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 Calm-Observation.

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 Calm-Observation.

Question:
The small vehicle was taught by the Buddha. What is the idea of saying that it is in erroneous? If it is spoken of as being erroneous, we should not speak of that which is gradual.
Answer:
Having already distinguished the great from the small, the small is no longer discoursed upon here. Now, in speaking of the gradual doctrine, we are talking about that which 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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Footnotes:

1. The beginning of the Chih-I lectures

2. The 42nd and last Sanscrit letter dha: There are 42 letters in the Sanskrit (& Siddham) alphabet, which came to represent 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 one’s personal salvation only, with the ideal of the arhat.

9. These three kinds of words: The gradual, indeterminate, and total & sudden

 

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