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

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

B. In Terms of the Broad Vows and Revealing the Right Inspiration of the Mind

Before, there was consideration of the principle that is the nature of spirituality, there was hearing the teachings, etc., and the meaning of inspiration was revealed. For those that do not yet understand it, it is further explained in terms of the Four Broad Vows¹.

With the Four Truths, we clarified seeking that above and influencing those below in terms of one’s intellectual understanding, whereas
With the Four Broad Vows, we clarify seeking that above and influencing those below in terms of one’s resolve.

With the Four Truths, we generally clarified seeking that above and influencing those below in terms of the Buddhas of the past, present, and future, whereas
With the Four Broad Vows, we specifically clarify seeking that above and influencing those below in terms of the Buddhas of the future.

With the Four Truths, we clarified seeking that above and influencing those below in terms of all of the six senses, whereas
With the Four Broad Vows, we clarify seeking that above and influencing those below only in terms of the sense faculty that is the thinking mind.

We distinguish it like this in order to make it easier to understand. When one grasps this idea, it will not be necessary to deal with it further.

1. The Four Broad Vows in terms of Birth and Extinction

One's mind is not born as an orphan. It most certainly is entrusted with an origination. The sense faculty that is the thinking mind is the cause. The sensations that are the aspects of reality are the conditions. With these, there is the arising of the mind and the birth of all things. With this sense faculty and this sensation as subject and object, there are the three aspects of transformation², and the secret raising up and rejecting of all of the various new thoughts that are born and extinguished over and over again but do not remain.

They are glistening and bright like flashes of lightning and are quick like a torrent:
     Forms are like bubbles
     Feelings are like spray
     Thoughts are like flames
     Volitions are like mirages, and
     Consciousness is a dream³

One’s environment – one’s nation, home, spouse, children, and material wealth - are all completely lost in a single thought. One moment they exist, the next moment they do not. The threefold realm⁴ is impermanent and the body is a basket of vipers that can only lead to suffering⁵. The four mountains⁶ all close in together and there is nowhere to escape. One must only have a single mind of morality, concentration, and insight.

Vertically refuting the distortions of views and horizontally holding back the ocean tide of mortality⁷, one in the end will transcend and cross the current of existence.

The Nirvana Sutra says:
"I was with you long ago when I did not see the Four Truths, and so long revolved on the wheel of transmigration."

The story of the burning house⁸ is like this. Why be addicted to intoxicants⁹ and indulge in idleness and the seeking of pleasures?

Therefore one raises up the mercy and compassion of the Four Broad Vows, roots up sufferings and dispenses happiness.
This is like young Sakyamuni who saw worms being eaten by the birds in the plowed farmland and felt compassion¹⁰, and Maitreya who saw the ruins of a tower and understood impermanence¹¹. This is the meaning here.

By clearly understanding the Four Truths, one is without the nine states of bondage.
In raising up the Four Broad Vows, one is without the solitary liberation.

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

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1. The Four Broad Vows appear in the Sutra on the Bodhisattva’s Necklace, and correspond to the Four Truths:
A. Living beings are boundless, I vow to save them (Vow on Suffering)
B. Emotional troubles are countless, I vow to end them (Vow on Origination)
C. The doors to the Dharma are measureless, I vow to understand them (Vow on The Path)
D. The Path of Enlightenment is Supreme, I vow to attain it (Vow on Extinction)

2. The three aspects of transformation, or transience: birth, maturation, and death

3. From The Long Chapter (Pancavimsati) of the Maha Prajna Paramita Sutra

4. The threefold realm: The realm of desire, form, and formlessness.The realm of mortal self-existence

5. From The Mahaparinirvana Sutra

6. The four mountains (of mortality): birth, sickness, old age, and death

7. Vertically refuting the distortions of views: This refers to the vertically deep eradication of the cause (origination) of suffering – the (four) distortions of views are seeing self-existence, permanence, purity, & bliss where there is really selflessness, impermanence, impurity, & suffering. Horizontally holding back the ocean tide of mortality: This is the horizontally broad destruction that is the effect of suffering.

8. The story of the burning house: In Chapter Three of the Lotus Sutra, the burning house represents the mortality of Life & Death in the Threefold Realm.

9. Intoxicants: Reference to the asravas or currents of transmigration (desire, self-existence, ignorance, views)

10. This is like young Sakyamuni seeing the worms being eaten in the plowed farmland and feeling compassion: From The Sutra on the Auspicious Appearance of Prince Siddhartha

11. Maitreya seeing the ruins of a tower and understanding impermanence: From The Sutra on the Descent and Enlightement of Maitreya

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