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The Great Calm Observation, Volume 1, Part 4, Page 6
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 Buddha’s 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 Narayana’s arrow17. It is like the ‘Wish-Fulfilling Gem’18 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, one’s 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.
Calm Observation is identical with Bodhi, and Bodhi is identical with Calm Observation.
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 lion’s sinews: From The Flower Garland (Avatamsaka) Sutra, this string overwhelms the other string, just as enlihtenment overwhelms the other realms
15. The lion’s milk: Food for the great & powerful
16. The diamond hammer: Which can smash all things
17. Narayana’s Arrow: Narayana, the Great Man of Indian tradition whose arrow can pierce anything
18. Wish-Fulfilling Gem: (S. Cintamani) Magical gem that will grant one’s any wish
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Since July 9, 2001