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

 

 Question:
What is the idea of the ‘Five Kinds of Bodhi’1 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. The Inspired Mind corresponds to Identity with Enlightenment in Names and Terms.
  2. The Subdued Mind corresponds to Identity with Enlightenment in Practice of Observation.
  3. The Clear Mind corresponds to Identity with Enlightenment in Appearance
  4. The Burgeoning Mind corresponds to Identity with Enlightenment in Increments
  5. 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.

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 ‘subduing’2.

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 one’s 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.

 

End of Volume One

 

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Footnotes:

 

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

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).

 

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  Since July 9, 2001


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