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 one’s day to day life. Having not yet heard of the Three Truths, everywhere one is unaware of the Buddha’s 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 Buddha’s 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, one’s 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 mind’s 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 archer’s aim in The Surangama Sutra⁴, it is called Practicing the Observation of Bodhi. It is also called Practicing the Observation of Calm-Observation.

• 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 one’s worldly livelihood to sustain oneself and one’s thoughts and speculations about Bodhi,as was previously taught in the Buddhist scriptures.

As taught in the ‘Purity of the Six Senses’⁵:

• 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 Buddha’s 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.

Next Page         Outline          Home Page

Footnotes:

 1. The (four) cardinal (N,E,S,W) and the (four) intermediate (NE,SE,SW,NW) directions: Not having one’s 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 archer’s 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 Buddha’s Life: #1 Descent into the Tusita Heaven #2 Entry into the Mother’s 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 25^th 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 42^nd and last Sanskrit letter dha: Representing the 42^nd and final stage of Bodhisattva development, which is the ‘Wonderful Awakening’.

 Copyright © Peter Johnson 2001 - All rights reserved

Copyright Policy - Contact the Author at pj@tientai.net

  Since July 9, 2001

FastCounter by bCentral