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

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

C. The Thinking Mind, and Calm-Observation

The Sutra on the Observation of the Bodhisattva Universal Virtue says:
"Only chanting the Great Vehicle of the Sutra without entering into Samadhi, six times each day and night, confessing the sins of the six senses."

The Chapter on the Practice of Peace and Bliss says:
"The Bodhisattva does not act by means of any fixed rules … and neither acts nor distinguishes by them.”
These two Sutras seem to contradict each other¹ when one only cites these two passages, but when the two texts are compared from beginning to end, there is no great difference.

The Chapter on the Practice of Peace and Bliss says:
"Protecting and embracing the Sutra, reading and chanting it, understanding and teaching it, and with a deep mind worshipping it."
Is this not the practice?²

The Sutra on the Observation of the Bodhisattva Universal Virtue says:
"In the confession that is without aspects, my mind is empty and sin and blessedness are without a self or owner. The sun of spiritual insight is able to destroy illusion.
Is this not the principle?²

The Master of Nan-Yueh spoke of the Practice and Peace and Bliss being with and without aspects. Is this not concerning both practice and principle?

One especially practices the confession of the six senses.
To awaken and enter into it, one struggles with it and works on it, and so we speak of that with aspects.
When, as ways and means, one simply observes the emptiness of all things, we speak of that without aspects.

At the time of the wonderful realization, both of these are completely abandoned. When one grasps this idea, one will be without any doubt about there being no contradictions in these two Sutras.

Now, in terms of the words of The Sutra on the Observation of the Bodhisattva Universal Virtue, one cultivates observation:

The tusks are its sharp use, as in the keenness of observation.
The elephant has great power, expressing the Spiritual Body³ that shoulders the load.
Being unafflicted and undefiled, it is spoken of as being white.
And above his head there are three people:-

One holds the lightning bolt
One holds the golden wheel
One holds the gem that grants all wishes

These are the three wisdoms that abide in the crown that is without afflictions

The Lightning Bolt⁴ is what prods the elephant to walk. This expresses the spiritual insight that guides one's practice.
The Turning Wheel⁵ expresses the appearance of that which is temporary.
The Gem That Grants All Wishes⁶ expresses the mean.
Above each tusk there is a Pool, expressing the eight emancipations⁷ that are the embodiment of meditation. The spiritual penetrations are the use of meditative concentration. The embodiment and use are therefore inseparable.
On the tip of each tusk, there is a pool. In each pool, there is a blossom. The Blossom expresses the wonderful cause⁸. With the power of spiritual penetration benefiting living beings in the land of enlightenment, there is the cause. The cause is born from penetration, like the blossom that rises up from the pool.
Inside the blossom, there is a woman. The Woman expresses mercy. If one is without mercy, how can one possibly have the power of spiritual penetration? Making the body small and entering into the Saha World⁹, one penetrates it because one carries mercy like the blossom containing a woman.
The woman holds a Musical Instrument, which expresses the four all-embracing virtues¹⁰. With mercy, one cultivates one's body and mouth, presenting various kinds of cooperation with others and conduct beneficial to others with the dual charity that is the offering of material and spiritual wealth. In taking on many different forms, it is like the 500 musical instruments and their pleasing sounds that are without measure.

And in indicating those that rejoice upon seeing the Bodhisattva Universal Virtue in the flesh, there is the Samadhi of Presenting One's Life¹¹. In adapting to the capacities of living beings and presenting oneself in the flesh, it is not necessary that one's appearance be as pure as an image of white jade.

And in speaking the language of the dharani¹² there is the mercy that perfumes the mouth, explaining the various teachings.

All of these are different names for the Samadhi of the Lotus Sutra. Upon grasping the idea of being atop the elephant's body¹³, one will attain mastery of this Door to the Dharma¹⁴.

B. Encouraging Cultivation Of It

The Sutra on the Observation of the Bodhisattva Universal Virtue says:
"If any from the seven groups¹⁵ have violated the precepts of morality and desire to eradicate the sins that have accumulated from countless millions of lifetimes in the time it takes to snap the fingers, they will desire to inspire the Bodhi mind, enter into Nirvana without being detached from emotional distress, purify the six senses without being detached from the five desires, and see beyond all of the obstacles and external phenomena. They will desire to see the Buddha Sakyamuni, the Buddha Abundant Treasures, and all of the spiritual emanations of the Buddha. They will desire to attain the Samadhi of the Lotus Sutra and speak the language of the Dharani¹⁶. They will enter into the Room of The One That Has Come, wear the Clothes of The One That Has Come, and sit upon the Throne of the The One That Has Come¹⁷. They will teach of the Dharma to all the gods, dragons, and others of the eight kinds of spiritual beings that are human but not human¹⁸. They will desire to see the Bodhisattva Manjusri, The Bodhisattva Medicine King, and all of the other great Bodhisattvas, holding fragrant blossoms and standing in the midst of space. Those that would attend and serve them should cultivate and train in this Lotus Sutra, reading and chanting the Sutra of the Great Vehicle and keeping their thoughts upon the work of the Great Vehicle. In making their minds correspond with the insight of emptiness, they think upon the Mother of the Bodhisattvas¹⁹ as well as the most supreme Ways and Means²⁰. The True Spiritual Aspect of Reality will be born from their thoughts and their sins will be like the frosted dew that is abolished by the sun of spiritual insight. Like this, nothing will be without perfection. Those that are able to embrace this Sutra will be able to see me as well as yourself²¹. They will also offer service to the Buddha Abundant Treasures as well as all of the spiritual emanations of the Buddha, making them rejoice.”

It is all as the Sutra elaborates. Who could listen to this and not inspire the Bodhi mind? Only those outcasts and unfortunates that are foolish, asleep, and without wisdom.

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Footnotes:

1. Seem to contradict each other: In these passages one seems to emphasize the temporary aspects weheras the other emphasizes the transcendant aspect of emptiness.

2. Practice (Phenomenon) and Principle: The principle is the ineffable, inexpressible absolute reality, the pure spiritual truth whether or not one is enlightened to it. It is the law that governs the universe, and 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 or practice. The more enlightened we are, the more phenomena (and our practice) appear identical to the principle. Therefore the phenomenal reality is the provision that reveals the principle that is the true spiritual aspect of reality.

3. Spiritual Body: (S. Dharmakaya) Spiritual Life, the embodiment of spiritual reality or truth

4. The Lightning Bolt: (S. Vajra) The spiritual insight into emptiness

5. The Turning Wheel: The manifestation of the cycles of causality and conditions, that which is temporary and provisional

6. The Gem That Grants All Wishes: (S. Cintamani) The pearl, the magic gem that grants all wishes to one that has it.

7. The Eight Emancipations: The Four Meditations of Form and the Four Meditations of Formlessness

8. The Wonderful Cause: The cause of enlightenment, the Bodhisattva practice

9. The Saha World: The spiritual realm of Life & Death, the mortal world we must endure

10. The Four All Embracing Virtues: Of the Bodhisattva in this world
#1 Conduct beneficial to others
#2 Cooperation with others
#3 Material and spiritual generosity
#4 Pleasing sound

11. The Samadhi of Presenting One's Life: The Samadhi of the Bodhisattva responding and manifesting in this world, the Samadhi of the Lotus Sutra

12. The Dharani: That which is focused on’, ‘the all embracing’; The dharani is a prayer-spell that is recited over and over. It is the Great Secret Essence, the all-embracing incantation that intercepts evil, embraces good and includes all teachings, meanings, and practices. It is the secret essence of the Middle Way and the True Spiritual Aspect of Reality.

13. Atop the elephant's body: Riding the Great Vehicle that is the Spiritual Body (S. Dharmakaya)

14. Door to the Dharma: Means to enlightenment, Buddhist teaching/practice

15. The Seven Groups: Of faithful believers: #1 Fully Initiated Monks (Bhiksus) #2 Nuns (Bhiksunis) #3 Postulates/Observers of the 6 Precepts (Siksamanas) #4 Male novitiates/ Observers of the Minor Precepts (Sramanera ) #5Female Noviates (Sramanerikas) #6 Male Lay Believers (Upasikas) #7 Female Lay Believers (Upasikaas)

16. Dharani: That which is focused on’, ‘the all embracing’; The dharani is a prayer-spell that is recited over and over. It is the Great Secret Essence, the all-embracing incantation that intercepts evil, embraces good and includes all teachings, meanings, and practices. It is the secret essence of the Middle Way and the True Spiritual Aspect of Reality.

17. Entering the Room: The abode of the Tathagata - mercy & compasion Wearing the Cloths: Endurance, patience, forbearance of the Tathagata Sitting on the Throne: The Tathagata's highest expression of emptiness of self -- see Chapter Ten of the Lotus Sutra, The Teacher of the Dharma

18. The Eight groups: Spiritual beings that are human but not human, facets of human nature that come from the lower spiritual realms

19.The mother of the Bodhisattvas: Emptiness

20. The Ways and Means: That which is temporary and provisional. Representing the aspect of the father (in contrast to emptiness which is represented as the 'mother' of the Bodhisattvas

21. Sakyamuni is addressing Ananda in the Sutra here

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