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

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

iii. The Thinking Mind, and Calm Observation

One is seated erect, with proper presence of mind¹. One cleanses away and abolishes evil awakenings and discards all distracting thoughts. One does not allow random considerations and one is not attached to appearances.

Only focused on the Spiritual Realm²,
Each thought is on the Spiritual Realm.
Being focused is Calm,
Each thought is Observation.

One has faith that all things everywhere are part of the Buddha’s enlightenment. There is nothing before it and nothing after it, and there are no boundaries to it. There is no knower of it and there is no teacher of it. Being neither known nor taught, it follows that it neither exists nor is without existence. Neither with nor without a knower, it is beyond these two extremes. One abides where no one else abides, just as the Buddhas abide in the serene extinction that is the Spiritual Realm.

Hearing of this deep teaching, one mustn't bear alarm or fear.

This Spiritual Realm is called Bodhi.
It is also called The Realm of the Inconceivable Sphere.
It is also called Prajna and Neither Born Nor Extinguished.

Like this, all things are not different or separate from the Spiritual Realm.

Upon hearing this, one mustn’t bear doubt or confusion.

Those able to observe like this observe the Ten Titles of The One That Has Come³.

When observing The One That Has Come, one does not reason that The One That Has Come is just merely The One That Has Come.
There is no One That Has Come that is just The One That Has Come, and there is no wisdom of The One That Has Come that is able to know The One That Has Come.
The One That Has Come and the wisdom of The One That Has Come are inseparable, unchangeable, and innate.
It is not in any place and it is inseparable from every place.
It is not in the past, present, or future, and it is inseparable from the past, present, and future.
It is neither with nor without duality, and it is neither defiled nor pure.

This observation of The One That Has Come is very rare to have. Like empty space, it is without a flaw, and its observation increases the true presence of mind.

One sees the major and minor signs of the Buddha⁴ and it is like seeing one’s own reflection shining on the mirror-like surface of the water. First one sees a single Buddha, and then one sees the Buddhas of the Ten Directions⁵.

One does not use spiritual penetration to go somewhere else and see the Buddhas. Only by abiding here in this place does one see the Buddhas, hear them teach the Dharma, and realize the meaning of Reality As-It-Is.

For all living beings, one sees The One That Has Come, and yet one does not become fixated on the signs of The One That Has Come.
To influence all living beings, one faces Nirvana, and yet one does not become fixated on the signs of Nirvana.
For all living beings, one inspires the Two Great Adornments⁶, and yet one does not look for the signs of these adornments.

Enlightenment is beyond appearances and beyond signs. It is not seen, heard, or known.

It is so rare that even the Buddha does not attain realization of it. How is this so? The Buddha is identical with the Spiritual Realm. To speak of the Spiritual Realm realizing itself is mere sophistry. There is no such realization or attainment.

Observing the characteristics of living beings is like observing those of the Buddha. The realm of living beings is measured like that of the Buddhas. The realm of living beings is inconceivable like that of the Buddhas. Abiding in the realm of living beings is like abiding in empty space. Because there is no abiding in that which is without characteristics, one abides in Prajna.

Without looking upon that which is common, how does one discard it?
Without looking upon that which is noble, how does one hold on to it?

The aspects of Life & Death vs. Nirvana as well as defilement vs. purity are also like this. One does not discard or hold onto anything, and one only abides within the bounds of reality. Like this, one observes that living beings are the True Realm of the Buddha’s Enlightenment.

Upon observing greedy desire, anger, stupidity, and all kinds of emotional distress, these impulses are ever serene and unchanging, and there is neither Life & Death nor Nirvana. One discards neither views nor that which is unconditioned⁷, and yet one cultivates the Path of Enlightenment. It is not cultivating a path, and it is not without cultivating a path, and it is called Properly Abiding in the Realm of Emotional Distress.

In observing heavy karma, nothing exceeds the Five Iniquities⁸, and yet the Five Iniquities are identical with Bodhi. Bodhi and the Five Iniquities are inseparable. No one is awakened to, knows or distinguishes them. The aspects of transgression and sin and the True Spiritual Aspect of Reality are everywhere inconceivable, indestructible, and originally without a self-nature. The causality of all karmic deeds are everywhere within the bounds of reality. It is neither coming nor going and it is neither the cause nor the effect. This is called Observing that Karmic Deeds are the Seal that is Proof⁹ of the Spiritual Realm.

The Four Devils¹⁰ are unable to break the Seal that is Proof of the Spiritual Realm, and so the Devils cannot get the better of one.

How is this so?

The Devils are identical with the Seal that is Proof of the Spiritual Realm. How can the Seal that is Proof of the Spiritual Realm violate the Seal that is Proof of the Spiritual Realm?

With this idea being extended to all phenomena, the spiritual reality may be understood. All of this above is taught in the words of the two Manjusri Sutras.

B. Encouraging its Cultivation

We praise its real merits and virtues and encourage those that practice it. The Spiritual Realm is the genuine enlightenment of the Buddha and the Seal that is the Proof of the Bodhisattvas. Those that hear this teaching and are not frightened or alarmed have long planted roots of virtue from a hundred thousand myriad Buddhas.

Compare this to the rich person who lost the Cintamani gem¹¹. Later, upon regaining it, this rich person rejoiced greatly.

When those of the Four Groups¹² had not yet heard this teaching, their minds had great suffering and distress. Upon hearing, believing, and understanding it, they rejoiced. One must know that these people came to see the Buddha, having heard of the teaching from Manjusri.

In The Sutra on Manjusri’s Teaching of Prajna Sariputra said:
“Those that understand the meaning of this are called Bodhisattva Mahasattvas”
Maitreya said:
“These people are close to the Buddha's throne because the Buddha has awakened them to this teaching.”
Therefore Manjusri said:
“Upon hearing the teaching and not being frightened, they will see the Buddha”
The Buddha said:
“Those that abide in the non-retreating stage will possess the Six Paramitas¹³ and all of the Buddha’s Enlightenment.”

If people desire to attain all of the Buddha’s Enlightenment with its major and minor signs, its dignified bearing, the sound of the Buddha’s voice teaching the Dharma, as well as the ten powers¹⁴ and the four kinds of fearlessness¹⁵, they should practice this ‘Samadhi of a Single Practice’. Upon diligently practicing it without letting up, they will be able to attain entry into it.

It is like caring for the Cintamani Gem; upon polishing it, there will be light. One will realize inconceivable merits and virtues.

Bodhisattvas that are able to recognize it will quickly attain Bodhi.
Bhiksus and Bhiksunis¹⁶ that hear of it and are not alarmed will leave home and follow the Buddha.
Faithful men and women that hear of it and are not alarmed will take refuge in the truth.

This praise and honor appears in both of these Sutras.

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Footnotes:

1. Presence of mind: (S. Smriti) Mindfulness, remembrance; the continuity of the awakened mind

2. The Spiritual Realm: (S. Dharmadhatu) The reality of the mind, of the spiritual realm that pervades life everywhere, from the depths of hell to the supreme enlightenment.

3. The Ten Titles of The One That Has Come: The Ten Honorific Titles of the

4. The 32 Major and 80 Minor Signs of the Buddha: The physical characteristics of the Buddha that the practitioner visually contemplates and emulates

5. The Buddhas of the Ten Directions: The emanations of the Buddha throughout space in the present

6. The Two Great Adornments: #1 Merits & Virtues and #2 Wisdom & Insight

7. Views: Klesas - Emotional distress That which is unconditioned: Emptiness

8. The Five Iniquities: #1 Killing one’s mother #2 Killing one’s father #3 Killing an Arhat #4 Disrupting the Sangha #5 Harming the Buddha

9. Seal that is Proof: The Seal (Mudra) represents proof or verification of the spiritual realm

10. The four devils: Luring one away from the Path of Enlightenment #1 The Devil of Emotional Distress, Lust and Desire #2 The Devil of the (Five) Aggregates of Self – the self or ego that one serves #3 The Devil of Mortality – the fear of death that holds one back #4 The Devil that is the lord and master of the desire of others and the source of the other three manifestations.

11. The Mani Gem: The Cintamani Gem, the magic ‘Wish-Fullfilling Gem’ that grants all wishes

12. The Four Groups: (of the Buddhist Sangha or community of believers) monks, nuns, laymen, laywomen

13. The Six Paramitas: The perfections of the Bodhisattva - #1 Charity #2 Morality #3 Endurance #4 Diligence #5 Concentration #6 Insight

14. Ten Powers: (S. Dasabala) The Ten Powers of the Buddha, which is knowledge of #1 What is right & wrong in all situations #2 What is karma of all living beings in the past, present &future #3 Mastery of all meditations (Samadhis) #4 The capacities & powers of all living beings #5 The desires & natures of all living beings #6 The actual condition of each person #7 The directions & consequences of all things #8 All causes of mortality and of good & evil in their reality #9 The end of living beings & Nirvana #10 The destruction of all illusions.

15. Four Kinds of Fearlessness: #1 Omniscience #2 Perfection of character #3 Overcoming opposition #4 The ending of suffering

16. Bhiksus: Monks and Bhiksunis: Nuns

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