The Great Calm Observation, Volume 2 Part 3, Page 4

B. Next, In Terms of Sila (the Precepts of Morality) and That Which is Good

And in the course of the Six Sensations, one strives to be careful and pure, as if one were carrying a bowlful of precious oil without spilling a single drop. And in the course of the Six Actions, one’s bearing and deportment is dignified and composed, advancing and retreating with propriety. This is called embracing the precepts of moral conduct. The reward for embracing these precepts is elevation to a higher spiritual destiny and receiving of contentment. If it is without Samadhi, it is not called a Paramita¹.

If one has observation with spiritual insight, Sila² will be attained by itself automatically in these Twelve Activities. This is observing that one:

1. Does not yet see form
2. Desires to see it
3. Sees it
4. Has already seen it

In the four phases of the mind, there are the various different kinds that are deduced and sought. One does not hold on to any state of mind that arises, and one does not hold on to any state of mind that is able to observe them. They are neither inside nor outside of oneself, and they are neither coming nor going. Being serene, they are neither born nor extinguished. This is the first observation, on emptiness.

Like this, one is able to observe the body and the mouth with their seven spreading branches of evil³.

• When they are pure like empty space, there is embracing of the three kinds of ceremonial precepts that are Not being cracked, Not being broken, and Not being pierced.
• Upon refuting the four phases of evil awakenings and observations, there is embracing of the Precepts of Non-Adulteration.
• Upon not creating the four phases of disorder, there is embracing of the shared Precepts of Meditation.
• Upon not raising up the four phases of the mind, there is embracing of the shared Precepts of the Path.
• Upon distinguishing the various kinds of four phases without stagnation into aspects, there is embracing of the Precepts of Non-attachment.
• Upon distinguishing the four phases without mistake, there is embracing of the Precepts of Praising Wisdom.
• Upon recognizing that the four phases that are all-inclusive, there are the Precepts that are the Mastery of the Great Vehicle.
• Upon being aware of the four phases of the four virtues of Nirvana⁴, there is embracing of the Complete Precepts⁵.

This is the second observation - on that which is temporary

The mind is already clear and pure, avoiding both of the two extremes and properly entering into the middle way. Illuminating both of the two extremes, the inconceivable sphere and realm of the Buddha is perfectly possessed without a flaw.

This is the third observation - on the mean

• The consciousness of form, form itself, and the perceiver of form are all impossible to grasp. With these three things being given up, there is Dana or Giving of Oneself.
• With the mind at peace, it is unstirred by the duality of form and the perceiver of form, it is called Ksanti or Endurance.
• Being unceasingly remaining undefiled in the duality of form and the perceiver of form is called Virya or Diligence.
• Not being confused between form and the perceiver of form is called Dhyana or Meditation.
• With form and the perceiver of form being like a mirage or an apparition, it is called Prajna or Spiritual Insight.

• With form and the perceiver of form being like empty space, and it is called the Samadhi of Emptiness.
• In not clinging to this emptiness, it is called the Samadhi Without Aspects.
• In being without subject or object, it is called the Innate or Spontaneous Samadhi.

There are not only the three truths, the six perfections, and the three kinds of emptiness; There are as many teachings in Buddhism as there are sands of the Ganges that may be understood like this.

Having observed that the sensation of form is like this - the other five sensations are observed like this as well. All of the six sensory feelings and the six acts of will are like this.

The Lotus Sutra says:
“And I see the Buddha’s children strictly observing their disciplines because they wish the path of enlightenment.”
This is the meaning here.

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Footnotes:

1. Paramita: Literally deliverance, to the other shore. The perfection of practice that conveys one from the currents (S. asravas) of Life & Death to the other shore of Nirvana. The practice of the Bodhisattvas.

2. Sila - The precepts of morality

3. The seven spreading branches of evil: Three of the body: killing, stealing, adultery Four of the mouth: lying, dissembling speech, hateful speech, and a double tongue

4. The four virtues of Nirvana: Eternity, bliss, self-identity, & purity

5. The ten precepts: This explanation of the precepts, which likens them to the maker of clay vessels, is explained at length in the fourth volume of this work.

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