just as they are. They are not one, two, or three, but even there being two and being three is not contradictory.

Each single thought of the mind is neither vertically deep nor horizontally broad. It is inconceivable. Not only is it like this, but those of the Buddha and all living beings are like this as well. The Flower Garland Sutra says: The mind, the Buddha, and all living beings are an inseparable trinity. One must know that one's own mind possesses all of the Buddhas enlightenment. The Sutra on Brahmas Questions says: The foolish desire and search for Bodhi in the aggregates of self, the realms of consciousness, and the senses2, and yet the aggregates of self, the realms of consciousness, and the senses are identical with Bodhi." Apart from them, there is no Bodhi. The Vimalakirti Sutra says: The liberated understanding of The One That Has Come must be searched for in the minds of living beings. With living beings being identical with Bodhi, nothing further needs to be attained. With living beings being identical with Nirvana, nothing further needs to be extinguished. With a single state of mind already being like this, so are all states of minds. And all things are like this as well. And The Sutra on the Observation of the Bodhisattva Universally Virtue says: "Vairocana is everywhere in all places3." This has the identical meaning. One must know that with all things being identical with the Buddhas Enlightenment there is the spiritual realm of The One That Has Come. Question: If this is so, why does The Flower Garland Sutra also speak of the mind roaming in the spiritual realm like it was empty space? And why does The Great Discourse say that "ultimately the darkness of ignorance and illumination are both empty"? Answer: These quotations emphasize the point of emptiness. Emptiness is identical with non-emptiness. It is also identical with that which is neither empty nor without emptiness. The Sutras also say: Each particle of dust has a great thousand-volume Sutra within it The mind possesses all of the Buddhas enlightenment It is like a seed in the ground It is like a pellet of incense. These quotes emphasize the point of existence. Existence is identical with non-existence. It is also identical with that which is neither existent nor nonexistent. And the Sutras say Each form and fragrance not being without the middle way. This emphasizes the point of The Middle Way. It is identical with the mean, and yet the extremes. It is not the extremes, and yet it is not without the extremes. It is perfect without a flaw. If one is not careful with one's words, one will slander their noble intent.

When one attains understanding of this, as each thought of the mind rises up - through the interaction of the sense faculty that is the thinking mind and the sensations that are the elements of reality - the thinking mind is identical with the 84,000-fold Treasury of Reality. The elements of reality are also like this. And each thought of the mind raises up the 84,000 fold Treasury of Spirituality. The Realm of the Buddhas Enlightenment faces the Spiritual Realm and raises up the Spiritual Realm, and it is not without the Buddhas Enlightenment. With Life & Death being identical with Nirvana, there is clarification of the Truth of Suffering. Each single sensation can be three sensations4 and each state of mind can three states of mind5. Each single sensation is the door to 84,000 kinds of dust and toil and each state of mind is also like this. Greed, anger, and stupidity are also identical with Bodhi. This is called the Truth of Origination. In turning around each single door of dust and toil6, there are 84,000 doors to Samadhi7, 84,000 doors to Dharani8, 84,000 doors to Healing, and 84,000 doors to the Paramitas9 Ignorance is turned around and transformed into illumination. Like ice being melted into water, it is not something apart from it and it does not come from some other place. It is completely present in each and every single thought of the mind. It is like the Wish-Fulfilling Gem10 - it is not a jewel, and not without being a jewel. If one says that it is not one, there is false speech. If one reasons that it is, there is a false view. It is impossible to know it with the mind and it is impossible to describe it with words. In this inconceivable teaching of non-attachment, living beings have thoughts and ideas which create attachments. They seek liberation in that in which there is no liberation. Therefore one arouses a great mercy and compassion, raises up the Four Broad Vows, roots up both kinds of suffering and dispenses the both kinds of happines11. Therefore it is called Being neither bound nor liberated, and inspiring the absolutely true Bodhi mind. The first three perspectives12 were all in terms of the Four Truths as a point of reference. Now, the innate perspective is in terms of: The Treasury of the Dharma13 The Dusts and Toils6, The Samadhis7, & The Paramitas9. But the meaning is the same as before.

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Footnotes:
1. Embryo of the One That Has Come: (S. Tathagata-garbha) The potential of the Buddha's enlightenment which is to be found in all living beings 2. The aggregates of self, the realms of conciousness, and the portals of the senses: The components of self-existence A. The Five Agregates of Self: (Skandhas) #1 Physical Form #2 Sensory Feelings #3 Thoughts #4 Predispositions #5 Consciousness B. The Eighteen Realms of Consciousness: (Dhatus) The Six Sense Faculties, the Six Sensations, & The Six Sensory Perceptions C. The Twelve Portals of the Senses: (Ayatanas) The Six Sense Faculties and the Six Sensations 3. Vairocana: Meaning the Great Illuminator, or the Great Sun, it is a name given to the one great cosmic Buddha that is the Spiritual Body or Embodiment of Reality (S. Dharmakaya), and appears in many Mahayana Sutras. 4. Three sensations: They are liked, disliked, or one is indifferent to them 5. Three states of minds: Having pleasure, pain, or neither 6. The Dusts & Toils: The afflictions of emotional distress & desire (klesas) 7. The Samadhis: The practices of deep meditation 8. The 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 is the secret essence of the Middle Way and the True Spiritual Aspect of Reality. 9. The Paramitas: The Bodhisattva practices, often as six: #1 Generosity #2 Morality #3 Endurance #4 Diligence #5 Meditation #6 Spiritual Insight - Sometimes four more are added #7 Ways & Means #8 Vows #9 Spiritual Powers #10 Spiritual Wisdom 10. The Wish-Fulfilling Gem: (Cintamani) The magic gem that can grant any wish 11. Both kinds: Internal & External, that is, Spiritual & Material 12. The first three: The first three of The Four Doctrines #1 of birth & extinction #2 without birth or extinction & #3 the limitless 13. The Treasury of the Dharma: The treasury of Buddhist teachings and wisdom.

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Question: First we outlined the wrong inspiration of the Bodhi mind. Both the nine states of bondage and the solitary liberation were all said to be erroneous. Now, in revealing the right inspiration of the mind, how do we speak all the different perspectives equally being right1? Answer: We speak of them all equally being right because they are all neither bound nor liberated. We speak of them all equally being right because they are all seeking and striving for that which is higher. We speak of them all equally being right because they all gradually enter and reach into the spiritual reality. We speak of them all equally being right because the spiritual reality is difficult to recognize and they all utilize that which is provisional in order to reveal that which is real. This is speaking of all three doctrines equally being right, based on the Worldly Siddhanta2. And the provisions do not necessarily include the reality but the reality does include the provisions. In desiring to make the provisions include and reveal the reality and make it easier to see, we speak of them all the doctrines equally being right. This is speaking of them equally being right based on the Personal Siddhanta. And in a single thought of Bodhi there are all thoughts of Bodhi. If one is not taught, one will not understand any of them. Therefore we speak of them all equally being right. This is clarifying them all equally being right based on the Therapeutic Siddhanta. Ultimately, in discoursing on this, the first three are that which is provisional and the last one is that which is real. Compare this to a physician that has one secret prescription that includes all prescriptions. The Agada medicine3 includes the merits of all other medicines. It is also like eating a gruel of milk and rice - nothing else is really needed. It is all complete and perfect, like the Wish-Fulfilling Gem4. With the provision and reality both revealing what is the right inspiration of the mind, this meaning is possible to understand. And with there being a single right inspiration of the Bodhi mind, there is the idea of

"The One Great Work and Cause5"

Why is it "One"? Because there is one reality that is not false Because there is one path that is pure Because there is one path by which all liberated people escape Life & Death. Why is it "Great"? Its nature is broad and accepting and it bears all in mind. With great wisdom and great detachment, it is the vehicle of the great person with the roar of the great lion, greatly benefiting both the common and the noble. Therefore we speak of it being "Great".

The "Work" This is the ceremony of the Buddhas of the ten directions from the past, the present, and the future6. By means of this one attains one's own enlightenment and in turn influences living beings. Therefore we speak of it as the "Work". The "Cause" Because of this, living beings come into in sympathy with the Buddha. Under these conditions, the Buddha arises and responds to them. Therefore we speak of the "Cause" And it is impossible to speak of the right inspiration of the mind being three or being one. It is impossible to speak of it being neither three nor one, and yet speak of it being three and being one. Therefore we call it the right inspiration of the mind that is inconceivable. And with the right inspiration of the mind is innate, it is not created by the Buddhas, or by Gods, Humans, or Asuras7. The Object of Reality before one is beyond aspects and the Eternal Wisdom is unconditional. By means of the unconditional wisdom being connected to the object that is beyondt aspects, the object beyond aspects corresponds with the unconditional wisdom and the wisdom and object are fused into one. Yet we still speak of there being an object and a wisdom and so call it Innate. And on that which is the right inspiration of the mind, The Sutra on Manjusri's Questions says: "Rejecting all the inspirations of the mind is called 'Inspiring the Bodhi mind', In always accepting the signs of Bodhi, there is the inspiration of the Bodhi mind." And without inspiring the mind, there is inspiration. Without accepting the signs, there is acceptance. And in getting beyond rejecting them and accepting them, One illuminates rejecting them and accepting them. This is called inspiring the Bodhi mind. Like this, there are the three aspects that are neither identical nor different. Being in accordance with both the principle and phenomemon8, And being in accordance with that which is neither the principle nor the phenomenon It is called 'the right inspiration of the mind'. When using such meanings as innate, inconceivable, 'the one great work and cause', etc., all the doors to the Dharma are everywhere spoken of and rejected, accepted, and neither rejected nor accepted, illuminating both their rejection and their acceptance. And the first three perspectives are the lower, middle, and higher observations of wisdom whereas the last one is the highest observation of wisdom. In the first three they are uncombined but in the last one they are combined. The first three are shallow, short range, and complicated whereas the last one is deep, long range, and straight. The first three are the great among the small whereas the last one is the greatest of the great, the highest of the high, the most total of the total,

the fullest of the full, the realest of the real, the most absolute of the absolute, the most significant of the significant, the most hidden of the hidden, the most wonderful of the wonderful, and the most inconceivable of the inconceivable. When one inspires the mind and is able to exclude that which is the wrong and reveal that which is the right, and one embodies that which is provisional while being aware of that which is real, there is the seed of the Buddhas. Like the diamond that is produced from natural minerals, the Bodhi mind of the Buddha arises from greatness of compassion, which takes precedent over all other practices. It is like first taking some pure water before swallowing the Asara medicine9. It is the most important of all practices, just as of all the organic powers10, the life-force11 is the most important. Of the Buddhas true teachings and practices, this inspiration of the mind is the most important. It is like the Crown Prince, who possesses all of the dignified manners and physical characteristics of the King from birth12 so that all the great subjects revere him. It is like the Kalavinka bird that, even from the egg, possesses a great voice that is far superior to all other birds13. With the Bodhi mind there is great energy and power. It is like the lute string made from the lion's sinews14. It is like the lion's milk15, the diamond hammer16 and Narayanas arrow17. It is like the Wish-Fulfilling Gem18 with which one may perfectly possesses all treasures and be able to abolish all poverty and suffering. Even if one is a bit lazy, negligent or lacking in deportment, ones merits and virtues will still be far superior to those of the Two Vehicles. To indicate the essence of this, with the inspiration of the Bodhi mind one will possess all of the merits and virtues of the Bodhisattvas and will be able to attain the Supreme True Awakening of the past, present, and future. When one understands this inspiration of the Bodhi mind, one will spontaneously and effortlessly attain Calm-Observation.

Without inspirations or obstructions, there will be Observation. With the nature of serenity and extinction, there will be Calm.

Calm Observation is identical with Bodhi, and Bodhi is identical with Calm Observation.

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Footnotes:
1. The first three perspectives: The Four Doctrines #1 of birth & extinction #2 without birth or extinction & #4 the limitless

2. Siddhanta: The Four Methods of spiritually reaching others and teaching the Dharma A. Worldly - Adapting to the wishes & desires of living beings B. Individual or Personal - Encouraging & developing the good spiritual capacities of each person. C. Therapeutic - Confronting & healing evil and falsehoods D. The Highest Significance - Directly awakening living beings to their enlightened nature 3. The Agada Medicine: Described in The Flower Garland Sutra (Avatamsaka), it is the panacea, the universal medicine that cures all disease. 4. The Wish-Fulfilling Gem: (Cintamani) The magic gem that can great any wish 5. The One Great Work and Cause: ...For the appearance of the Buddha in the world From the Second Chapter (Ways & Means) of The Lotus Sutra 6. The ten directions in the past, the present, and the future: Throughout all space and time 7. Gods, Humans, or Asuras: Heaven, Personality, & Assetiveness the good states of mind in the realm of desire. 8. Principle & Phenomenon: The principle is the ineffable, inexpressible absolute reality, the pure spiritual truth whether or not one is enlightened to it. It is the true spiritual aspect of reality. Phenomena are our understandings of that reality, and how it is manifested or revealed to us in our day-to-day existence. The more enlightened we are, the more phenomena appear identical to the principle. Therefore the phenomenal reality is the provision that reveals the principle that is the true spiritual aspect of reality. 9. Asara Medicine: Castor oil medicine which is too strong to take without diluting it. 10. Organic Powers: According to the Sarvastivada Doctrine, there are 22 organic powers that make up a living organism 11. The Life Force: (S. Jivita) Youth, vitality, the power of life 12. Characteristics of the King: A reference to the 32 major and 80 minor signs of the Wheel-Rolling King (Cakravartin), the great ruler of men 13. From the Great Discourse on Prajna Paramita by Nagarjuna 14. Lute string made from the lions sinews: From The Flower Garland (Avatamsaka) Sutra, this string overwhelms the other string, just as enlihtenment overwhelms the other realms 15. The lions milk: Food for the great & powerful 16. The diamond hammer: Which can smash all things 17. Narayanas Arrow: Narayana, the Great Man of Indian tradition whose arrow can pierce anything 18. Wish-Fulfilling Gem: (S. Cintamani) Magical gem that will grant ones any wish

The Great Calm Observation, Volume 1, Part 4, Page 7

The Sutra on the Precious Bridge says: "There were Bhiksus1 that had not cultivated their practice, and in the great thousand fold spiritual realm2 there was not even a place left for them to spit, much less receive offerings of service from lay people. Sixty of these Bhiksus cried in grief, and spoke to the Buddha, saying: "We who will die soon are not able to receive lay people's offerings of service." The Buddha said: "You raise up a mind of shame - very good, very good!" One Bhiksu spoke to the Buddha, saying: "Who are the Bhiksus that are able to receive the people's offerings of service?" The Buddha said: "When there are Bhiksus cultivating the deeds of the Sangha, they will attain the benefits of the Sangha. These people will be able to receive the people's offerings of service. The Four Stages of Progress and the Four Fruits3 are the accounting of the Sangha. The 37 facets of spiritual awakening4 are the deeds of the Sangha's and the Four Fruits are the benefits of the Sangha's. The Bhiksu again spoke to the Buddha, saying: "And what are they for those that inspire the mind of the Great Vehicle?" The Buddha said: "When inspiring the mind of the Great Vehicle, they seek the Wisdom of All. They dos not fall into counting the deeds cultivated or the benefits attained, and yet they are able to receive the people's offerings of service." The Bhiksu was surprised, and asked: "Why are these people able to receive the people's offerings of service?"
The Buddha said: "Even if these people received clothing that would cover the whole earth and received food that piled up like Mount Sumeru, they would still be able to reward the kindness of their patrons. One must know that the ultimate fruit of the small vehicle is not as much as the very first of the Great Vehicle."

And The Sutra on the Tathagata's Mystical Treasury says:

"When a person: 1. Kills their father who is a Pratyekabuddha 2. Steals the belongings of the Three Treasures 3. Defiles their mother who is an Arhat 4. Slanders the Buddha with lies 5. Divides the noble & virtuous with a double tongue 6. Ridicules the noble with hateful speech 7. Breaks or disorders seekers of truth

8. Has enough anger to commit the first of the five iniquities5 9. Has greed enough to take things from those that embrace the precepts 10. Has the stupidity of extreme views There will be the evil that is the ten evils.
When this person is able to understand the teaching of The One That Has Come about causality and conditions; that there is no self, no personality, no society, and no lifespan in that which is without birth and extinction; and that in being without defilements or attachments6, the original nature of the mind is pure; And that when in all things, this person recognizes the original pure nature, understands it, recognizes it, believes in it and enters into it, I teach that this person will not face hell and all of the effects of the evil path. How is this so? There will be no accumulation or aggregation in the origination of distress. All things will be without birth and they will not remain blended with causality. And yet they are born and they do arise. Having already arisen, they are extinguished. As the states of mind have already been born and extinguished, so all the binds and compulsions that have been born will also have been extinguished. Like this, one understands there is no place of transgression . There is no place that transgression exists or remains. It is like a room that has been dark for a hundred years. When a shining lamp is put in the room, it is impossible for the darkness to speak of being the master of the room because it has remained here so long, and it can not refuse to leave. As soon as the lamp is lit, the darkness will be extinguished.

Its meaning is also like this. This scripture perfectly indicates the Four Bodhi Minds7:
1. When one recognizes The One That Has Come teaching the law of causality and conditions and the birth and arising of all things, it indicates the First Bodhi Mind. 2. When all things are neither born nor extinguished, there is the Second Bodhi Mind. 3. When ones original nature is pure, it indicates the Third Bodhi Mind. 4. When one recognizes the original pure nature of all things, there is the Fourth Bodhi Mind. With the first Bodhi Mind already abolishing the heaviest of the ten evils, how could the second, third, or fourth do any less? The practicer hears of these most wonderful merits and virtues, and must spontaneously rejoice at their good fortune. It is like coming from a dark place with the stench of the Airavana8, and then suddenly being in a brilliant light and having the fragrance of Sandal. Question: The discussion of the four perspectives is generally about causality and conditions. Why is it only specifically named in the first perspective9? Answer: It is named in the first perspective because it is indicated in the very first line of the verse in The Discourse on the Mean10. Furthermore, the phenomenal aspects of causality make it suitable to cite its name in the first perspective. Causality and conditions are specified when we speak of birth and extinction. Each of the latter three perspectives11 are generally and specifically about causality and conditions, but each of them have their own individual names.

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1. Bhiksus: Monks 2. Thousand Fold Spiritual Realm: The Spiritual Realm of the mind, spanning from Hell to Enlightenment 3. The Four Stages of Progress (aspiring to) and The Four Fruits (having reached the goals of selflessness as an Arhat): #1 One who has entered into the stream (Srotapanna) opposing the four currents (Asravas) #2 One who will need to once more return to the stream (Sakradagami) #3 One who will never again return to the stream (Anagami) #4 One who is liberated from the stream (Arhat) 4. The 37 Refinements of the Path: The original system of practice that Sakyamuni originally prescribed to his disciples. It represents the core practice of the Two Vehicles. 5. The Five Iniquities: #1 Killing ones father #2 Killing ones mother #3 Killing an arhat #4 Harming the Buddha #5 Disrupting the Sangha 6. Defilements (Improper motives/intentions) Attachments (Improper views/opinions) - The Klesas/Emotional Distress 6. The First Bodhi Mind: Birth & Extinction The Second Bodhi Mind: Without Birth or Extinction The Third Bodhi Mind: Limitless The Fourth Bodhi Mind: Innate - See The Four Doctrines 7. The Airavana: The castor oil tree, which has a terrible smell from The Mahaparinirvana Sutra 8. The First Observation: On Birth & Extinction 9. The first line of the verse in The Discourse on the Mean: Causality and conditions produce all things 10.The latter three examples: #2 Without birth or extinction #3 The limitless #4 The innate

The Great Calm Observation, Volume 1, Part 4, Page 8

C. The Six Identities with Bodhi, and Revealing the Right Inspiration of the Mind
Question: Which is the right inspiration of the mind, the beginners first inspiration of the mind or the ultimate state of realization? Answer: It is like flame and the burning wick as described in The Great Discourse: It is not there at the beginning, but it is inseparable from the beginning, and it is not there at the end, but it is inseperable from the end1. When one has enough wisdom and faith, and one hears that each single thought is the right inspiration of the mind:

There will be faith so that one does not slander, and There will be wisdom so that one is without fear.

From beginning to end, everywhere there will be the right inspiration of the mind.

If one is without faith, one will reject the lofty sphere of that which is noble, and there will be no wisdom. If one is without wisdom, the highest conceit will arise and one will reason that one is already be equal to the Buddha.

Beginning and end will both be wrong. Because of this, it is necessary to recognize the Six Identities, which are: 1. 2. 3. 4. 5. 6. Identity With Enlightenment in Principle Identity With Enlightenment in Name Identity With Enlightenment in Practice of Observation Identity With Enlightenment in Appearance Identity With Enlightenment in Increments Ultimate Identity With Enlightenment

These Six Identities begin with that which is common and end with that which is noble.

They begin with that which common, so that they abolish any doubts or trepidation. They end with that which is noble so that they abolish any conceit of greatness.

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1. Beginning and end: The flame (the light that is the inspiration of the Bodhi mind) is the same whether it is at the beginning or the end, but the wick (the point of progress along the path) changes. There is only progress on the path (the burning of the wisk) while there is inspiration (the flame). But there is no inspiration (flame) before embarking on the path and after the ultimate realization of Nirvana, but there is while on the path (while the wick burns).

The Great Calm Observation, Volume 1, Part 4, Page 9

1. Identity with Enlightenment in Principle Each single thought of the mind is identical in principle with the True Spiritual Aspect of Reality and is an embryo in the womb of The One That Has Come.

Being just as-it-is, it is identical with emptiness. Being an embryo in the womb, it is identical with that which is temporary Being identical with the principle that is the True Spiritual Aspect of Reality, it is identical with the mean

The three wisdoms are completely possessed in each single thought. It is inconceivable. As taught before, it is three truths and it is one truth, and it is neither three nor one. Each form and fragrance, all things and all states of mind are also like this. This is called Identity in Principle with the right inspiration of the Bodhi Mind. It is also Identity in Principle with Calm-Observation.

Being identical with serenity, it is called Calm. Being identical with illumination, it is called Observation.

2. Identity with Enlightenment in Name Although the principle is right, it is not recognized in ones day to day life. Having not yet heard of the Three Truths, everywhere one is unaware of the Buddhas Enlightenment. It is like the eyes of cows and sheep which do not understand the four cardinal and the four intermediate directions1. When one hears of the Bodhi of the One Reality as taught above, whether from acquaintances or from the volumes of scripture, and one penetrates and reaches a thorough understanding of the names and terms, one recognizes that all things everywhere are identical with the Buddhas Enlightenment. This is called Identity with Bodhi in Name. It is also called Calm-Observation in Name. If one has not yet heard of this, ones mind restlessly gallops here and there seeking it.

Having already heard of it, the restless mind ceases and there is Calm. Upon only having faith in the Nature of Spirituality and not believing in anything else, there is Observation.

3. Identity with Enlightenment in Practice of Observation If one only hears the words and mouths the teachings2 it is like insects that chew on wood and accidently produce what look like words. These insects do not recognize whether they are words or not. Without having penetrated and reached the meaning of the words, how can there be Bodhi? It is certainly necessary to observe mind clearly and thoroughly. Insight and principle must correspond, practice must being the same as speech, and speech must be the same as practice. The Scripture on the Blossoms in Hand says: "Many do not practice what they preach. It is not with speech but only with the minds

practice that there is Bodhi. With the mind and the mouth corresponding, there is the Bodhi that is the Practice of Observation. There is a fourfold verse in The Great Discourse3 which evaluates the perfection of hearing and insight. When the sunlight reached the eyes it illuminates everything without partiality. The Practice of Observation is also like this. Although one is not yet completely dedicated to the principle, the observation of the mind is unceasing. In being like the illustration of the archers aim in The Surangama Sutra4, it is called Practicing the Observation of Bodhi. It is also called Practicing the Observation of CalmObservation.

Constantly making this thought is called Observation. Ceasing other thoughts is called Calm.

4. Identity with Enlightenment in Appearance With more Observation, there is more clarity. With more Calm, there is more serenity. In being like the diligently practicing archer that has an ever more accurate aim, it is called the Observation that Resembles Spiritual Insight. There is no contradiction between ones worldly livelihood to sustain oneself and ones thoughts and speculations about Bodhi,as was previously taught in the Buddhist scriptures. As taught in the Purity of the Six Senses5:

In totally subduing ignorance it is called Calm. In resembling the insight of the middle way it is called Observation.

5. Identity with Enlightenment in Increments Having the power of observation that is the Enlightenment in Appearance, one enters into the rank of the copper wheel7. One begins refute the darkness of ignorance and see the Nature of Enlightenment. One opens up the precious embryo of enlightenment and reveals the absolute as-it-is. This is called the 41 stages from The Abode of the Inspired Mind up to The Universal Awakening8. The darkness of ignorance is weakened and wisdom turns deep. It is like the moon from the first to the fourteenth day of the month, with its light taking on total roundness, and the darkness progressively disappearing. When people attain deliverance through the observation of the Buddha, they observe the Eight Signs of the Buddhas Life9 and His attainment of the Path of Enlightenment. When they attain deliverance through observation of the Life of the Nine Realms of Reality, it is indicated and revealed by means of the Universal Door as elaborated upon in The Lotus Sutra10. This is called the Partial Realization. It is also called the Partial Realization of Calm-Observation, and the 'Partial Realization of Wisdom & Detachment'. 6. Ultimate Identity with Enlightenment

In one turn, the Universal Awakening becomes the Wonderful Awakening10. The light of wisdom becomes totally full and can not be made fuller. This is called the Fruit of Bodhi. The Great Nirvana eradicates everything to the point that it is impossible to eradicate any further, and it is called the Fruit of Fruits. The Universal Awakening does not penetrate this. Only the Buddha is able to penetrate it. It goes beyond the Sanskrit letter Dha11 to where there is no path that is possible to teach of. Therefore it is called the Ultimate Bodhi. It is also called the Ultimate Calm-Observation. We will sum up the Six Identities with a parable: 1. A pauper lives in a house that has a treasure chest of jewels, but the pauper is not aware of it. 2. When an acquaintance points it out, the pauper gains knowledge of it. 3. The pauper starts to dig it out by cleaning out all the trash and the dirt. 4. Upon digging it all out, the pauper gradually gets closer and closer. 5. Upon getting close enough to it, the pauper opens up the treasure chest. 6. The pauper takes the treasure out and puts it to good use. Together, these six illustrations are possible to understand.

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1. The (four) cardinal (N,E,S,W) and the (four) intermediate (NE,SE,SW,NW) directions: Not having ones bearings. One sees, but does not understand the significance of what one sees. Chan-Jan likens the cardinal points to that which is real and the intermediate directions to that which is provisional. 2. Mouths the teachings: Merely repeats the teachings to others without really understanding them 3. A fourfold verse in The Great Discourse: In Chapter 93, which says:

One has insight but hears little, and does not recognize reality; it is like being in a great darkness, having eyes but seeing nothing. One hears much but is without wisdom and insight, and does not recognize reality; it is like being in a bright place with a lamp, and yet being without eyes and seeing nothing. One hears nothing and is without wisdom and insight; it is like being a ox with a human body. One hears with wisdom and insight, and so understands spirituality.

4. The illustration of the archers aim in the Surangama Sutra: With practice of observation, one gradually learns to hit the target just as the archer gradually learns how to consistently hit the target with his arrow. 5. The Purity of the Six Senses: As taught in the Chapter on the Teacher of the Dhrama in The Lotus Sutra 6. The copper wheel: From The Necklace Sutra, in which six Wheel-Rolling Kings (Cakravarti) are described, each one turning a wheel corresponding to one of the Ranks of the Bodhisattvas: A. The Iron Wheel, corresponding to the Ten Stages of Faith B. The Copper Wheel, corresponding to the Ten Abodes of Inspiration C. The Silver Wheel, corresponding to the Ten Practices of Virtue D. The Golden Wheel, corresponding to the Tenfold Imparting of of Spiritual Merit E. The Crystal Wheel, corresponding to the Ten Groundings F. The Pearl Wheel, corresponding to the Universal Enlighenment 7. The 41 stages from The Abode of the Inspired Mind up to The Universal Awakening: The first 41 of the 42 stages of Bodhisattva development 8. The Eight Signs of the Buddhas Life: #1 Descent into the Tusita Heaven #2 Entry into the Mothers womb #3 Birth #4 Leaving home #5 Conquering the Devil #6 Attaining Enlightenment #7 Teaching the Dharma (Turning the Whel of the Dharma) #8 Entry into Nirvana 9. The Universal Door as elaborated upon in The Lotus Sutra: From the Chapter on the Universal Door of the Bodhisattva Observing the Sound of the World, the 25th Chapter of The Lotus Sutra. In it, the Bodhisattva Observing the Sound of the World (S. Avalokitesvara) has the power to take on 33 different forms in order to respond universally to the different needs for deliverance from all living beings in the nine different spiritual Realms of Reality (S. Dharmadhatu) from Hell to the Bodhisattvas. 10. The Wonderful Awakening: The ultimate enlightenment 11. The 42nd and last Sanskrit letter dha: Representing the 42nd and final stage of Bodhisattva development, which is the Wonderful Awakening.

The Great Calm Observation, Volume 1, Part 4, Page 10

Question: What is the idea of the Five Kinds of Bodhi1 in The Great Discourse? Answer: The Great Discourse vertically analyzed the ranks in terms of the Specific Doctrine whereas here we have vertically analyzed the ranks in terms of the Total Doctrine. To understand this, 1. 2. 3. 4. 5. The Inspired Mind corresponds to Identity with Enlightenment in Names and Terms. The Subdued Mind corresponds to Identity with Enlightenment in Practice of Observation. The Clear Mind corresponds to Identity with Enlightenment in Appearance The Burgeoning Mind corresponds to Identity with Enlightenment in Increments The Supreme Mind corresponds to Ultimate Identity with Enlightenment.

And in using these five names, we have named the 42 Ranks of the Total Doctrine.

The Ten Abodes are Inspired Mind, and TheTen Practices are Subdued Mind

Question: With the Ten Abodes there already is detachment. How is it that there is subduing of the mind in the subsequent Ten Practices? Answer: This addresses the proper way to subdue the mind. For example, in the small vehicle, refuting views is called detachment whereas refuting the afflictions of cultivation is called subduing2.

The Clear Mind is the Ten Transfers of Spiritual Merit, The Burgeoning Mind is the Ten Groundings, and The Supreme Mind is the Wonderful Awakening.

And from the Ten Abodes, one possesses the Five Kinds of Bodhi, up to their fulfillment in the Ultimate Bodhi that is the Wonderful Awakening. Therefore Discourse on the the Sutra of the Ten Stages says "From the very first stage, one possesses the merits and virtues of all the stages." This is the meaning here. Question: How does teach the Six Identities in terms of the Total Doctrine? Answer: In observing all things in terms of the Total Doctrine, we always speak in terms of the Six Identities. Therefore we always analyze the rank of ones spiritual progress using the Six Identities in the Total Doctrine. The other three doctrines are not like this and so do not use the six identities.

Why is it not proper to use them use them in the other doctrines? It is because they shallow & short sighted, and do not thatgrasp the true purpose as understood in the Total Doctrine. And so in summary: 1. First we excluded that which is the wrong inspiration of the mind in terms of the Truth of Suffering, examining it in terms of sinking and floating in this world3. 2. Next, we excluded the views of the wisdom of the Four Truths that are complicated, clumsy, shallow, and short sighted. 3. Next, there were the practices of the Four Broad Vows, and 4. Finally, there were the ranks of the Six Identities. Turning ever more deep and subtle, we revealed that which is the right inspiration of the Bodhi mind. And so we recognize the spiritual pearl that is as bright as the moon, lying at the ninth level of the abyss, under the jaws of the black dragon4. Those who have enough will and virtue will reach it. They are not like the worldly who are crude, shallow and false, who compete and fight over rubbish, stones, grass and sticks, falsely reasoning them to be the precious gem5. In later ages, those with a skin deep study of this teaching will not recognize the Inspiration of the Great Mind.

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1. The Five Kinds of Bodhi: In The Great Discourse, Nagarjuna describes Five Levels of Awakening:

The Inspired Mind: The mind is inspired but practice has not yet begun The Subdued Mind: Emotional afflictions are cut off with practice of the six perfections The Clear Mind: One becomes aware of the elements of reality (dharmas) & the mind is purified The Burgeoning Mind: One understands the ways & means and attains enduring nonatttachment The Supreme Mind: Perfection of enlightenment

2. Views refers to false views * opinions, whereas Afflication of cultivation refers to improper motives or intentions. All forms of emotional distress (klesas) fall under these two categories. 3. Sinking into the nine states of bondage and floating in the one state of solitary liberation

4. The spiritual pearl that is as bright as the moon, lying at the ninth level of the abyss, under the jaws of the black dragon: From The Writings of Chuang Tzu, indicating the difficulty of acquiring the most precious possession. 5. From the Mahaparinirvana Sutra: A precious gem of lapis lazuli is dropped into the bottom of a deep pond. People seek for this precious gem by diving into the pond. Each rejoices upon finds a worthless stone, pebble, or stick (the provisional teachings) and believes that they have found the precious stone (the reality).

The Great Calm Observation

Volume 2 Part 1
2. Practicing the Great Practice
To encourage progress in the Four Kinds of Samadhi and entry into the ranks of the Bodhisattvas, we teach of Calm-Observation. Those that desire the most wonderful rank will not climb the ladder without practice. By skillfully understanding how to churn and skim milk, ghee1 may be attained. The Lotus Sutra says: "And I see the Buddha's children cultivating various practices because they seek the path of enlightenment." There are many methods of practice. To outline them, we will speak of four:

Always seated Always walking Half seated, half walking Neither seated nor walking

Generally called Samadhis, they control and straighten out ones concentration. The Great Discourse says: "The skillful mind abides in a single place without stirring. This is called 'Samadhi'." The Spiritual Realm2 is this single place. With proper observation one is able to abide here without stirring. In observing the mind one connects with these four practices to control and straighten out ones concentration. Therefore they are called Samadhis.

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1. Ghee: Clarified butter, the fifth essence of milk, representing the quintessential realization. 2. The Spiritual Realm: (S. Dharmadhatu) The reality of the mind, of the spiritual realm that pervades life everywhere, from the depths of hell to the supreme enlightenment. It is one's own mind, the mind of the Buddha, and the mind of all living beings.

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

1. Always Seated This Samadhi appears in the Sutras Manjusri Teaches of Prajna Paramita and Manjusri's Questions, both Prajna texts. It is called the Samadhi of a Single Practice. A. We begin by clarifying the method. B. Then we offer encouragement of its cultivation. A. The Method i. ii. iii. In terms of the body, there is that which is allowed and that which is prohibited. In terms of the mouth, there is that which is spoken and that which is silent. In terms of the thinking mind, there is that which is Calm and that which is Observation.

i. The Body The body may always be seated, but walking, standing, and lying down are prohibited. Some may practice in groups but being alone is generally better. One remains in a quiet room, or somewhere outside between heaven and earth, free from noise and disturbance. One sets up a single rope chair1, with no other seats beside it. For a period of ninety days, one sits in the proper locked legs posture2, with the nape of the neck and the spine erect and straightened out. One does not stir or shake, one does not slouch, and one does not have to rest against anything. Because of one's own determination to sit the ribs need no support3, nor does one need to move about, stand up or lie down like a corpse. The only exceptions are walking exercises, eating, cleaning and relieving oneself. One sits facing in the direction of the Buddha. Sitting erect and facing straight towards the Buddha over a continuous period of time, one does not need to discontinue the practice for even a short time. Only sitting is allowed. One must not do that which is prohibited. One does not cheat the Buddha, turn ones back on the mind, or deceive living beings. ii. The Mouth, That Which is Spoken and That Which is Silent When one sits, one will grow very weary. Some are distressed with disease, and some are overwhelmed with a shroud of sleepiness. Obstacles intrude inside and out, usurping ones proper mindfulness until one is unable to expel them. One should call out the name of a single Buddha, shamefully confess, and entrust ones life to the Buddha. The merits and virtues of this are equivalent to calling out the names of the all of the Buddhas of the Ten Directions. How is this so? As people have the emotions of grief, joy, gloom, and anger, so there are the voices of crying, singing, moaning, yelling, etc., and therefore they feel better4. Those that practice are also like this.

Air comes in contact with the Seven Places5, and it becomes an act of the body. The voice resounds from the lips, and it becomes an act of the mouth. These two are able to help the thinking mind attain the spiritual capacity that is able to evoke the Buddhas so that they will respond and come down into it.

It is like one tugging on something heavier than one's own power can handle. Temporarily using nearby help, the load becomes lighter. Those that practice are also like this. The mind is weak and is unable to expel obstacles. Upon calling upon the Buddhas name and requesting protection, the evil influences are unable to do harm. If one does not yet thoroughly understand the Door to the Dharma6 one should become intimate with those that understand Prajna, and practice and study as they teach. One will then be able to enter into the Samadhi of a Single Practice, and face and see the Buddhas and the highest ranks of the Bodhisattvas. Even the chanting of the sutras and the spells7 is just noise in the silence, but is it any less than worldly speech and language?

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1. Rope Chair: (S. Pitha) A chair strung with rope used for meditation 2. Locked legs posture: (S. Padma Asana) Known as the Lotus Position 3. The ribs need no support: From the chair (or anything else) - Endurance having been built up 4. They feel better: The voiced expression releases the emotional energy 5. Seven Places: Of the body that come into contact with air the nasal passages, the gums, the teeth, the lips, the tongue, the throat, and the chest 6. Door to the Dharma: (S. Dharmaparyaya) The means to enlighenment, Buddhist Teaching/Practice 7. Spells: (S. Dharanis) The prayer-spell that is recited over and over. They are the allembracing incantations that intercepts evil, embraces good and includes all teachings.

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

iii. The Thinking Mind, and Calm Observation One is seated erect, with proper presence of mind1. One cleanses away and abolishes evil awakenings and discards all distracting thoughts. One does not allow random considerations and one is not attached to appearances.

Only focused on the Spiritual Realm2, Each thought is on the Spiritual Realm. Being focused is Calm, Each thought is Observation.

One has faith that all things everywhere are part of the Buddhas enlightenment. There is nothing before it and nothing after it, and there are no boundaries to it. There is no knower of it and there is no teacher of it. Being neither known nor taught, it follows that it neither exists nor is without existence. Neither with nor without a knower, it is beyond these two extremes. One abides where no one else abides, just as the Buddhas abide in the serene extinction that is the Spiritual Realm. Hearing of this deep teaching, one mustn't bear alarm or fear.

This Spiritual Realm is called Bodhi. It is also called The Realm of the Inconceivable Sphere. It is also called Prajna and Neither Born Nor Extinguished.

Like this, all things are not different or separate from the Spiritual Realm. Upon hearing this, one mustnt bear doubt or confusion. Those able to observe like this observe the Ten Titles of The One That Has Come3.

When observing The One That Has Come, one does not reason that The One That Has Come is just merely The One That Has Come. There is no One That Has Come that is just The One That Has Come, and there is no wisdom of The One That Has Come that is able to know The One That Has Come. The One That Has Come and the wisdom of The One That Has Come are inseparable, unchangeable, and innate. It is not in any place and it is inseparable from every place. It is not in the past, present, or future, and it is inseparable from the past, present, and future. It is neither with nor without duality, and it is neither defiled nor pure.

This observation of The One That Has Come is very rare to have. Like empty space, it is without a flaw, and its observation increases the true presence of mind.

One sees the major and minor signs of the Buddha4 and it is like seeing ones own reflection shining on the mirror-like surface of the water. First one sees a single Buddha, and then one sees the Buddhas of the Ten Directions5. One does not use spiritual penetration to go somewhere else and see the Buddhas. Only by abiding here in this place does one see the Buddhas, hear them teach the Dharma, and realize the meaning of Reality As-It-Is.

For all living beings, one sees The One That Has Come, and yet one does not become fixated on the signs of The One That Has Come. To influence all living beings, one faces Nirvana, and yet one does not become fixated on the signs of Nirvana. For all living beings, one inspires the Two Great Adornments6, and yet one does not look for the signs of these adornments.

Enlightenment is beyond appearances and beyond signs. It is not seen, heard, or known. It is so rare that even the Buddha does not attain realization of it. How is this so? The Buddha is identical with the Spiritual Realm. To speak of the Spiritual Realm realizing itself is mere sophistry. There is no such realization or attainment. Observing the characteristics of living beings is like observing those of the Buddha. The realm of living beings is measured like that of the Buddhas. The realm of living beings is inconceivable like that of the Buddhas. Abiding in the realm of living beings is like abiding in empty space. Because there is no abiding in that which is without characteristics, one abides in Prajna.

Without looking upon that which is common, how does one discard it? Without looking upon that which is noble, how does one hold on to it?

The aspects of Life & Death vs. Nirvana as well as defilement vs. purity are also like this. One does not discard or hold onto anything, and one only abides within the bounds of reality. Like this, one observes that living beings are the True Realm of the Buddhas Enlightenment. Upon observing greedy desire, anger, stupidity, and all kinds of emotional distress, these impulses are ever serene and unchanging, and there is neither Life & Death nor Nirvana. One discards neither views nor that which is unconditioned7, and yet one cultivates the Path of Enlightenment. It is not cultivating a path, and it is not without cultivating a path, and it is called Properly Abiding in the Realm of Emotional Distress. In observing heavy karma, nothing exceeds the Five Iniquities8, and yet the Five Iniquities are identical with Bodhi. Bodhi and the Five Iniquities are inseparable. No one is awakened to, knows or distinguishes them. The aspects of transgression and sin and the True Spiritual Aspect of Reality are everywhere inconceivable, indestructible, and originally without a selfnature. The causality of all karmic deeds are everywhere within the bounds of reality. It is neither coming nor going and it is neither the cause nor the effect. This is called Observing that Karmic Deeds are the Seal that is Proof9 of the Spiritual Realm. The Four Devils10 are unable to break the Seal that is Proof of the Spiritual Realm, and so the Devils cannot get the better of one.

How is this so? The Devils are identical with the Seal that is Proof of the Spiritual Realm. How can the Seal that is Proof of the Spiritual Realm violate the Seal that is Proof of the Spiritual Realm? With this idea being extended to all phenomena, the spiritual reality may be understood. All of this above is taught in the words of the two Manjusri Sutras. B. Encouraging its Cultivation We praise its real merits and virtues and encourage those that practice it. The Spiritual Realm is the genuine enlightenment of the Buddha and the Seal that is the Proof of the Bodhisattvas. Those that hear this teaching and are not frightened or alarmed have long planted roots of virtue from a hundred thousand myriad Buddhas. Compare this to the rich person who lost the Cintamani gem11. Later, upon regaining it, this rich person rejoiced greatly. When those of the Four Groups12 had not yet heard this teaching, their minds had great suffering and distress. Upon hearing, believing, and understanding it, they rejoiced. One must know that these people came to see the Buddha, having heard of the teaching from Manjusri. In The Sutra on Manjusris Teaching of Prajna Sariputra said: Those that understand the meaning of this are called Bodhisattva Mahasattvas Maitreya said: These people are close to the Buddha's throne because the Buddha has awakened them to this teaching. Therefore Manjusri said: Upon hearing the teaching and not being frightened, they will see the Buddha The Buddha said: Those that abide in the non-retreating stage will possess the Six Paramitas13 and all of the Buddhas Enlightenment. If people desire to attain all of the Buddhas Enlightenment with its major and minor signs, its dignified bearing, the sound of the Buddhas voice teaching the Dharma, as well as the ten powers14 and the four kinds of fearlessness15, they should practice this Samadhi of a Single Practice. Upon diligently practicing it without letting up, they will be able to attain entry into it. It is like caring for the Cintamani Gem; upon polishing it, there will be light. One will realize inconceivable merits and virtues.

Bodhisattvas that are able to recognize it will quickly attain Bodhi. Bhiksus and Bhiksunis16 that hear of it and are not alarmed will leave home and follow the Buddha. Faithful men and women that hear of it and are not alarmed will take refuge in the truth.

This praise and honor appears in both of these Sutras.

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1. Presence of mind: (S. Smriti) Mindfulness, remembrance; the continuity of the awakened mind 2. The Spiritual Realm: (S. Dharmadhatu) The reality of the mind, of the spiritual realm that pervades life everywhere, from the depths of hell to the supreme enlightenment. 3. The Ten Titles of The One That Has Come: The Ten Honorific Titles of the 4. The 32 Major and 80 Minor Signs of the Buddha: The physical characteristics of the Buddha that the practitioner visually contemplates and emulates 5. The Buddhas of the Ten Directions: The emanations of the Buddha throughout space in the present 6. The Two Great Adornments: #1 Merits & Virtues and #2 Wisdom & Insight 7. Views: Klesas - Emotional distress That which is unconditioned: Emptiness 8. The Five Iniquities: #1 Killing ones mother #2 Killing ones father #3 Killing an Arhat #4 Disrupting the Sangha #5 Harming the Buddha 9. Seal that is Proof: The Seal (Mudra) represents proof or verification of the spiritual realm 10. The four devils: Luring one away from the Path of Enlightenment #1 The Devil of Emotional Distress, Lust and Desire #2 The Devil of the (Five) Aggregates of Self the self or ego that one serves #3 The Devil of Mortality the fear of death that holds one back #4 The Devil that is the lord and master of the desire of others and the source of the other three manifestations. 11. The Mani Gem: The Cintamani Gem, the magic Wish-Fullfilling Gem that grants all wishes 12. The Four Groups: (of the Buddhist Sangha or community of believers) monks, nuns, laymen, laywomen 13. The Six Paramitas: The perfections of the Bodhisattva - #1 Charity #2 Morality #3 Endurance #4 Diligence #5 Concentration #6 Insight 14. Ten Powers: (S. Dasabala) The Ten Powers of the Buddha, which is knowledge of #1 What is right & wrong in all situations #2 What is karma of all living beings in the past, present &future #3 Mastery of all meditations (Samadhis) #4 The capacities & powers of all

living beings #5 The desires & natures of all living beings #6 The actual condition of each person #7 The directions & consequences of all things #8 All causes of mortality and of good & evil in their reality #9 The end of living beings & Nirvana #10 The destruction of all illusions. 15. Four Kinds of Fearlessness: #1 Omniscience #2 Perfection of character #3 Overcoming opposition #4 The ending of suffering 16. Bhiksus: Monks and Bhiksunis: Nuns

The Great Calm Observation, Volume 2, Part 1, Page 4

2. The Samadhi that is Always Walking A. First, the method B. Then, encouraging its cultivation A. The Method i. ii. iii. The Body, that which is allowed and that which is prohibited The Mouth, that which is spoken and that which is silent The Thinking Mind, that which is Calm and that which is Observation

This Samadhi appears in the Pratyutpanna Samadhi Sutra, which is translated as The Sutra on the Samadhi of Manifesting the Buddhas. There are three meanings to Manifesting the Buddhas.They are manifesting: 1. The Majestic Powers of the Buddhas 2. The Power of Samadhi 3. The Power of the practitioner's own merits and virtues In this meditation one is able to see the Buddhas of the Ten Directions all present and standing up before one. One sees the Buddhas of the Ten Directions as abundantly as the stars on a clear night appear to a person with keen eyes. Therefore it is called the Samadhi of Manifesting the Buddhas. A verse of The Discourse on the Ten Stages1 says: "The Abodes of Samadhi Are distinguished as little, medium, and much. These are the various aspects That need to be discussed" The Abode: Some are in the first meditation, whereas some are in the second, third, or fourth, or somewhere in between. Upon inspiring spiritual energy & power, one is able to bear Samadhi and so it is called an Abode.

The first meditation has little. The second has a medium amount. The third and fourth have much2.

Some abide in Samadhi a short time, and this is called little. Some see a little of the Worldly Realm, and this is called little. Some see a little of the Buddha and this is called little. Abiding in medium amounts or much is also like this. i. The Body

The body is always allowed to walk. When one walks, one avoids evil acquaintances as well as foolish people, relatives, and those from one's hometown. One always stays alone and does not hope for or seek favors from other people. Always begging for one's own food, one does not accept any special favors or invitations. One beautifully adorns the Sanctuary of Enlightenment3 and furnishes it with many offerings, incense, ritual foods and sweet fruits. One cleans and bathes one's own body and changes into clean clothing upon entering into the sanctuary. One does nothing but circumambulate4 around the Sanctuary of Enlightenment for a period of ninety days. 1. It is necessary to have A Teacher skilled in the inner and outer disciplines5 who is able to help reveal and eliminate ones problems and obstacles. In the place where one learns the Samadhi, one regards ones teacher like one looks upon the World Honored One. One does not have hate or anger towards ones teacher, and one does not critically assess the teacher's strengths and weaknesses. One should be willing to cut off one's own skin and flesh in offering service to one's teacher, much less make any other sacrifice. One receives one's practice from one's teacher like a servant obeying the head of the household. If one bears any evil thoughts towards one's teacher, the Samadhi that is sought will be extremely difficult to attain. 2. It is necessary to have A Protector from the outside, one that is like a mother serving her child. 3. It is necessary to have Those That Share the Same Practice who will be like those that would walk together with you through a dangerous place. It is necessary that during this ninety-day period one shoulder one's vow that, even if one's flesh and bones wither and rot, one will not cease training in this Samadhi until one attains its realization. Raising up a great faith that no one can break, Arousing a great diligence that no one can match, One will enter into a wisdom that no one can reach. One always obeys and serves a good Teacher.

For the entire three months, one will not have a mind of worldly thoughts and desires for even as long as it takes to snap the fingers. For the entire three months, one will not have lie down for even as long as it takes to snap the fingers. For the entire three months, one will walk without having to rest, except to sit down and eat, or to relieve or clean oneself. When doing so, one leaves the sanctuary to the left and returns back into it to the right.

One teaches the Sutra to people without any hope or wish for clothing or food from them. A Verse of The Discourse on the Ten Stages says: "Being intimately close to good acquaintances, Having diligence and being without laziness or negligence, Having wisdom and insight that is strong and firm, and Having a power of faith that will not be shaken or led into error."

ii. The Mouth, That Which is Spoken and That Which is Silent i. ii. iii.

For ninety days the body is always walking without rest. For ninety days the mouth is always chanting the name of Amitabha Buddha without rest. For ninety days, the mind is always thinking about Amitabha Buddha without rest. Some chant and think simultaneously. Some think first and chant afterwards. Some chant first and think afterwards.

The aspects of chanting and thinking follow each other continuously without time for rest. When one chants the name of Amitabha, the merits and virtues attained are equivalent to those from chanting the names of all the Buddhas of the Ten Directions. However, one only uses the name of Amitabha as the focus of this practice. To indicate the essence of this,

Step after step, Word after word, Thought after thought,

One only abides in Amitabha Buddha.

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1. The Discourse on the Ten Stages: (S. Dasabhumika Vibhasa Sastra) Attributed to Nagarjuna 2. The fours basic levels of meditation are in the realm of form, pure of the distractions of sensory desire, in which one sequentially sublimates the senses. 3. Sanctuary of Enlightenment: (S. Bodhimandala) The special place where one practices the Samadhi 4. Circumambulates: Walks around the Bodhimandala over and over again 5. These include the codes for the promotion of the ten good deeds and prohibitions of the ten evil deeds as well as the 25 ways & means described in Volume Four. Generally speaking the Inner Disciplines are those of the mind and the Outer Disciplines are those of the body and the mouth.

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iii. The Thinking Mind, and Calm Observation One thinks of Amitabha Buddha who is a hundred thousand myriad Buddha-lands1 to the west, where there are bejeweled grounds, pools, and trees. There is a bejeweled assembly hall here where Amitabha is seated among the Bodhisattvas, teaching the Sutra. For three months one is always Thinking of The Buddha. How does one think? One thinks of the 32 signs of the Buddha2, looking at them one after another in reverse order, from the mark of the thousand-spoked wheel on the soles of the feet up to the fleshy protuberance on the crown of the head. Then one looks at them in proper order, from the sign on the crown down to the thousandspoked wheel on the soles of the feet. One thinks to oneself let me also attain these signs.

The First Meditation - On Emptiness

One thinks to oneself, must I attain enlightenment from my mind or from my body? The Buddha did not use the mind or the body to attain enlightenment. He did not use the mind to attain the Buddha's body, and He did not use the body to attain the Buddha's mind. How is this so? The Buddha is not of the body or of the mind. Therefore one does not use the body or the mind to attain Sambodhi3 With the Buddha's physical form already extinguished, the Buddhas consciousness is extinguished as well4. The Buddha taught of being extinguished. The foolish did not understand this, but those that have wisdom understood this thoroughly. One does not use the body or the mouth to attain enlightenment, and One does not use wisdom and insight to attain enlightenment. How is this so? One is searching for a wisdom that cannot be attained and one is seeking to understand a self that cannot be grasped. And there is nothing to be seen, as the source of all things does not exist as anything. Furthermore, the idea of there being a source itself must also be rejected and transcended.

The Second Meditation - on That Which is Temporary

a. It is like seeing the seven precious things5, ones family, and all ones closest friends in a dream and rejoicing. After awakening and remembering the dream, one will not know what place one was in. Like this, one Thinks Upon the Buddha. b. And it is like the man that had heard of the woman of Sravasti named Sumana. Upon dreaming of making love to her that night, his mind rejoiced. After awakening and remembering his dream he realized she did not come to me and I did not get to her. However the pleasurable thought was just the same6. One should Think Upon the Buddha like this. c. It is like the hungry and thirsty person that walked through a great wasteland. Upon falling asleep, he dreamed of attaining some delicious food. Upon awakening with an empty stomach, he thought about how everything that exists is like a dream. One should Think upon the Buddha like this7. With countless thought after thought on the Buddha, one must never stop to rest. With this thinking, one will be born into the land of Amitabha Buddha. This is called Thinking upon the Buddha according to his signs. a. It is like a person holding a precious jewel over lapis lazuli, and its blue color being reflected in the jewel. b. It is also like a Bhiksu that contemplates white bones and sees various kinds of light rising up from this vision. No one brings up this light, nor does it exist in the bones. They are all made up in the mind. c. It is like an image in the mirror. It does not come from outside of the mirror and it is not born from inside of it. Because the mirror is clean one sees its shape. With the physical body of practicing person being pure, that which exists is pure8. Desiring to see the Buddha, one sees the Buddha. Upon seeing the Buddha, one asks the Buddha to teach the Dharma. Upon asking one will be rewarded with hearing the Sutra and there will be great rejoicing.

The Third Meditation - on The Mean

One thinks to oneself: Where does the Buddha that I see come from, as I do not go anywhere to see the Buddha? I see that which I think of. It is my mind that creates the Buddha, and it is my own minds visualizing and thinking that is seeing the mind of the Buddha. The mind of the Buddha is my mind seeing the Buddha. The mind does not know or see itself.

With the mind having thoughts there is delusion. With the mind being without thoughts there is Nirvana.

This is impossible to indicate it in words, as they are all made of thoughts. Having established that there are thoughts, they are understood to be empty and without existence. A verse of The Pratyutpanna Sutra says:| "With thoughts one will not know the mind. Having thoughts, one will not see the mind. With the mind raising up thoughts there is delusion. Being without thoughts, there is Nirvana.

The Buddhas have attained liberation from the thoughts of the mind. The mind that is without stain is called pure. With the Five Paths9 being fresh & clear, they do not take on physical form. Those that understand this will attain the great path of enlightenment" This is called the Seal of the Buddhas10. With nothing lusted for, attached to, wished for, or thought of, all existence and desire is extinguished. Being born from nothing, it is impossible to extinguish or destroy it. The Seal is the source and essence of the path of enlightenment. Those of the Two Vehicles are unable to destroy it, much less the Devils. The Discourse on the Ten Stages clarifies that Bodhisattvas of the newly inspired mind:

'First Think upon the Buddha in terms of the physical signs of the Buddha, their embodiment, what causes them, their effects, and their usefulness11, and they attain the lower kinds of spiritual energy and power. Next they Think upon the Buddha and the Buddhas Forty Distinctive Qualities12, and the mind attains the medium kinds of spiritual energy and power. Then they Think upon the Buddha and the Spiritual Body13 and attain the higher kind of spiritual energy and power.

Yet they are attached to neither the physical body nor the spiritual body. The verse says: "Not greedily attached to the physical body, Nor attached to the spiritual body, They skillfully understand that all things And are ever serene like empty space." B. Encouraging its Cultivation If people desire to attain wisdom and insight like the ocean, such that no one could be their master and, in the seated posture, without resorting to the powers of spiritual penetration14, see all the Buddhas, hear them teach, and be able to completely accept and embrace them, the Always Walking Samadhi has the highest merits and virtues. This Samadhi is the mother, the eye, and the father of the Buddhas. It is the great compassionate mother that is without birth. All of Those That Have Come were born from this mother and father15. If one smashed a million worlds with all their grasses and trees into atoms, and each atom became a Realm of the Buddha16, and all of these lands were filled with treasures to be used as alms, ones blessings would be very great. But it would not be like listening to this Samadhi without alarm or fear, much less faithfully accepting and embracing it, reading and reciting it, and teaching it to people. It would be even more so if one were to cultivate and learn it with concentration of mind. It is like the field that indirectly produces the cows milk. How much greater still would be being able to attain this Samadhi. Therefore it is measurelessly measureless. The Discourse on the Ten Stages says: "In the age of fire17, there will be traitors and rebels, fierce poisonous dragons and beasts, and a multitude of diseases that will attack these people, but it will be to no avail. These people will always

be protected, thought upon, and praised by the Buddhas, the gods, the dragons, and the rest of the eight groups18 who will all desire to see them and come to them. When they hear of this Samadhi, there will be the four orders of merit19 that come from accepting and rejoicing in it with all the Buddhas and Bodhisattvas of the past, present, and future that accept and rejoice in it. And further, in actually practicing this Samadhi they will far surpass these four orders of merit. If they do not cultivate it like this, they will lose a measureless and priceless treasure, and the people and gods20 will fall into sadness and grief. It would be like a person who holds a bundle of sandal but cannot smell it because of a stuffy nose, or a peasant child who has the wish-fulfilling Cintamani gem21 but trades it away for a mere ox.

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1. Buddha-Lands: (S. Buddha-ksetra) Spiritual realms where Buddhas teach living beings, preparing them for enlightenment. Also known as Pure Lands. 2. The 32 Signs of the Buddha: The ideal physical characteristics of the Buddha that one visually contemplates and emulates 3. Sambodhi: Complete Enlightenment 4. As well as the other three of the five aggregates of self that constitute temporary selfexistence: (S. Skandhas) Acts of Will, Sensory Feelings, & Thoughts 5. The Seven Precious Things: gold, silver, lapis lazuli, mother-of-pearl, agate, coral, and amber indicative of great material wealth 6. This story appears in the Pratyutpanna Sutra as well as The Great Discourse 7. In these Three Dreams:
a. The ground of the mind is the Spiritual Body (S. Dharmakaya - the embodiment of Spiritual Reality) b. The invocation of the thought is the Body of Reward or Retribution (S. Sambhogakaya through the practitioners efforts to visualize the Buddha, there is the Buddha that can be invoked) The Stimulus c. The manifestation of the dream is the Body of Manifestation in This World (S. Nirmanakaya The manifested Buddha, the Body of Response) The Response

The three dreams describe features of these.

a. The first describes the dreams unreal (empty) nature.

b. The second describes how the dream is seen & has influence even though it is unreal (temporary) c. The third describes how everything is like a dream (the mean).

8. These three similes also describe features of this visualization process.

a. The Lapis Lazuli represents the ground of the mind, The Precious Jewel represents the subjective mind, and the reflected color is the manifestation as in a dream b. The White Bones are the ground of the mind, the Bhiksus mind represents the subjective mind, and the various kinds of light are the manifestations as in a dream c. The Mirror is the ground of the mind, the clarity (or lack of it) is the subjective mind, and the image is the manifestation as in a dream.

9. The Five Paths: Hell, Hunger, Brutality, Assertiveness, Personality 10. Seal of the Buddhas: This is the name of the third chapter of The Pratyutpanna Samadhi Sutra. The Seal of the Buddhas is the Stamp, Proof, or Certification of the Buddhas, which is the True Spiritual Aspect of Reality 11. Embodiment: Their living form or substance What causes them: The meritorious deeds that produce them Effects: Their Blossoming Usefulness: In benefiting living beings 12. The Forty Distinctive Qualities: Various lists of Distinctive Qualities of Buddha exist with a list of 18 being most often cited. The Discourse on the Ten Stages lists 40 as does Nagarjuna in The Great Discourse 13. The Spiritual Body (S. Dharmakaya): - The spiritual body or life, the embodiment of truth or reality which is everywhere, illuminating and teaching 14. Six Spiritual Penetrations: 1. The Divine Eye (that sees what others cannot see) 2. The Divine Ear (that hears what others cannot hear) 3. The ability to penetrate and know the minds of others 4. The ability to see past lives 5. The ability to be or to go anywhere at will 6. The ability to penetrate all afflictions 15. The mother: The great compassion The Great Mother without birth: Endurance in that which is without birth (emptiness) The eye: The middle way The father: Skillfulness of the use of ways & means (that which is temporary) 16. Realms of the Buddha: (S. Buddha-ksetra) Spiritual realms where Buddhas teach living beings, preparing them for enlightenment. Also known as Pure Lands. 17. Age of Fire: Time of destruction and chaos 18. The eight groups: Eight classes of spiritual beings in The Lotus Sutra and other Sutras #1 Devas (Gods) #2 Nagas (Dragons) #3 Yaksas #4 Kinnaras #5 Gandharvas #6 Asuras #7 Garudas #8 Mahoragas 19. The four orders of merit: Rejoicing upon hearing of #1 The Buddhas of the Past #2 The Buddhas of the present #3 The Buddhas of the future #4 The Bodhisattvas of the past, present, & future and wishing to emulate them

20. Humans and gods: Those in the spiritual realms of personality and heaven
21. Cintamani Gem: Magic jewel that will grant any wish

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3. Clarifying the Half Seated, Half Walking Samadhi A. First, the method B. Secondly, encouraging its cultivation 1. The Method i. ii. iii. The Body, that which is permitted and that which is prohibited The Mouth, that which is spoken and that which is silent The Thinking Mind, that which is Calm and that which is Observation

This method appears in two Sutras: A. The Sutra on the Great Dharani of the Universal Way1 says: "Circumambulating 120 times, then sitting down and considering it." B. The Lotus Sutra says: "Whether people walk or stand to read and chant this sutra, Or whether they sit down to consider it, I will appear before them riding a white elephant with six tusks. Therefore we recognize that both sutras use the half walking & half seated method. A. The Universal Way i. The Body, that which is permitted and that which is prohibited The Universal Way is most honored and should not be treated lightly. If one desires to cultivate and learn this, the guardian spiritual luminaries must attest to ones worthiness. One first seeks out of the Kings of Dreams. When one gets to see one, it is a sign that ones confession has been allowed2. In a quiet and secluded place, one adorns the sanctuary of enlightenment3. Using a fragrant paint, one covers the ground as well as the walls inside and outside the room. One paints a circular altar, and hangs five colored banners around it. One burns a special sandal incense found at the seashore and lights some bright lamps. One sets up a high throne on the altar and invites the images of the 24 Honored Ones4 into the sanctuary. Others may be added. One lays out food and drink as offerings to reflect ones sincerity. One should wear new clothing and sandals. If one does not have new clothes, ones old ones should been cleaned. Whenever entering or leaving the sanctuary, one should not let ones clean clothes get mixed up with ones other clothes. One goes on a seven-day long post-noon fast and bathes three times daily. On the first day, one offers service to the Sangha for as long or as briefly as one feels appropriate. One seeks out a special person who clearly understands the inner and outer disciplines to be ones teacher. One receives the 24 precepts as well as the dharani spells5 and one faces one's teacher and expounds upon one's sins. This should be done during the seven-

day period between the eighth and fifteenth day of the month. One definitely should not reduce the time period, but one may extend for as long as one can handle it. Up to ten people may participate, but no more than this. Lay people are also allowed but it is necessary that they provide the three single seamed articles of clothing in accordance with Buddhist rites. ii. The Mouth, that which is spoken & that which is silent:

Beforehand one learns to chant the dharani spells fluently. At the beginning of the first day, everyone chants in unison, three times summoning and requesting the Three Treasures -Tthe Ten Buddhas, the Father and Mother that is the Dharani of the Universal Way, and the Ten Princes of the Dharma. One summons and requests them as described in The Hundred Examples of the Nations Purification6. This is the Request7. Having finished the request, one burns incense and as one reflects on them as one offers service in thought, word and deed8. Having offered service, one worships the Three Treasures that have been requested. This is the Worship. Having already worshipped, with resolve, sincerity of heart and tears of grief, one confesses and repents for one's sins. This is the Confession. Having confessed, one gets up and circumambulates around the Bodhimandala 120 times. Each Circumambulation is equivalent to one Spell9.

The walk is not too fast and not too slow. The chant is not too loud and not too soft. Following the circumambulation and the spell, one again worships the Ten Buddhas, the Dharani of the Universal Way, and the Ten Princes of the Dharma. Having done this, one sits and considers them. Having sat and considered them, one again gets up and circumambulates, chanting the spell. Having circumambulated and chanted, one once again sits and considers them. One does this for seven days. From the second time forward, one can abridge the part on summoning and requesting, but must always do the other parts.

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1. The Sutra on the Great Dharani of the Universal Way: (S. Maha Vaipulya Dharani Sutra) An early esoteric Sutra popular in China at the time of Hui-Ssu and Chih-I Universal Way: (S. Vaipulya) Broadly and equally applying to all, another name for the Great Vehicl 2. The Kings of Dreams: According to the Sutra, the Dharani was revealed by the Buddha King of Treasure to the Bodhisattva Bouquet of Blossoms who wished to save the Monk Sound of Thunder, who was plagued by demonic spirits. When the Monk Sound of Thunder invoked the Dharani, the demons became the Kings of Dreams and the guardian spirits of the Dharani. One of them must show a sign before one will be initiated into the practice. In order

to gain their acceptance, one must perform a seven day preparatory ritual in which one must make heartfelt confession of ones transgressions and request them to appear. 3. Sanctuary of Enlightenment: (S. Bodhimandala) The special place where one practices the Samadhi. 4. The 24 Honored Ones: #1-10 Ten Buddhas #11-#20 Ten Dharma Princes (Bodhisattvas) #21 The Father & Mother that is the Dharani #22 The Bodhisattva Bouquet of Blossoms #23 The Monk Sound of Thunder #24 The 12 Kings of Dreams #25++ Sariputra and the other Sravakas are normally added, among others 5. The 24 precepts as well as the dharani spells: 24 Precepts are delineated prohibiting greed, anger, lust, etc., each with a dharani spell to help the practitioner embrace it. 6. The Hundred Examples of the Nations Purification: The Kuo-Ching Pai-Lu, written by Kuan-Ting in 605 CE, which describes Buddhist rituals and ceremonies of the time. 7. The Request: One summons, or invites, the Three Treasures, which is the Buddha (The10 Buddhas), the Dharma (The Dharanis), and the Sangha (The Princes of the Dharma which are the Bodhisattvas, the Bodhisattva Bouquet of Blossoms, The Monk Sound of Thunder, Sariputra and the other Sravakas, and the Twelve Kings of Dreams) 8. Offering servce in thought, word and deed: The three karmas (the body, mouth, and thinking mind) are the creeators of one's spiritual destiny Offer service: kneeling, chanting, & reflecting. 9. Circumabulation: Walking around the Bodhimandala Spell: Incantation of the Dharani (magic prayer)

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iii. The Thinking Mind, and Calm-Observation: The Sutra bids one to reflect, and one reflects upon the Maha Tantra Dharani - this translates as the Great Secret Essence, which intercepts evil and embraces good. The secret essence is the True Spiritual Aspect of Reality, the Middle Way, and the True Emptiness. The Sutra says: "I come from the absolute reality within." The absolute reality is the aspect of serene extinction. In the aspect of serene extinction there is nothing that is to be sought. Those that seek are also empty of self. Those that are seeking to attain something, those that are clinging to it, those that reason that it is real or that it comes and goes, and those that speak of it or question it are all completely empty in the serene extinction that is Nirvana, which itself is also empty. All of the individual realms of empty space are empty as well. This is the first meditation, on emptiness. I therefore seek enlightenment in the midst of that in which there is nothing to seek. Like this, the emptiness of emptiness is the law of absolute spiritual reality. So how does one properly seek it? One seeks it in the Six Paramitas1. This is the second meditation, on that which is temporary. This is the same as the idea of the eighteen-fold emptiness in The Long Chapter2. And the emptiness of the city of Kapilavastu in the Great Nirvana Sutra3, the emptiness of the The One That Has Come, and the emptiness of the Great Nirvana are no different. Because of the insight of emptiness, one is not without observation of it in all things.

The Universal Way4 - Some speak of this by indicating its broadness or its equality. Now we speak of the way as being the teaching. With Prajna there are the four ways to the spiitual reality, which are the fours doors for entering into the clear and cool pool5. These are the Ways. Being committed to the principle that is the Great Insight of Equality6, it is Universal. In making one seek The King of Dreams, there are the preliminary methods of making one observe duality7. The Sanctuary of Enlightenment8 is the Sphere that is the Realm of Spiritual Purity. By clearing away the chaff that is the five conditions of delusion9, one reveals the kernel that is the True Spiritual Aspect of Reality10. This is also concentration and insight being used to adorn the Spiritual Body11. The Fragrant Paint is the Supreme Sila12 The Five-Colored Canopy represents observing the five aggregates of self13, escaping from its fetters, and raising up the great mercy and compassion that covers the Spiritual Realm14. The Circular Altar is the unchanging ground that is the True Spiritual Aspect of Reality.

The Silken Banners represent the confusions that fly over the Spiritual Realm being toppled and transformed into the understandings that arouse and liberate. With the banners and the altar being inseparable, so the aspects of arousing and liberating and not arousing and liberating are inseparable15. The Fragrances and the Lamps represent morality and spiritual insight. The High Throne represents the emptiness of all things. The Buddhas everywhere abide in this emptiness. The 24 Images represent observation of the twelve-fold wheel of causality and conditions16, both forwards and backwards. This is the wisdom of awakened understanding. The Offerings of Food and Drink represent the vinegar of impermanence and suffering, which helps support the path of observation. The Newly Cleaned Clothes represent the endurance of extinction. Anger and confusion accumulate and become heavy. In changing the anger that has arisen, one speaks of one's endurance being renewed. The Seven Days represents the Seven Branches of Spiritual Awakening17. The One Day represents the One Spiritual True Reality. The Three Baths represents observing the One Spiritual Reality and: Cultivating the Three Observations18 Conquering the Three Obstacles19 and Purifying the Three Wisdoms20 The One Master is the One True Spiritual Reality. The 24 Precepts are observing the twelve-fold wheel of causality and conditions backwards and forwards, and inspiring the corresponding precepts. The Spells are connected to them and respond to them. The Sutra on the Bodhisattva's Necklace clarifies ten readings of the twelvefold wheel of causality and conditions so that there are 120 branches in all21. For each branch there is a Dharani Spell. These 120 are generally grouped into three parts which are in a cycle that is: Suffering, which is the effect Karmic deeds, which is the cause Emotional distress

Now, in chanting the spells for these 120 links of causality, it is identical with chanting the spells for the three parts of the cycle, and so in discoursing on the confessions:

The Practice of Confession is confessing in terms of karmic deeds and sufferings. The Principle of Confession is confessing in terms of emotional distress.

The Sutra on the Dharani of the Universal Way says: "Whether one has violated the precepts of the Sramanera or those of the fully initiated Bhiksu22, by practicing this it is impossible for them not to be born again into the path of enlightenment. This is the confession of karmic deeds. "The eyes, the ears, and all the senses are purified." This is the confession of suffering.

"On the seventh day one will see the Buddhas of the Ten Directions and, upon hearing the teaching, one will attain the stage of no retreat." This is the confession of emotional distress. The three obstacles disappear, and the tree of the twelvefold wheel of causality and conditions is toppled. This is called emptying the house of the five aggregates of self23. Upon considering the True Spiritual Aspect of Reality and properly breaking the threefold cycle of karmic deeds, suffering, and emotional distress, it is called The True Confession of the Buddhas. 2. Encouraging its Cultivation The Buddhas have attained the Path of Enlightenment because of this Teaching. It is the father and mother of the Buddhas, and the supreme treasure of the world. If one is able to practice it, one will attain the whole treasure. In only being able to read and chant it, one will attain a middling portion of the treasure. In scattering flowers, burning incense, and offering service to it, one will attain a lesser portion of treasure. In this Sutra, the Buddha and Manjusri taught that even the lesser portion of the treasure was unfathomable. How much more so are the middling and higher portions! If one were to pile up treasures from the ground up to the Brahma heaven as an offering to the Buddhas, it would still not be like providing a single meal and so satisfying the body of one that embraces this Sutra. This is further elaborated upon in the Sutra.

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1. The Six Paramitas: The Bodhisattva perfections: #1 Generosity (Dana) #2 Morality (Sila) #3 Endurance or Forbearance (Ksanti) #4 Diligence (Virya) #5 Meditation (Dhyana) #6 Spiritual Insight (Prajna) 2. The eighteen-fold emptiness in The Long Chapter: (from the Pancavimsati, the Long Chapter of the Maha Prajna Paramita Sutra) Emptiness that is: #1 internal #2 external #3 internal & external #4 the emptiness of emptiness #5 the great emptiness, #6 of the highest significance, #7 conditional #8 unconditional #9 ultimate #10 without beginning #11 analyzed (in parts) #12 of nature #13 of the self #14 of all elements of existence (dharmas) #15 unattainable #16 of nonexistence #17 of existence #18 of nonexistence and existence 3. The emptiness of the city of Kapilavastu: In the Mahaparinirvana Sutra, Ananda grieves for the demise of the city, which is the home of Sakyamuni, Ananda, and their clan (the Sakyas). The Buddha told him not to grieve as all things are empty, and the city does not really exist. The substantial self-existence of all things is only for those with attachments to the world.

4. The Universal Way: (S. Vaipulya) Broadly and equally applying to all, another name for the Great Vehicle 5. The Four Doors: The tetralemma, the methodology used for refuting conceptual thinking about that which is inconceivable, as in spiritual reality being #1 Existent #2 Nonexistent #3 Both Existent & Nonexistent #4 Neither Existent Nor Without Existence The image of the four doors for entering into the clear and cool pool comes from The Long Chapter of the Maha Prajna Paramita Sutra (S. Pancavimsati) 6. The Great Insight of Equality: The insight of equanimity or impartiality 7. The preliminary method: The confessional rituals Making one observe duality: The duality of good & evil, the absolute & the mundane, emptiness and that which is temporary 8. The Sanctuary of Enlightenment: The Bodhimandala 9. The five conditions of delusion: #1 Delusions common to the three realms, #2 - #4 Those caused by attachments to the realms of #2 desire #3 form, & #4 formlessness, and #5 fundamental ignorance 10. The True Spiritual Aspect of Reality: The perfect blending of the three truths and the middle way; the true understanding of reality, of the absolute in the mundane, the divine in the ordinary. 11. Concentration and insight being used to adorn the Spiritual Body: Concentration (Samadhi) derives from Calm, Insight (Prajna) derives from Observation; when they are in perfect accord there is the middle way and Spiritual Body (S. Dharmakaya), the Body of Spiritual Truth which illuminates and teaches 12. Sila: The precepts of morality 13. The Five Aggregates of Self: Whose continuity produce the illusion of self-existence #1 Physical Form (the Body) #2 Acts of Will #3 Sensory Perception (Feelings) #4 Thoughts #5 Consciousness 14. The Spiritual Realm: (S. Dharmadhatu) The spiritual world that pervades life everywhere, from the depths of hell up to the supreme enlightenment. 15. Arousing and liberating: When joined together, the confusion arouses and the understanding liberates. As there is emotional distress (confusion), so there is Bodhi (understanding). There cannot be understanding without there first being confusion. 16. The twelve-fold wheel of causality and conditions: The origination of suffering the ignorant desire of the self, in a cycle of twelve links

17. The Seven Branches of Awakening: #1 selectivity/application of thought #2 diligence or sustained observation #3 joy and contentment #4 renunciation and emancipation #5 mindfulness or presence of mind #6 concentration #7 equanimity, See the 37 facets of spiritual awakening 18. Three Observations: #1 emptiness #2 that which is temporary #3 the mean 19. The Three Obstacles: #1 emotional distress #2 karmic actions (as the cause) #3 suffering (as the effect) 20. The Three Wisdoms: #1 The wisdom of all #2 The wisdom of various kinds #3 The wisdom of all kinds 21. The 120 Branches: The Necklace Sutra explains the twelve-fold cycle of causality & conditions on ten levels: #1 The Self or Ego #2 The Mind #3 Ignorance #4 The links depending upon each other to arise #5 The links supporting each others actualization #6 The body, the mouth & the thinking mind #7 The past, present & future #8 The three kinds of suffering; direct suffering, loss or deprivation, passing away or impermanence #9 Emptiness #10 Dependent origination 22. The Sramanera: The novice, the novitiate The fully initiated Bhiksu: The monk 23. The House of the Five Aggregates of Self: The five aggregates (S. Skandhas) are the constituents whose continuity produce the illusion of the false self or ego #1 Physical Form (the Body) #2 Acts of Will #3 Sensory Perception (Feelings) #4 Thoughts #5 Consciousness

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B. In terms of the Lotus Sutra, we also clarify the half seated, half walking method and encourage its cultivation. 1. The Method A. The Body, that which is permitted and that which is prohibited. B. The Mouth, that which is spoken and that which is silent. C. The Thinking Mind, and Calm-Observation. A. The Body - There are ten things that are permitted: 1. Cleaning & Adorning the Bodhimandala 2. Purifying the Body 3. Offering Service in Thought, Word & Deed 4. Requesting the Buddhas 5. Worshipping the Buddhas 6. The Confession of the Six Senses 7. Circumambulation 8. Chanting the Sutra 9. Seated Meditation 10. The Signs of Realization There is a special single volume work called The Confessional Samadhi of the Lotus Sutra, written by the Master of T'ien Tai and transmitted to the world and the practitioners of his school. This work is concurrently on the mouth, and that which is spoken and that which is silent. It is not necessary to discourse on it separately here.

The Great Calm Observation, Volume 2, Part 2, Page 4

C. The Thinking Mind, and Calm-Observation

The Sutra on the Observation of the Bodhisattva Universal Virtue says: "Only chanting the Great Vehicle of the Sutra without entering into Samadhi, six times each day and night, confessing the sins of the six senses." The Chapter on the Practice of Peace and Bliss says: "The Bodhisattva does not act by means of any fixed rules and neither acts nor distinguishes by them. These two Sutras seem to contradict each other1 when one only cites these two passages, but when the two texts are compared from beginning to end, there is no great difference. The Chapter on the Practice of Peace and Bliss says: "Protecting and embracing the Sutra, reading and chanting it, understanding and teaching it, and with a deep mind worshipping it." Is this not the practice?2 The Sutra on the Observation of the Bodhisattva Universal Virtue says: "In the confession that is without aspects, my mind is empty and sin and blessedness are without a self or owner. The sun of spiritual insight is able to destroy illusion. Is this not the principle?2 The Master of Nan-Yueh spoke of the Practice and Peace and Bliss being with and without aspects. Is this not concerning both practice and principle? One especially practices the confession of the six senses. To awaken and enter into it, one struggles with it and works on it, and so we speak of that with aspects. When, as ways and means, one simply observes the emptiness of all things, we speak of that without aspects. At the time of the wonderful realization, both of these are completely abandoned. When one grasps this idea, one will be without any doubt about there being no contradictions in these two Sutras. Now, in terms of the words of The Sutra on the Observation of the Bodhisattva Universal Virtue, one cultivates observation:

The tusks are its sharp use, as in the keenness of observation. The elephant has great power, expressing the Spiritual Body3 that shoulders the load. Being unafflicted and undefiled, it is spoken of as being white. And above his head there are three people:o One holds the lightning bolt o One holds the golden wheel o One holds the gem that grants all wishes These are the three wisdoms that abide in the crown that is without afflictions The Lightning Bolt4 is what prods the elephant to walk. This expresses the spiritual insight that guides one's practice. The Turning Wheel5 expresses the appearance of that which is temporary.

The Gem That Grants All Wishes6 expresses the mean. Above each tusk there is a Pool, expressing the eight emancipations7 that are the embodiment of meditation. The spiritual penetrations are the use of meditative concentration. The embodiment and use are therefore inseparable. On the tip of each tusk, there is a pool. In each pool, there is a blossom. The Blossom expresses the wonderful cause8. With the power of spiritual penetration benefiting living beings in the land of enlightenment, there is the cause. The cause is born from penetration, like the blossom that rises up from the pool. Inside the blossom, there is a woman. The Woman expresses mercy. If one is without mercy, how can one possibly have the power of spiritual penetration? Making the body small and entering into the Saha World9, one penetrates it because one carries mercy like the blossom containing a woman. The woman holds a Musical Instrument, which expresses the four all-embracing virtues10. With mercy, one cultivates one's body and mouth, presenting various kinds of cooperation with others and conduct beneficial to others with the dual charity that is the offering of material and spiritual wealth. In taking on many different forms, it is like the 500 musical instruments and their pleasing sounds that are without measure.

And in indicating those that rejoice upon seeing the Bodhisattva Universal Virtue in the flesh, there is the Samadhi of Presenting One's Life11. In adapting to the capacities of living beings and presenting oneself in the flesh, it is not necessary that one's appearance be as pure as an image of white jade. And in speaking the language of the dharani12 there is the mercy that perfumes the mouth, explaining the various teachings. All of these are different names for the Samadhi of the Lotus Sutra. Upon grasping the idea of being atop the elephant's body13, one will attain mastery of this Door to the Dharma14. B. Encouraging Cultivation Of It The Sutra on the Observation of the Bodhisattva Universal Virtue says: "If any from the seven groups15 have violated the precepts of morality and desire to eradicate the sins that have accumulated from countless millions of lifetimes in the time it takes to snap the fingers, they will desire to inspire the Bodhi mind, enter into Nirvana without being detached from emotional distress, purify the six senses without being detached from the five desires, and see beyond all of the obstacles and external phenomena. They will desire to see the Buddha Sakyamuni, the Buddha Abundant Treasures, and all of the spiritual emanations of the Buddha. They will desire to attain the Samadhi of the Lotus Sutra and speak the language of the Dharani16. They will enter into the Room of The One That Has Come, wear the Clothes of The One That Has Come, and sit upon the Throne of the The One That Has Come17. They will teach of the Dharma to all the gods, dragons, and others of the eight kinds of spiritual beings that are human but not human18. They will desire to see the Bodhisattva Manjusri, The Bodhisattva Medicine King, and all of the other great Bodhisattvas, holding fragrant blossoms and standing in the midst of space. Those that would attend and serve them should cultivate and train in this Lotus Sutra, reading and chanting the Sutra of the Great Vehicle and keeping their thoughts upon the work of the Great Vehicle. In making their minds correspond with the insight of emptiness, they think upon the Mother of the Bodhisattvas19 as well as the most supreme Ways and Means20. The True Spiritual Aspect of Reality will be born from their thoughts and their sins will be like the frosted dew that is abolished by the sun of spiritual insight. Like this, nothing will be without perfection. Those that are able to embrace this Sutra will be able to see me as well as yourself21. They will also offer service to the Buddha Abundant Treasures as well as all of the spiritual emanations of the Buddha, making them rejoice.

It is all as the Sutra elaborates. Who could listen to this and not inspire the Bodhi mind? Only those outcasts and unfortunates that are foolish, asleep, and without wisdom.

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1. Seem to contradict each other: In these passages one seems to emphasize the temporary aspects weheras the other emphasizes the transcendant aspect of emptiness. 2. Practice (Phenomenon) and Principle: The principle is the ineffable, inexpressible absolute reality, the pure spiritual truth whether or not one is enlightened to it. It is the law that governs the universe, and it is the true spiritual aspect of reality. Phenomena are our understandings of that reality, and how it is manifested or revealed to us in our day-to-day existence or practice. The more enlightened we are, the more phenomena (and our practice) appear identical to the principle. Therefore the phenomenal reality is the provision that reveals the principle that is the true spiritual aspect of reality. 3. Spiritual Body: (S. Dharmakaya) Spiritual Life, the embodiment of spiritual reality or truth 4. The Lightning Bolt: (S. Vajra) The spiritual insight into emptiness 5. The Turning Wheel: The manifestation of the cycles of causality and conditions, that which is temporary and provisional 6. The Gem That Grants All Wishes: (S. Cintamani) The pearl, the magic gem that grants all wishes to one that has it. 7. The Eight Emancipations: The Four Meditations of Form and the Four Meditations of Formlessness 8. The Wonderful Cause: The cause of enlightenment, the Bodhisattva practice 9. The Saha World: The spiritual realm of Life & Death, the mortal world we must endure 10. The Four All Embracing Virtues: Of the Bodhisattva in this world #1 Conduct beneficial to others #2 Cooperation with others #3 Material and spiritual generosity #4 Pleasing sound 11. The Samadhi of Presenting One's Life: The Samadhi of the Bodhisattva responding and manifesting in this world, the Samadhi of the Lotus Sutra 12. The 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 is the secret essence of the Middle Way and the True Spiritual Aspect of Reality. 13. Atop the elephant's body: Riding the Great Vehicle that is the Spiritual Body (S. Dharmakaya) 14. Door to the Dharma: Means to enlightenment, Buddhist teaching/practice 15. The Seven Groups: Of faithful believers: #1 Fully Initiated Monks (Bhiksus) #2 Nuns (Bhiksunis) #3 Postulates/Observers of the 6 Precepts (Siksamanas) #4 Male novitiates/ Observers of the Minor Precepts (Sramanera ) #5Female Noviates (Sramanerikas) #6 Male Lay Believers (Upasikas) #7 Female Lay Believers (Upasikaas) 16. 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 is the secret essence of the Middle Way and the True Spiritual Aspect of Reality. 17. Entering the Room: The abode of the Tathagata - mercy & compasion Wearing the Cloths: Endurance, patience, forbearance of the Tathagata Sitting on the Throne: The Tathagata's highest expression of emptiness of self -- see Chapter Ten of the Lotus Sutra, The Teacher of the Dharma 18. The Eight groups: Spiritual beings that are human but not human, facets of human nature that come from the lower spiritual realms 19.The mother of the Bodhisattvas: Emptiness 20. The Ways and Means: That which is temporary and provisional. Representing the aspect of the father (in contrast to emptiness which is represented as the 'mother' of the Bodhisattvas 21. Sakyamuni is addressing Ananda in the Sutra here

The Great Calm Observation, Volume 2, Part 2, Page 5

4. The Samadhi that is Neither Walking nor Seated

First we explained Samadhi with walking and sitting being used separately, and then we explained it with them being used together. This part is different in that it completes the tetralemma, and it is called Neither Walking nor Seated. The reality of Samadhi transcends walking, being seated, or any other kinds of activities. Therefore Nan-Yueh1 spoke of this as 'Following One's Own Thinking Mind' and The Sutra on the Perfection of the Great Wisdom2 spoke of it as the 'Samadhi of the Awakened Thinking Mind'. Upon being awakened to it, all the tendencies of the thinking mind are clearly understood. Although there are these three different names for this Samadhi, in reality it is but a single method of practice. Now we rely on the Sutra2 to explain the terms:

Awakened - This is being completely illumined Thinking Mind - This refers to the cognitive faculty of the mind Samadhi - This is as explained before

When the various cognitive thoughts of the mind rise up, one turns them back3 and illuminates them with an observation that can not be shaken. One views these thoughts from their root source to their very end destination, from whence they come to wherever they go. Therefore it is called the Awakened Thinking Mind. With the various cognitive thoughts of the mind being countless, why does one only speak being awakened in terms of the thinking mind?

The thinking mind is the ultimate producer of all the aspects of reality4 and so we makes the point of the Thinking Mind5. And in having sensory awareness of objects, there is that which is called the Mind6, which it what makes us different from rocks and trees. And the cognitive reckoning and reasoning faculty is called the thinking mind, whereas a thoroughly distinguished identity of it is called a Consciousness7.

In mistaking the consciousness to be the absolute reality, one falls into the perversions of the mind's views and motives. How do we speak of it being awakened to this? In being awakened to it, one thoroughly understands that:

The mind is not the thinking mind and not without the thinking mind, and that the mind is not a consciousness and not without a consciousness. That the thinking mind is not the mind and not without the mind, and that the thinking mind is not a consciousness and not without a consciousness. That a consciousness is not the thinking mind and not without the thinking mind, and that a consciousness is not the mind and not without the mind. The mind, the thinking mind, and a consciousness are not one and the same, and so we establish the three different names.

They are also not separable into three different entities, and so we speak of their single nature. When one understands the names and that which is without a name, it follows that there is the nature and that which is not the nature. That which is without a name is not separable into three entities. That which is without a nature does not have a single nature. In not being three, they are not divided apart. In not being one, they are not merged together. Without being merged together, they are without emptiness. Without being divided apart, they are without existence. In being without existence, they are without permanence. In being without emptiness, they are without finality.

Ultimately, they are neither identical or different. When one observes the thinking mind, it follows that it includes the mind and consciousness. The others are like this as well. When one lets go of the cognitive activity of the thinking mind, it follows that ignorance is broken and all the other instigators4 will disappear as well. Therefore, although there are the many different mental phenomena, we only clarify Samadhi in terms of the thinking mind. With its observation mastered and straightened out, we speak of the Samadhi of the Awakened Thinking Mind. Following One's Own Thinking Mind and being Neither Walking Nor Seated are also possible to understand in this way.

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1. Nan-Yueh: Chih-I's spiritual teacher 2. The Sutra on the Perfection of the Great Wisdom: The long edition of the Maha Prajna Paramita Sutra, translated by Kumarajiva 3. Turns them back and illiuminates them with observation: In meditation, one must be able to be an impartial observer of the mind and so must not cling or be attached to the thoughts that arise. One must observe them as they arise and let them go (turn them back) in order to impartially observe them. 4. Aspects of reality (S. Dharmas): Elements of reality; reality as perceived from a point of view 5. Thinking Mind: (S. Manas) The cognitive faculty of the mind

6. Mind: (S. Citta) The sentient mind aware of its environment 7. Consciousness: (S. Vijnana) A separate and individually distinguished form of awareness; a knowledge of something 8. Instigators: The aspects of emotional distress (Klesas)

The Great Calm Observation, Volume 2, Part 2, Page 6

Concerning the following of one's own thinking mind, we make four parts: A. B. C. D. In Terms of the Sutras In Terms of That Which is Good In Terms of That Which is Evil In Terms of That Which is Unaccountable as Good or Evil

A. In Terms of the Sutras Those that practice the teachings of Sutras not included in the three Samadhis described before fall into the category of Following Their Own Thinking Mind. As a further example of this, we indicate the aspects of The Sutra on the Requesting the Bodhisattva Observing the Sounds of the World1. In a quiet place one adorns the Bodhimandala with banners, canopies, fragrances and lamps. One makes one's prayers and requests to an image of the Buddha Amitabha and the two Bodhisattvas, Observing the Sounds of the World and Endowed With Great Power, all placed in the western part of the room2. Pure water and willow sprigs3 are placed out as offerings. Upon exiting the Bodhimandala, one must wash, clean, and perfume the body before reentering and wear clothing that is fresh and clean. Once commences the practice on one of the fast days4. Facing westward, the five limbs fall prostrate onto the ground and one worships the Three Treasures in the form of:

The Seven Buddhas, Sakyamuni and Amitabha5 The Three Dharanis6 The Two Bodhisattvas and the Noble Assembly7

Having worshipped them, one kneels with ones right knee on the ground, burns incense and scatters flowers. With all ones heart, one turns one's life over to them8 in the usual method. Having offered service to the Three Treasures, one's body is erect and one's mind is straight. In the locked cross-legged posture, one focuses one's mind by counting the breath with ten breaths bringing on singleness of mind9. Having accomplished presence of mind, one gets up, one burns incense and, for all living beings, one requests the names of the Three Treasures three more times. Having requested them, one praises the names of the Three Treasures three times. In praising the name of the Bodhisattva Observing the Sounds of the World, one joins the palms and the ten fingers together and recites four stanzas of praise from the Sutra10. And next one chants the spells three times - some but once, some seven times - at the beginning and the end of the day. Having chanted the spells, one relates one's confession, remembering one's own offenses. Upon exposing them they are washed away. Having been cleansed, one worships the Three Treasures that were previously requested. Having worshipped them, one person sits upon an elevated seat and chants the spell and the words of this Sutra, with the others in attendance listening to it. One uses this method before noon and in the early evening. At the other four times of the day one uses the regular ritual. If one dislikes this abbreviated form of the ritual, one may seek guidance from the Sutra to help supplement the procedure.

The Sutra on Requesting the Bodhisattva Observing the Sounds of the World says: The eyes corresponds with the forms they see, How can they abide in concentration?... The thinking mind corresponds with the objects of its attention, How can it abide in concentration? The Sutra on the Great Gathering says: The mind that is as-it-is is abiding That which is 'as-it-is' is emptiness. The passage Each one of the six senses everywhere enters into the bounds of reality as-it-is is just different expression of emptiness and that which is as-itis. In The Sutra on Requesting the Bodhisattva Observing the Sounds of the World Sariputra says:

The nature of earth is without solidity11.

If one reasons that element of earth is existent, its existence assumes its reality and substantiality. Its reality and substantiality imply it solidity. Whether one reasons that earth is non-existent, that it is both existent and non-existent, or that it is neither existent nor without existence, they are all matters of substantiality and they all imply its nature of solidity. Now we clarify that its ultimate incomprehensibility disproves its nature of solidity.

The nature of water is without permanence.

If one reasons that water is existent, its existence implies its permanence. With water being neither existent nor without existence, its nature is still permanently remaining. Now, water does not remain permanent in the tetralemma of existence, the tetralemma of non-existence, and the tetralemma of that which is inexpressible. Therefore the Sutra says that the nature of water is without permanence.

The nature of wind is without resistance.

If one observes wind as being existent, with its existence there is its nature of resistence. Eventually reasoning that wind is neither existent nor without existence, it is also not without the tetralemmas. Therefore the Sutra says the nature of wind is without resistance.

The element of fire is without real existence.

Fire is not born from itself, it is not born from another - it is not born from both and it is not born without cause. Originally not self-existent, it depends upon conditions in order to exist. Therefore the Sutra says that it is without real existence. Having observed that material form is like this, feelings, thoughts, acts of will and consciousness each and all enter into the bounds of reality as-it-is.12

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Footnotes: 1. The Sutra on the Requesting the Bodhisattva Observing the Sound of the World: (C. Ch'ing Kuan-Shih-Yin P'u Sa Hsiao-Fu T'o-Lo-Ni Ching) Early esoteric Sutra used by T'ien T'ai school for veneration of the Bodhisattva Avalokitesvara. 2. The Buddha Amitabha and the two Bodhisattvas, Observing the Sounds of the World (Avalokitesvara) and Endowed With Great Power (Maha-Sthamaprapta), all placed in the western part of the room: In the Pure Land practice, these two Bodhisattvas, personifying respectively compassion for those in need and the great power of wisdom that breaks the hold of the threefold realm, are respectively the left-hand and right-hand attendants of the Buddha Amitabha, the Buddha of infinite light in the western paradise of ultimate bliss (Nirvana). 3. Pure water and willow sprigs: Pure water for bathing, willow sprigs for cleaning the teeth, representing the purity of the body and the mouth. 4. The fast days: The Six days of fasting per month (The Posadha or Uposatha); the 8th, 14th, 15th, 23rd, 29th, & 30th (or 1st) day of the lunar month - Two days each for the full & new moons, & one day each for the first & the last quarter moon; when the spiritual forces, good (gods) & bad (demons) are most busy. It is a post-noon fast. This ritual practice is supposed to undertaken for a period of three weeks or seven weeks. 5. The Seven Buddhas, Sakyamuni, & Amitabha: In terms of the Three Treasures, the Buddhas; The Seven Buddhas were said to be the most recent incarnations of the Buddha, up to and including Sakyamuni, they were #1 Vipasyin #2 Sikhin #3 Visvabhu #4 Krakucchanda #5 Kanakamuni #6 Kasyapa #7 Sakyamuni the first three were the last of the last Kalpa (The Glorious Kalpa) and the last four of these are said to be the first of the present kalpa. 6. The Three Dharanis: The terms of the Three Treasures, The Dharma; #1 The Dharani that subdues harmful poisons, #2 The Dharani that breaks evil, and #3 The Dharani of the six syllables - these Dharanis are the heart of this ritual. 7. The Two Bodhisattvas and the Noble Assembly: In terms of the Three Treasures, the Sangha 8. One turns one's life over to them: The act of devotion in which one opens oneself up with faith and takes refuge in the spiritual influence of the Three Treasures. 9. In the locked cross-legged posture, one focuses one's mind by counting the breath with ten breaths bringing on singleness of mind: Practices that help subdue the mind and facilitate calm and mental concentration 10. The Four Stanzas of praise from the Sutra: "I pray that you will save me from my suffering and distress. With your great compassion that covers all, Emitting a pure bright light everywhere, Extinguish the gloomy darkness of ignorance."

"Help me avoid the sufferings from the harmful poisons Of emotional distress and all kinds of diseaseCome straight to me here and Grant me the Great Peace and Bliss." "I now bow my head in worship. Hearing the name that saves those in distress I now take refuge in and rely upon you The merciful and compassionate Father of the World." "I only pray that you will come straight to me Have pity upon my sufferings from the three poisons Grant me happiness in this world As well as in the Great Nirvana." 11. Here the tetralemma is used to explain the box of logic that traps the mind into conventional thinking based on the aspects of mutual dependence such as existence vs. non-existence and self vs. other. The views of solidity, permanence, resistance and real existence are transcended by the emptiness of reality as-it-is, which is incomprehensible and inexpressible. 12. This concludes the observation of emptiness. Next comes the observation of what which is temporary.

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Having observed that the five aggregates of self1 are like this, the twelve-fold wheel of causality and conditions is like an echo in a canyon. It is solid like the trunk of a banana tree. It is fleeting like lightning, and it is like the dew that evaporates in the sun2. At each moment that thoughts are created, one brings the observation of emptiness upon them. One must diligently cultivate and learn this so that one attains correspondence with it and so that the foundation of observation with insight will not be lacking.

With the Dharani that Subdues Harmful Poisons that is able to break the Obstacles of Ones Retribution, the people of Vaisali were able to restore their health. With the Dharani that Breaks Evil that is able to break the Obstacles of Ones Karmic Deeds, people who had violated the Brahma practice were able tp clean away the filth they have created and regain their purity. With the Dharani of the Six Names that is able to break the Obstacles of Emotional Distress one can purify the senses of the three poisons and attain enlightenment without doubt3.

The six names correspond to the six incarnations of the Bodhisattva Observing the Sounds of the World4, who are able to eradicate the three poisons in each of the six spiritual destinies. 1. The Bodhisattva Great Compassionate Observation of the Sounds of the World destroys the three obstacles on the path of hell. This is the opportunity to use the great compassion on path of heavy suffering. 2. The Bodhisattva Great Merciful Observation of the Sounds of the World destroys the obstacles on the path of the hungry demons. This is the opportunity to use the great mercy on the path of hunger and thirst. 3. The Bodhisattva Fearless Lions Observation of the Sounds of the World destroys the obstacles on the path of brutality. This is the opportunity to use fearlessness with the dignity and valor of the king of beasts. 4. The Bodhisattva Universally Brilliant Observation of the Sounds of the World destroys the three obstacles on the path of the asuras (personal demons). This is the opportunity to use the universal brilliance on the path of envy and doubt. 5. The Bodhisattva Hero of the Gods and Peoples Observation of the Sounds of the World destroys the three obstacles on the path of personality. On the path of personality there is both actual practice and principle. In actual practice, the Bodhisattva subdues conceit and arrogance, and so it is called of the gods and people. In principle the Bodhisattva sees the Buddha nature and so it is called hero. 6. The Bodhisattva Great Brahmas Deep and Far Reaching Observation of the Sounds of the World destroys the three obstacle on the path of heaven. Brahma is the Lord of Heaven. Upon indicating the Lord, the subjects are also included. In elaborating on the six incarnations of the Bodhisattva Observation of the Sounds of the World, there are the twenty-five Samadhis5. 1. The Great Compassion is the Untainted Samadhi 2. The Great Mercy is the Pleasing Samadhi 3. The Lion is the Unretreating Samadhi

4. The Great Brilliance is the Rejoicing Samadhi 5. The Hero is the four Samadhis beginning with the Samadhi As In A Dream 6. The Great Brahma is the seventeen Samadhis beginning with the Unshaken Samadhi. Using one's own imagination, these are possible to see. This Scripture also penetrates the meaning of the confessions of the Three Vehicles:

When one develops self-control and attains deliverance from the threefold realm, one will kill the thieves of emotional distress that are ones fetters and one will become an Arhat. When ones blessings are abundant and ones spiritual capacities are sharp, one will observe ignorance, acts of will, etc. (the twelvefold wheel of of causality and conditions) and attain Spiritual Self-Awakening. When ones raises up the great compassion, the body will be like lapis lazuli one will see Buddhas in every pore. One will attain the Surangama Samadhi and attain the Unretreating Stage of the Bodhisattva.

The Great Vehicle Sutras have many different kinds of practice like this, such as the confession of the Seven Buddhas and the Eight Bodhisattvas6, the 800 days of cleaning latrines in the Scripture on the Observation of the Bodhisattva Treasury of Empty Space7, etc. All of these are included in the category of Following Ones Own Thinking Mind.

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1. The five aggregates of self: (S. Skandhas) Physical form, sensory perception, conceptualization, acts of will & consciousness; the five constituents whose continuity creates the illusion of a permanent and real self-existence. 2. It is solid like the trunk of a banana tree. It is fleeting like lightning, like the dew that evaporates in the sun: Illustrations of that which is temporary and impermanent 3. The Three Dharanis are designed to intercept and destroy the three obstacles to enlightenment. The three obstacles are the never-ending cycle of three inter-penetrating pathways Dharani Breaking Evil Subduing Harmful Poisons Invoking the Six Names of Avalokitesvara Breaking of Obstacle of: Evil destiny-producing deeds (karmas) Retributions of suffering (duhkha) Emotional distress (klesas)

Which Produces: Retributions of suffering Emotional distress Evil destiny-producing d

4. The six names correspond to the six incarnations of the Bodhisattva Observing of the Sound of the World: This Bodhisattvas personifies the compassion that reaches down to those in need. The six names represent the six incarnations that reach down into the six spiritual realms to remove suffering and fear and bring contentment and enlightenment.

5. The Twenty Five Samadhis: The Samadhis that reach down into the twenty five states of existence in the Saha World to remove suffering and fear and bring contentment and enlightenment. 6. The Seven Buddhas and the Eight Bodhisattvas: From The Sutra on Teaching the Dharani Spells of the Seven Buddhas and the Eight Bodhisattvas (C. Ch'i Fo Pa P-u-Sa So-Shuo T'o-Lo-Ni ShenChou Ching) - Each Buddha and Bodhisattva is associated with a Dharani used in confession. 7. The 800 days of cleaning latrines in the Sutra on the Observation of the Bodhisattva Treasury of Empty Space: In the practice of this Sutra, one visualizes the Bodhisattva Treasury of Empty Space (S. Akasagarbha) for 800 days while engaged the most menial and humbling livelihood.

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2. In Terms of Following One's Own Thinking Mind & That Which is Good, we make
two parts: A. First we distinguish the four phases of thought B. Then we discuss the four aspects of thought in terms of that which is good A. First we clarify the four phases of thought. Consciousness and thoughts are without shape and impossible to see but they can be distinguished in terms of four aspects, which are: 1. 2. 3. 4. 1. 2. 3. 4. That not yet thought The desire to be thought The thought proper That already thought That not yet thought is called the mind that has not yet arisen. The desire to be thought is called the mind that desires to arise. The thought is called remaining in direct connection with the object. That already thought is called leaving the connection with the object.

When one is able to thoroughly understand these four aspects, one is able to enter into the one continuous aspect that is beyond aspects1. Question: That not yet thought has not yet arisen. That already thought has already gone away. These two are not in the mind. Not being in the mind, it follows that they are not aspects of it. How is it possible to observe them? Answer: Although that not yet thought has not yet arisen, it is not in the end non-existent. It is like a person who has not yet done something before but will later end up doing it. It is not possible to speak of this person not existing just because of something that has not yet been done. If one determines that the person does not exist, who is it that will end up doing it? Because there are people that have not yet done things, there will be the doing of things. The mind is also like this. Because there is that not yet thought, there is the desire to be thought. If that not yet thought did not exist, how could there be the desire to be thought? Therefore, although that not yet thought does not yet exist, it is not in the end a nonexistent thought2. Although that already thought is extinguished, it is also possible to observe. It is like a person that has already done something. It is not possible to speak of the person no longer existing just because something is no longer being done. If one determines that the person does not exist, who was it before that was doing it? When a thought has already been extinguished from the mind, it is also like this. One can not speak of it being forever extinguished. If it were forever extinguished, it would be based on a view of the finality of all things and the nonexistence of

cause and effect. Therefore, although that already thought is extinguished, it is also possible to observe3. Question: The past is already gone, the future has not yet come, and the present does not remain. If there are no distinctions of the mind apart from the past, present, and the future, how does one observe the mind? Answer: Your question is wrongly premised. If the past was forever extinguished, in the end it would be impossible to recognize. The future that has not yet arisen and the present that does not remain would also be impossible to recognize. How is it then that those that are noble recognize the minds of the past, present, and future? Even demonic spirits recognize the past, present, and future of themselves and others. Why should practitioners of Buddhism raise up views about the finality of extinction that are like the hair of turtles and the horns of rabbits4? One must understand that although the thoughts of the past, the present, and the future do not have a fixed reality, they are also possible to recognize. So there is verse in The Great Discourse that says: In the teaching of the Buddhas Although there is emptiness there is not finality There is continuity but there is not permanence And the retributions of sin and blessedness do not disappear. When one raises up views about the finality of extinction, it is like a blind person that is facing towards a certain color but cannot see it. Without the proper eye of observation, nothing will be attained from the Buddhas teaching of emptiness. With one already recognizing the four aspects of the mind, as all of the good and evil thoughts arise in the mind one illuminates them introspectively, observing them with the wisdom of nonattachment.

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1. The one continuous aspect that is beyond aspects: The mind is a dynamic reality that is a continuous flow of these four aspects of thought. One tends to freeze and fixate on individual thoughts, which makes it difficult to comprehend the true nature of the mind. 2. This answer addresses the unlimited potentiality of the mind and the person. The unlimited potential of thoughts may not exist at any given moment, but they are also not without existence. Emptiness is not a static concept of nothingness, but may be better seen as being unlimited potentiality as opposed to actuality. This potentiality of the mind was later defined by the Yogacarya School as the Root or Source of Consciousness (Mulavijnana). Here are stored all the undeveloped seeds of spiritual potentiality, good, evil and undefined.

3. This answer addresses the cause and effect of karma and retribution. Thoughts do not just disappear into non-existence but are stored in what the Yogacarya School defined as the Storehouse of Consciousness (Alaya Vijnana) which is the subconscious realm of memory. Here the seeds of spiritual potentiality mature and develop into the roots of character and one's spiritual condition of life. 4. Like the hair of turtles and the horns of rabbits: Not real

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B. Next, In Terms of the Course of All Good Activities There are many different kinds of good activities. Still, they can be summarized in terms of the Six Paramitas1.

When there are the dusts of the Six Sensations, it is necessary to discard the Six Sensory Perceptions2. When one is lacking in material provisions, it is necessary to engage in the Six Kinds of Actions3. In discarding these Six Sensory Feelings and engaging in these Six Kinds of Action, there are the Twelve Activities4.

First we will discuss the time that the eye senses form: 1. 2. 3. 4. It does not yet see it It desires to see it It sees it It has already seen it

These four phases of the mind are impossible to see, and yet one does not see without accomplishing them. And one introspectively observes the mind that is awakened to form:

It does not come from outside oneself if it were only coming from outside oneself it would not be present in oneself. It does not come from inside oneself if it were only coming from inside oneself it would not depend on the conditions outside of oneself. It does not coming from inside or outside oneself, nor is it in between, and It is not permanently self-existent

One must know that in the awakened observation of form, ultimately there is emptiness and serenity. The form that is observed is consistent with emptiness, and those that are able to observe form are the same as those that are blind4. This principle applies for all of the six senses, up to the thinking mind that connects with mental phenomena6, and its: 1. 2. 3. 4. Not yet connecting to them Desiring to connect to them Connecting to them Having already connected to them

The four phases of the mind are all incomprehensible. One introspectively observes the mind that is awakened to all mental phenomena:

They do not come from outside oneself They do not come from inside oneself There are no objective sensations that are mental phenomena There is not a subjective sensor of mental phenomena

They are all completely consistent with emptiness. This is the awakened observation of the Six Senses7. With the sense organ that is the eye, the sensation that is form, empty space and illumination, there is seeing. Nothing can be seen nor distinguished without all of these being present. With all of them blended by causality and conditions, the consciousness of the eye is produced. Because of causality and conditions and the consciousness of the eye, the consciousness of the thinking mind is produced. When the consciousness of the thinking mind is produced, it is able to make distinctions. Depending upon the consciousness of the thinking mind, there are also the distinctions that are made in the consciousness of the eye8. 1. The consciousness of the eye is able to see and, having seen, greed is produced. With greed defiling form, one violates the precepts of morality one has accepted. These are the four phases of Hell. 2. The thinking mind has real cravings for form which are concealed or denied, there are the four phases on the demonic path of Hunger. 3. With one producing attachments to form and calculating everything in terms of ego and possessions, there are the four phases of Brutality. 4. In figuring that ones own forms are superior to those of others, there are the four phases of Personal Demons (Asuras). 5. & 6. Being kind to others in the give and take of ones forms, and not taking forms from others unless they are freely given, one arouses benevolence and yields to righteousness, faith, illumination, the five precepts of morality and the ten good deeds9. These are the four phases of Personality and Heaven. 7. & 8. Upon observing the four phases of the mind, their aspects are born and extinguished. They are impermanent, they produce the three states of sensation10, and they are without an owner. They are all dependent upon causality and conditions. These are the four phases of the Two Vehicles11. 9. In observing the four phases in one's own thoughts, one will see that one's own errors and weaknesses are like this. In observing the four phases of in the thoughts of others, it is also like this. Therefore one inspires mercy and compassion and practices the Six Perfections. Why is this so? Having been mired for countless lifetimes in the stubborn delusions that are the natures and aspects of the sensations arising from the six sensory perceptions, one is unable to renounce them. Upon renouncing them, one is still unable to completely eradicate them. o Now, one observes the sensations and that which is beyond the sensations, and one does not accept the sensations. o One observes the senses faculties and that beyond the sense faculties, and one is without attachment to ones own senses faculties. o One observes that without there being a person to accept them, no one will accept them. With all three of these things being empty of self, it is called Dana Paramita (The Perfection of Giving).

The Diamond Prajna Sutra says: When one is giving while dwelling on the forms, voices, fragrances, flavors, contacts, and things of the mind, it is called giving while dwelling on the aspects. This is like a person who enters into a dark room and doesn't see anything. In giving without dwelling on the voices, flavors, etc., there is giving that is beyond the aspects. This is like a person who has eyes that can see all the various kinds of forms in the bright light of the sun. To simply speak of the Bodhisattvas not seeing the aspects is a roundabout explanation and still difficult to understand. Now, the seeing of forms can be with aspects, without aspects, both with and without aspects, or neither with nor without aspects. If one becomes attached to the aspects of any of these, one should pulls away from them and dismiss them, and this way the 62 arbitrary views12 will not rise up. Therefore it is called the Dana (The Giving of Oneself) that is beyond aspects and reaches to the other shore. With all things being predisposed towards Dana (The Giving of Oneself) one will attain the Great Vehicle. These are the fours phases of The Bodhisattva. 10. And further: * Upon observing that the four phases are consistent with empty space, there is Eternity. * With the four phases being beyond sensory feelings, there is Bliss. * With the four phases not generating karmas, there is The True Self. * With the four phases being undefilable, there is Purity13. These are the four phases of The Buddha. Like this, although the four phases of the mind are like empty space, in the emptiness one sees the various different manifestations of the four phases. One will see the spiritual enlightenment everywhere in all things that are as countless as the Sands of the Ganges, and one will realize the Mahayana (the Great Vehicle). This is the four phases of all that which is temporarily named14. If there were just emptiness there would not be the Ten Spiritual Realms. The Ten Spiritual Realms are produced from causality and conditions and its embodiment is without any existence beyond this.

In not being existence, it is empty. In not being emptiness, it exists. In being neither empty nor existent, one illumines both its emptiness and its existence.

The three truths are just as they are. In being endowed with the Buddhas knowledge and vision, one will perfectly illuminate the four phases of the mind.15 One observes the four phases of the mind and the other five sensory feelings; the voices, the fragrances,the flavors, the contacts, and the mental phenomena. The Total Awakening of the Three Truths is inconceivable and it is again as described before. Based on the previous use of the example of form they may be understood, and we will not trouble to narrate on it further.

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1. The Six Paramitas: The good spiritual roots (capacities) of the Bodhisattva: Generosity, Morality, Endurance, Diligence, Mental Concentration and Spiritual Insight 2. The Dusts of the Six Sensations: The six sensory preceptions are sight, sound, smell, taste, touch and thought; these sensations are considered 'dusts' or 'sensations' when there are attachments to them that taint the mind. 3. The Six Kinds of Actions: Walking, Standing, Sitting, Lying Down, Speaking, Being Silent four of the body and two of the mouth 4. The Twelve Activities: The Six Senses and Six Actions are respectively manifestations of Vedana (Sensory Perception) and Samskara (Acts of Will), two the five constituents of the aggregates of self. 5. Those that are able to observe form are the same those that are blind: Those that do not comprehend emptiness see only the superficial appearance of form from their own vantage point, those that comprehend emptiness see that form is consistent with and no different from empty space 6. Mental phenomena: (S. Dharmas) Elements or aspects of spirituality, one's spiritual condition 7. This concludes the part on emptiness. Next comes the part on that which is temporary. 8. Depending upon the consciousness of the thinking mind, there are also the distinctions in the consciousness of the eye: The thinking mind divides and distinguishes everything from the other senses into self & other and assigns names, identities and associations to the different objects of the senses. This is the creation of that which is temporary. 9. The five precepts of morality and the ten good deeds: The acts of will that prevent evil and create good spiritual desitinies for ordinary people of the six paths. See the precepts. 10. The three states of sensation: Pleasure, pain, and indifference 11. The Two Vehicles: Here Chih-I first describes the Spiritual Disciples (Sravakas) in terms of their meditation of the Four Spheres of Mindfulness - Impurity ("their aspects are born and extinguished"), Impermanence ("they are impermanent"), Suffering ("they produce the three states of sensation"), and Selflessness ("they are without an owner"). Then he describes Those Spiritually Self-Awakened (Pratyekabuddhas) in terms of the Twelvefold Wheel of Dependence on Origination (they are all dependent upon causality and conditions"). 12. The 62 Arbitrary Views: From the Pancavimsati, and slightly differently treated by Chih-I, the sixty-two views are the arbitrary views that are a result of the false belief in ego-centrism. 13. Eternity, The True Self, Bliss & Purity: The Four Virtues of Nirvana as described in The Mahaparinirvana Sutra and represented by the four leaders of the Bodhisattvas springing up from the earth in The Lotus Sutra 14. This concludes the part on that which is temporary. 15. This concludes the part on the mean

The Great Calm Observation, Volume 2 Part 3, Page 3

1. Next, We Observe the Six Actions and the Practice of Dana (The Giving of Oneself).1
We observe: 1. 2. 3. 4. Not yet walking Desiring to walk Walking Having already walked

The four phases of walking, whether they are done quickly or slowly, are completely incomprehensible and cannot be seen. One introspectively observes walking with an awakened mind: 1. 2. 3. 4. It does not come from outside oneself It does not come from inside oneself It is not in between It is not permanently self-existent

With there being no such thing as walking and no such thing as a walker, ultimately there is only serenity and emptiness. However, because there are the phases and functions of the mind, there the purposes for the comings and goings:

For some, it is the violating of the precepts of morality (Hell) For some, the deceiving of others (Hunger) For some, having followers (Brutality) For some, being superior to others (Personal Demons) For some, righteousness and deference (Personality) For some, skilled meditation (Heaven) For some, Nirvana (The Two Vehicles) For some, it is mercy and compassion (The Bodhisattva)

Upon discarding the six sensations2 and engaging in the six actions3, there are the ways and means of coming & going and the raising & lowering of the feet. All of these are like a magical illusion, ethereal and suddenly without either a subject or an object. The road of 1000 Li4 does not seem far, but a few steps does not seem close. One does not hastily calculate the merit or anticipate the reward for anything that is done. In abiding in Dana - the Giving of oneself - like this, one embraces all of the Buddha's teachings that are as numerous as the Sands of the Ganges, one is endowed with the Mahayana - the Great Vehicle - and one is able to reach the other shore. And one observes that each single phase of the mind is endowed with the Ten Spiritual Realms:

With the one spiritual realm not being fixed as one, there are ten.

With the ten spiritual realms not being fixed as ten, there is one. In being neither one nor ten, one illumines there being both one and ten.

In each single thought of the mind, one perfectly possesses the three truths. In standing, sitting, lying down, speaking, being silent, and in doing all manner of things, it is also like this. Patterned after that just discussed in the part on walking, it is possible to understand. Therefore The Lotus Sutra says: And I see the Buddhas children giving away beautiful garments because the seek the Path of Enlightenment. This is the meaning here. Previously, we discoursed on Dana (Giving of oneself) in terms of the twelve activities as a whole. Now we shall discourse on each of the Six (Paramitas) in terms of each of the twelve activities. 1. If, when walking, Bodhisattvas observe living beings with an eye of generosity and compassion without assuming the appearance of doing so, living beings will not distrust them. This is Dana (The Giving of Oneself) while walking. 2. When they are without any hostility or malice towards living beings and yet do not have any pretensions of sin or blessedness, it is called Sila (Morality). 3. When walking, thoughts do not raise up in their mind. They do not stir or tremble, and they do not dwell on anything. The aggregates of self, the fields of consciousness, and the portals of the senses are not agitated in any way5. This is called Endurance. 4. When walking, they do not dwell on the raising or lowering of the feet, and the minds does not think first and awaken afterward6. All the phenomena of the mind are not born, do not remain, and are not extinguished7. This is called Diligence. 5. They do not dwell in the body or the mind, or in Life & Death or Nirvana. They do not haveany thoughts of attachment for mental phenomena. They have neither a taste for Nirvana8 nor the disorder of Life & Death. This it is called Meditation. 6. When walking, the head and the other five parts of the body9 are like a cloud, a shadow, a dream, an mirage, an echo. Without birth or extinction and without finality or permanence, the aggregates of self, the fields of consciousness, and the portals of the senses are a serene emptiness that is beyond binds and liberation. This is called Prajna. This is as elaborated in The Surangama Sutra. And while walking, the serenity will have the characteristic aspects of meditation. If one does not investigate this carefully, there will be greedy attachment to the flavor of the meditation10 that will taint ones concentration. Now, in observing this concentration of the mind, even the mind is without any particular state of mind where concentration is to be found. One should recognize that any such concentration is produced from distorted views. When observing like this, one looks for neither emptiness nor non-emptiness. One refutes the aspects of meditation and does not produce greedy attachments to them. With these ways and means one produces the understanding of the Bodhisattva. Some practitioners who are not yet awakened figure that they are able to observe the mind, and reason that they have attained a wonderful insight. They become attached to this insight and exalt themselves. This is called 'the obstacle of wisdom'. Like those of the heretical paths, they do not attain liberated understanding.

Upon being able to introspectively observe and illuminate the mind, one will see that it has no dwelling place and that it neither arises nor is extinguished. Ultimately one is not an observer and one is not without being an observer. In not being the observer, who is it that is observing all the mental phenomena? In not assuming that there is one observing the mind, one is free from the concept of observing it. The Great Discourse says: Having already discarded all thoughts, conceptions and observations, the discursive mind11 is completely extinguished. A measureless multitude of sins is abolished and the pure mind is always the same. Such honored and wonderful people as this are able to see with Prajna. The Sutra on the Great Gathering calls it: The mind observes the mind.12 This is the idea here. Like this, in walking one possesses the Three Samadhis:

The first observation refutes all the various kinds of aspects of existence and one does not view anything as being inside or outside of oneself. This is the Samadhi of Emptiness. The next observation is able to refute the aspects of emptiness - this is called the Samadhi Without Aspects. Finally there is observation without one anyone making it, which is the Innate Samadhi.

And in breaking down the three distortions and the three poisons, one transcends the currents of the threefold existence, subdues the four devils, and attains the Paramitas13. In accepting and embracing the Spiritual Realm, one develops and fulfills all the doors to the Dharma14, not just the Six Perfections and the Three Samadhis. When, in walking, one perfectly possesses all of spiritual enlightenment, so it is for the other eleven activities as well.

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1. The Twelve Activities: This refers to all the manifestations of sensory perception (S. Vedana) and acts of will (S. Samskaras), expressed at the six sensory feelings and the six actions or kinds of deportment 2. Discarding the six sensations: Being free of the taint of attachment to the objects of the six senses (sight, sound, taste, smell, touch, and mental phenomena) 3. The six actions: The manifestation of acts of will (S. Samskaras) - Four of the body and two of the mouth; Walking, standing, sitting, lying down, speaking, and being silent

4. Li: The Li is a Chinese unit of distance, approximately one-third of a mile, or one-half of a kilometer 5. The aggregates of self: (S. Skandhas) Form, sensory perception, thoughts, acts of will & consciousness The fields of consciousness: The fields of consciousness created by six sense faculties & what they sense The portals of the senses: The six sense faculties; The eyes, ears, nose, tongue, body & thinking mind Not agitated: Not tainted by emotional desires or distress (the klesas) 6. The mind does not think first and awaken afterward: Having attained a higher level of mental concentration one focuses directly on principle and one does not need to rely on discursive (cognitive) reasoning to understand. This is called the 'unimpeded' wisdom or the wisdom that is 'without hesitation'. 7. All the phenomena of the mind are not born, do not remain, and are not extinguished: There is no division or duality between thought and the spiritual realm. Discursive, cognitive thought is transcended and there is the singleness of thought that comes from Proper Presence of Mind. 8. Taste of Nirvana: The false Nirvana that is a reflection of one's ignorance and desire. Nirvana is an ideal sought after as the ultimate freedom, liberation and escape. Thus, many seek Nirvana in taking drugs or alchohol, in using religion or other ideology as an opiate, or in other forms of escapism. The detachment and emptiness of the Two Vehicles (described as The Magic City in chapter seven of The Lotus Sutra) also serves as a 'taste of Nirvana' for those on the spiritual path. 9. The (six) parts of the body: The head, the torso, the two arms and the two legs 10. Greedy attachment to the flavor of the meditation: There is a strong temptation to savor the serenity of meditative states, but this spiritual selfishness is just another form of attachment and needs to be overcome in order to spiritual progress. 11. The discursive mind: The argumentative mind, the cognitive, thinking mind 12. The mind observes the mind.: The mind one is observing is the same mind that is doing the observing. If one's observation is truly introspective, there will be no duality between the observer and the observed. 13. The three distortions: The deluded mind, false views, & evil motives The three poisons: greed, anger, & stupidity The (four) currents: (S. Asravas) Ignorance, sensory desire, craving for self-existence and attachment to views The threefold existence: The threefold realm of desire, form, & formlessness The four devils: Luring one away from the Path of Enlightenment #1 The Devil of Emotional Distress #2 The Devil of the Aggregates of Self the ego that one serves #3 The Devil of Mortality the fear of death that holds one back #4 The Devil that is the Lord and Master of Desire, using it to control others This last one is the source whereas the other three are the manifestations

The (Six) Paramitas: Generosity, morality, endurance, diligence, mental concentration & spiritual insight 14. The doors to the Dharma: Buddhist teachings and practices, the means to enlightenment

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B. Next, In Terms of Sila (the Precepts of Morality) and That Which is Good
And in the course of the Six Sensations, one strives to be careful and pure, as if one were carrying a bowlful of precious oil without spilling a single drop. And in the course of the Six Actions, ones bearing and deportment is dignified and composed, advancing and retreating with propriety. This is called embracing the precepts of moral conduct. The reward for embracing these precepts is elevation to a higher spiritual destiny and receiving of contentment. If it is without Samadhi, it is not called a Paramita1.

If one has observation with spiritual insight, Sila2 will be attained by itself automatically in these Twelve Activities. This is observing that one:
1. 2. 3. 4. Does not yet see form Desires to see it Sees it Has already seen it

In the four phases of the mind, there are the various different kinds that are deduced and sought. One does not hold on to any state of mind that arises, and one does not hold on to any state of mind that is able to observe them. They are neither inside nor outside of oneself, and they are neither coming nor going. Being serene, they are neither born nor extinguished. This is the first observation, on emptiness. Like this, one is able to observe the body and the mouth with their seven spreading branches of evil3.

When they are pure like empty space, there is embracing of the three kinds of ceremonial precepts that are Not being cracked, Not being broken, and Not being pierced. Upon refuting the four phases of evil awakenings and observations, there is embracing of the Precepts of Non-Adulteration. Upon not creating the four phases of disorder, there is embracing of the shared Precepts of Meditation. Upon not raising up the four phases of the mind, there is embracing of the shared Precepts of the Path. Upon distinguishing the various kinds of four phases without stagnation into aspects, there is embracing of the Precepts of Non-attachment. Upon distinguishing the four phases without mistake, there is embracing of the Precepts of Praising Wisdom. Upon recognizing that the four phases that are all-inclusive, there are the Precepts that are the Mastery of the Great Vehicle. Upon being aware of the four phases of the four virtues of Nirvana4, there is embracing of the Complete Precepts5.

This is the second observation - on that which is temporary

The mind is already clear and pure, avoiding both of the two extremes and properly entering into the middle way. Illuminating both of the two extremes, the inconceivable sphere and realm of the Buddha is perfectly possessed without a flaw.

This is the third observation - on the mean

The consciousness of form, form itself, and the perceiver of form are all impossible to grasp. With these three things being given up, there is Dana or Giving of Oneself. With the mind at peace, it is unstirred by the duality of form and the perceiver of form, it is called Ksanti or Endurance. Being unceasingly remaining undefiled in the duality of form and the perceiver of form is called Virya or Diligence. Not being confused between form and the perceiver of form is called Dhyana or Meditation. With form and the perceiver of form being like a mirage or an apparition, it is called Prajna or Spiritual Insight. With form and the perceiver of form being like empty space, and it is called the Samadhi of Emptiness. In not clinging to this emptiness, it is called the Samadhi Without Aspects. In being without subject or object, it is called the Innate or Spontaneous Samadhi.

There are not only the three truths, the six perfections, and the three kinds of emptiness; There are as many teachings in Buddhism as there are sands of the Ganges that may be understood like this. Having observed that the sensation of form is like this - the other five sensations are observed like this as well. All of the six sensory feelings and the six acts of will are like this. The Lotus Sutra says: And I see the Buddhas children strictly observing their disciplines because they wish the path of enlightenment. This is the meaning here.

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Footnotes:
1. Paramita: Literally deliverance, to the other shore. The perfection of practice that conveys one from the currents (S. asravas) of Life & Death to the other shore of Nirvana. The practice of the Bodhisattvas. 2. Sila - The precepts of morality 3. The seven spreading branches of evil: Three of the body: killing, stealing, adultery Four of the mouth: lying, dissembling speech, hateful speech, and a double tongue 4. The four virtues of Nirvana: Eternity, bliss, self-identity, & purity 5. The ten precepts: This explanation of the precepts, which likens them to the maker of clay vessels, is explained at length in the fourth volume of this work.

The Great Calm Observation, Volume 2 Part 3, Page 5

C. Next, In Terms of Endurance in That Which is Good Again this is in terms of the six acts of will and the six sensory feelings. All of these can be with either ones opposition or ones agreement. Agreement implies that things are going as one would wish whereas opposition implies that they are not. One does not become angered because one is in opposition and one does not have feelings of attachment because one is in agreement. Without there being a seer or that which is seen, a doer or that which is done, all is as taught before. D. Next, Diligence in That Which is Good The ancients spoke of diligence as having no specific embodiment but rather that it is being earnest in whatever one practices. One may consider the meaning of diligence in terms of the other five Paramitas, but it also can stand by itself specifically as the Paramita of diligence. In this way it is like ignorance, which has penetrated into many different representations and yet can stand on its own specifically as ignorance. Now, we further describe diligence in terms of the assiduous chanting of scripture that stimulates the mind. One does it day and night without slackening until one is fluent and polished at it, even if one is still without Samadhi and Spiritual Insight1. Now, we observe the life-force2 and the breath; the seven places of contact with the body3 are harmonized and the voice resounds like an echo. It is neither inside nor outside oneself, and it is neither the chanter nor that which is chanted. Upon thoroughly investigating the four phases of the mind, there is neither a perceiver of the sensation nor a producer of it. When emotional desire & distress4 does not interrupt the chanting, and each and every thought flows into the Great Ocean that is Nirvana, it is called Diligence. E. Next the is the Course of the Meditations This includes the Four Fundamental Meditations5, the Nine Ruminations on Mortality6, the Eight Emancipations7, etc. However these meditations are not of themselves the Paramita (Perfection) of Meditation. Upon observing the four phases of the mind and entering into Samadhi, one still does not see the mind. In what place is there meditation? One reaches the reality of meditation by means of the meditation that is all-inclusive. The fifth volume of The Great Discourse clarifies the Ten Powers, the Fourfold Fearlessness8, and all the other teachings about enlightenment after only explaining eight of the Nine Ruminations on Mortality. Many teachers of the Discourse did not grasp the hidden intent of this. They reasoned that The Great Discourse was in error in not first explaining the ninth and last Rumination on Mortality before explaining the other teachings. However Nagarjuna, the author of The Great Discourse clarified that the first Eight Ruminations alone create the features of the Mahayana and so after teaching of them he then elaborated upon the other teachings without elaborating on the Ninth Rumination9. F. Next there is Wisdom and Insight

The Great Discourse explained eight understandings of Prajna10. Now, in terms of worldly wisdom, we use the observation of the six sensory feelings and six acts of will. But with the four phases of the mind one finds that even worldly wisdom is impossible to grasp, as taught before. In terms of all the other of twelve activities that are good, it is also like this. Question: If one teaching includes all other teachings, it should only be necessary to use Observation. Why is it necessary to also use Calm? Only one Perfection should be necessary. Why do we need the other five Perfections? Answer: The Six Perfections mutually complement and complete each other. They are like armored soldiers that must remain in close ranks as they enter into battle.

Observation is like a oil lamp whereas Calm is like a closed room11. Calm is like washing the clothes with soap whereas Observation is like rinsing them with water12. Calm is like holding the grass whereas Observation is like cutting it with the scythe13.

And Prajna is the Spiritual Realm14, everywhere including all, and not needing anything else. The other five Perfections are also the Spiritual Realm, everywhere including all, and do not need Prajna. And Prajna is identical with all the others, and the others are identical with Prajna. There are inseparable from each other.

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1. Samadhi (from Calm) Spiritual Insight (from Observation) - The practice of meditation; observing the mind introspectively 2. Life-force: (S. Prana, C. Ch'i, J. Ki) The vital breath 3. The seven places of contact with the body: The roof of the mouth, the gums, the teeth, the lips, the tongue, the throat, & the chest 4. Emotional desire & distress: (S. Klesas) Improper views and intentions that taint the pure mind 5. The Four Fundamental Meditations: The sublimation of the mind and development of mindfulness (Smriti), equanimity (Upeksa) and mental concentration (Samadhi)

6. The Nine Ruminations on Mortality: Meditations on the impurity of the body 7. The Eight Emancipations: A. Observing an object & becoming free of cognitive thought (from the end of the first to the end of the second basic meditation of form) B. Observing an object & becoming free of affective states of mind (from the end of the second to 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 emptiness E. The boundlessness of consciousness F. The boundlessness of nothingness G. The boundlessness of that which is neither with nor without thought H. The extinction of sensory perception and thought (Nirodha Samapatti) 8. The Ten Powers, the Fourfold Fearlessness: See the unique qualities of the Buddha 9. The ninth rumination is on total extinction (dust and ashes). The first eight ruminations precede total extinction, and so are considered part of the Great Vehicle (Mahayana) practice 10. The Eight understandings of Prajna: A. The unafflicted wisdom (the wisdom of the arhat) B. The wisdom that is afflicted when one first embarks upon the Bodhisattva path C. The wisdom that grows from from the first inspiration to the attainment of the ultimate enlightenment D. The wisdom that is both afflicted and unafflicted E. The wisdom of the Bodhisattvas that is unafflicted, unconditioned, unseen and without duality F. The wisdom that is inexpressible and beyond the logic of the tetralemmas G. There is wisdom in principle in all teachings, even in extreme positions (this wisdom was repudiated by the Buddha) H. The position that the sixth kind (that is inexpressible & beyond the logic of the tetralemma) is only true wisdom 11. Observation is like a oil lamp whereas Calm is like a closed room: With the room closed and the air still, the flame of the lamp will not flicker or go out 12. Calm is like washing the clothes with soap whereas Observation is like rinsing them with water: The soap removes the impurities, and the rinsing makes the clothes clear of both the impurities and the soap 13. Calm is like holding the grass whereas Observation is like cutting it with the scythe: Holding the grass keeps it steady so that the scythe can penetrate them. 14. The Spiritual Ream: (S. Dharmadhatu) The Realm of the enlightened mind