Mohe Zhiguan (摩訶止觀)

Great Calming and Contemplation, Volume 1

Sutras Spoken by Master Zhiyi of Tiantai in the Sui Dynasty

Recorded by Disciple Guanding

The practice of calming the mind and cultivating insight, with its clarity and stillness, was unheard of in earlier times. The Wise One, in the fourteenth year of the Kaihuang era of the Great Sui Dynasty, on the twenty-sixth day of the fourth month, at the Jade Spring Temple in Jingzhou, spent the entire summer expounding the teachings and showering compassion in two periods. Though his joyful discourse was inexhaustible, when he reached the topic of "perceiving reality," the wheel of Dharma came to a halt, and the latter part was not revealed. Yet, by tracing the stream to its source, and following the fragrance to its root, we can understand. As the treatise says: "I walk the path without a teacher's guidance." The sutra states: "He received prediction from Dipamkara." The texts say: "Those born with wisdom are superior; those who learn come next." Are the profound and wondrous Dharma gates naturally luminous from within, or do they become indigo through dyeing? If practitioners hear the "Transmission of the Dharma Treasury," they will recognize the origin and essence.

The Great Enlightened World-Honored One, through countless kalpas of perfected practice, spent six years subduing delusions and raised a single finger to vanquish Mara. He first taught at Deer Park, then at Vulture Peak, and later at Crane Grove, entrusting the Dharma to Mahākāśyapa. Kāśyapa divided the relics into eight portions and compiled the Tripiṭaka, then passed the Dharma to Ānanda. Ānanda entered the samādhi of wind in the river, dividing his body into four streams, and transmitted the Dharma to Śāṇavāsin. Śāṇavāsin manifested two sweet dews and five hundred Dharma gates, then passed it to Upagupta. Upagupta attained the third fruit while a layman and the fourth fruit after ordination, entrusting the Dharma to Dhītika. Dhītika attained the first fruit upon ascending the platform and the fourth fruit after three proclamations, passing it to Miccaka. Miccaka transmitted it to Buddhanandi. Nandi passed it to Buddhamitra. Mitra conferred the Three Refuges upon a king, subdued a mathematician, and transmitted the Dharma to Pārśva. Pārśva was born with white hair, emitted light from his hands to retrieve scriptures, and passed it to Puṇyayaśas. Yaśas defeated Aśvaghoṣa in debate, who then shaved his head and became his disciple. Aśvaghoṣa composed the drama "Rāṣṭrapāla," whose melodies conveyed impermanence, suffering, and emptiness, leading listeners to awaken; he transmitted the Dharma to Kapimala. Kapimala composed the "Treatise on Non-Self," dispelling wrong views wherever it spread, and passed it to Nāgārjuna. Nāgārjuna attained a birth body and a dragon’s Dharma body, then transmitted it to Āryadeva. Deva opened a divine eye and bestowed ten thousand flesh eyes, passing the Dharma to Rāhulabhadra. Rāhulabhadra knew the names of ghosts through writing, subdued non-Buddhists, and transmitted it to Saṅghanandi. Nandi tested an arhat with a verse, then passed it to Saṅghayaśas. Yaśas traveled the sea, saw a city, spoke a verse, and transmitted it to Kumāralāta. Lāta saw ten thousand riders, remembered their horse colors, knew their names, and distinguished their robes, then passed it to Jayata. Jayata made a fire pit for a grave offender, urged him to repent, the pit turned into a pond, and his sins were extinguished; he transmitted the Dharma to Śubhamitra. Śubhamitra passed it to Manorhita. Manorhita split the Ganges into two, transforming one half himself, and transmitted the Dharma to Haklenayaśas. Yaśas passed it to Siṃha. Siṃha was harmed by King Miśraka of Tāmraliptī, and when struck by a sword, milk flowed forth.

The lineage of Dharma transmission began with Mahākāśyapa and ended with Siṃha, comprising twenty-three masters. If we include Madhyāntika and Śāṇakavāsin, who were contemporaries, the number becomes twenty-four. All these masters were recorded by the golden mouth of the Buddha and were sages who brought great benefit to beings. In ancient times, a king did not build stables in temples but near slaughterhouses. How much more, then, in an age when one encounters sages, can there be no benefit? Moreover, a Brahmin once traded skulls—some with holes, some half-perforated, and some without holes. Those with holes were enshrined in stupas, honored with offerings, and led to rebirth in heavenly realms. The merit from hearing the Dharma is such; for this very benefit, the Buddha transmitted the Dharma treasury.

This teaching of Samatha and Vipassana is the Dharma practice personally cultivated by the wise master of Tiantai. When the master was born, light filled the room, and his eyes manifested double pupils. Practicing repentance through the Lotus Sutra, he attained dharani and, on behalf of his teacher, expounded the golden-lettered Prajna Sutra. Both the Chen and Sui dynasties revered him as the imperial teacher. He passed away peacefully in meditation, attaining the rank of the Five Grades. Thus, the sutra states: "Even if one were to give seven treasures to four hundred trillion nayutas of people and enable them all to attain the six supernatural powers, it would not compare to a hundred thousand million times the merit of one who initially rejoices in faith." How much more so for one who attains the Five Grades? The text says: "Such a one is a messenger of the Tathagata, sent by the Tathagata, performing the Tathagata's work." The Great Sutra states: "This is the first-stage bodhisattva."

The wise master studied under Master Nan Yue, whose virtuous conduct was beyond comprehension. For ten years, he devoted himself to chanting sutras; for seven years, he practiced the Vaipulya teachings; for ninety days, he maintained constant sitting meditation, and in one moment, he attained complete enlightenment, with all great and small Dharma gates becoming clear and fully revealed.

Master Nan Yue studied under Chan Master Huiwen, who during the reign of Emperor Gao of Qi stood unrivaled between the Yellow River and the Huai River. His Dharma gate was unknown to the world; like treading the earth and bearing the sky, none could fathom its height or depth. Master Huiwen’s practice of mind was entirely based on the *Mahāprajñāpāramitā Śāstra*, a treatise expounded by Nāgārjuna, who is recorded as the thirteenth master in the *Treatise on the Transmission of the Dharma Treasury*. In the wise master’s *Treatise on the Contemplation of Mind*, it is stated: “I take refuge in Master Nāgārjuna.” This confirms that Nāgārjuna is the founding patriarch.

Some may question: "The *Madhyamaka Śāstra* deconstructs, while the *Mohe Zhiguan* establishes—how can they be the same?" Yet in India, there are seventy different commentaries on the *Madhyamaka Śāstra*; we should not favor Qingmu’s interpretation over the others. Moreover, the *Śāstra* states: "All phenomena arising from conditions, I declare to be empty; they are also provisional designations, and this is precisely the Middle Way."

The Tiantai School transmits from Master Nanyue three types of Samatha-Vipassana: first, gradual; second, non-fixed; third, perfect and immediate. All are Mahayana teachings, all point to the ultimate reality, and all share the name Samatha-Vipassana.

The "gradual" method starts shallow and later deepens, like climbing a staircase. The "non-fixed" method moves back and forth, like a diamond reflecting light in the sun. The "perfect and immediate" method is non-dual from beginning to end, like a master soaring through the sky.

For three kinds of spiritual capacities, three dharma-gates are taught, illustrated by three analogies. Having briefly explained, now let us elaborate further.

"Gradual" means that from the beginning, one also knows the true nature of reality. However, since the true nature is difficult to comprehend, it is easier to proceed step by step.

First, one practices taking refuge and upholding precepts, turning away from wrong views and moving toward the right path. This stops the fires of desire, the blood of anger, and the swords of ignorance, leading to the attainment of the three wholesome realms.

Next, one practices meditation, stopping the net of desires and distractions, and attaining the states of form and formless realms.

Then, one practices the path of no outflows, stopping the prison of the three realms, and attaining the path to Nirvana.

After that, one practices compassion, stopping the tendency to cling to self-realization, and attaining the Bodhisattva path.

Finally, one practices the true nature of reality, stopping the two extremes and one-sided views, and attaining the eternal, unchanging path.

This is the gradual progression of stopping and contemplating, from shallow to deep.

"Indeterminate" means there are no separate, fixed stages. It is defined relative to the preceding gradual and subsequent sudden approaches, shifting forward and backward, varying between shallow and deep levels. Sometimes it focuses on phenomena, sometimes on principles; sometimes it refers to the "conventional world" as the "ultimate truth," sometimes it refers to the "ultimate truth" as a "skillful means" for "guidance" or "remedy." Sometimes it stops contemplation in order to cultivate calm, sometimes it illuminates calm in order to cultivate insight—hence it is called Indeterminate Calm and Insight. Some may wonder: "The teachings and their objects share the same names, yet their characteristics differ so sharply." However, they are the same yet not the same, not the same yet the same. Within the Gradual approach, there are six distinctions: three for good and three for evil. Within the unconditioned, there are three total. This gives a total of twelve differences. For the sake of convenience, we speak of them as Indeterminate. This chapter shares the same ground as the Great Vehicle, shares the same ultimate reality, and shares the same name as Calm and Insight—so why is it called "Distinguishing Differences"? Yet again, they are the same yet not the same, not the same yet the same. Within the Gradual approach, there are nine differences; within the Indeterminate, there are four differences—making a total of thirteen differences. For the sake of convenience, we speak of them as "differences." "All sages are distinguished by the unconditioned Dharma" captures precisely this meaning.

"Perfect and Sudden" means: from the very beginning, one takes the ultimate reality [the true nature of things] as the object. Whatever object one encounters, it is immediately the Middle Way—nothing is not real. One connects the mind with the entire realm of reality; a single thought contains the whole realm of reality. Every form and every fragrance is inherently the Middle Way. The realm of self, the realm of Buddhas, and the realm of sentient beings are all the same. The aggregates and sense bases are themselves Suchness—there is no suffering to relinquish. Ignorance and afflictions are themselves enlightenment—there is no cause to eliminate. Extreme views and wrong views are themselves the Right Middle Way—there is no path to cultivate. Birth and death are themselves Nirvana—there is no cessation to attain. Because there is no suffering and no cause, there is no mundane world. Because there is no path and no cessation, there is no supramundane world. There is only the single ultimate reality; outside this ultimate reality, there is no other dharma. The tranquil stillness of Dharma-nature is called "Calming" [Shamatha]. Being still yet ever shining with awareness is called "Insight" [Vipashyana]. Although we speak of beginning and later, they are not two nor different. This is called "Perfect and Sudden Calming and Insight."

Leaving aside the terms "gradual" and "indeterminate", we now clarify the "perfect and sudden" approach according to the scriptures. As the deeply realized wondrous sage Xianshou said: "When the bodhisattva first awakens the mind amidst the cycle of birth and death, their constant pursuit of enlightenment remains steadfast and unshakable. The merit of that single thought is deep and boundless, without limit—even if the Tathagata were to explain it, an entire eon would not suffice." Such a bodhisattva hears the perfect teaching (yuanfa), generates perfect faith (yuanxin), establishes perfect practice (yuanxing), abides in perfect stages (yuanwei), adorns themselves with perfect virtues (yuangongde), and uses perfect power (yuanliyong) to benefit all beings.

What is meant by "hearing the perfect teaching"? It means hearing that "birth and death are themselves the Dharma-body," "afflictions are themselves wisdom," and "karmic bonds are themselves liberation." Although these three have different names, they do not have three separate essences. Though they are one essence, they are given three names. These three are one in nature, and in truth, they are not different. The Dharma-body is ultimate, and wisdom and liberation are also ultimate. Wisdom is pure, and the others are also pure. Liberation is free and unhindered, and the others are also free and unhindered. Hearing that all phenomena are likewise—every thing fully embodies the qualities of Buddhahood, with nothing lacking—is called "hearing the perfect teaching."

What is "Perfect Faith"? It is the faith that all things are, at once, empty, apparent, and in the middle way. There is no single, dual, or triple distinction, yet they are single, dual, and triple. "No single, dual, or triple" is the negation of these distinctions, while "yet they are single, dual, and triple" is the affirmation of them. Beyond both negation and affirmation, everything is ultimate, pure, and free.

When hearing of the profound, one is not afraid; when hearing of the vast, one has no doubts; when hearing of what is neither profound nor vast, one's mind is courageous. This is called "Perfect Faith."

What is “perfect practice”? It means single-mindedly and wholly dedicated to seeking supreme enlightenment. Abiding in perfect balance, one does not deviate toward any other path. The three truths are cultivated as one whole. One is neither silenced by the infinite nor stirred by the finite—undisturbed and unfixed, one directly enters the Middle Way. This is called “perfect practice.”

What is "entering the perfect stage"? When one enters the first abode, in that single abode, all abodes are realized, everything is brought to completion, everything is pure, and everything is free. This is called the "perfect stage."

What is meant by "Perfect, Free, and Adorned"? This sutra extensively explains the characteristics of freedom: one may enter meditative absorption through one sense faculty, or emerge from it while teaching through another; one may simultaneously enter and emerge through a single sense faculty, or neither enter nor emerge through it. The same applies to each sense faculty. Similarly, one may enter absorption through one sensory object, or emerge from it while teaching through another; one may simultaneously enter and emerge through a single object, or neither enter nor emerge through it. The same applies to each object. One may enter absorption in one place, or emerge from it while teaching in another; one may simultaneously enter and emerge in one place, or neither enter nor emerge in it. One may enter absorption through one thing, or emerge from it while teaching through another; one may simultaneously enter and emerge through one thing, or neither enter nor emerge through it. To put it fully: even with a single sense faculty or a single object, one can enter, emerge, simultaneously enter and emerge, or neither enter nor emerge. This freedom applies to every aspect of one's own embodiment, as well as to the environment. This is called "Perfect, Free, and Adorned." For example, sunlight shines over the four continents at once: in one continent it is noon, in another dawn, in another dusk, and in another midnight—the sun's cycle differs, yet it is the same sun appearing differently in four places. A bodhisattva's freedom is just like this.

What does it mean to "perfectly establish sentient beings"? For example, by emitting a single ray of light, a Buddha can enable beings to realize the benefits of emptiness, conventional existence, and the middle way simultaneously; they may attain the blessings of entering and emerging, both entering and emerging, or neither entering nor emerging. This applies equally whether walking, standing, sitting, lying down, speaking, staying silent, or engaging in any activity.

Those with affinity see this light as if glimpsing it with their own eyes; those without affinity remain unaware, like the blind living in constant darkness. Thus, the scripture uses the analogy of a dragon king: it rises across the six heavens and spans the four continents, summoning various clouds, sounding diverse thunder, flashing different lightning, and pouring varied rain. Yet the dragon itself remains unmoving and undisturbed in its own palace, while its manifestations differ according to circumstances.

Similarly, a bodhisattva internally realizes emptiness, conventional existence, and the middle way. Without disturbing the fundamental nature of reality, they enable beings to obtain diverse benefits and various applications. This is called "the perfect power of establishing sentient beings." Even those at the initial stage of practice can do this—how much more so those in the intermediate or final stages?

The Tathāgata earnestly praises this teaching, and those who hear it rejoice. Sadāprarudita earnestly sought the Dharma to the east, Sudhana diligently sought it to the south; the Medicine King burnt his arm, Samantabhadra offered his head—even if one were to sacrifice his body as many times as the sands of the Ganges River three times a day, he could not repay the merit of a single verse of this teaching, let alone by carrying it on both shoulders for hundreds of thousands of eons. How could this ever repay the kindness of the Buddhadharma? A single sutra or a single discourse is like this—so are all other scriptures.

A questioner says, "I would like to hear convincing proof regarding the other meditative states." However, the scriptures and treatises are vast and numerous; it is impossible to cite them all in detail. Therefore, I will briefly mention one or two examples.

The *Vimalakīrti Sūtra* says: "He sat beneath the Bodhi tree, subduing the demons, Attained the deathless dew, realized the Path, Turned the Wheel of Dharma three times throughout the cosmos— The Wheel itself has always been pure and clean. Devas and humans attained the Way, taking this as evidence, And the Three Jewels appeared in the world." This marks the beginning of the Gradual Teaching.

It also says: "The Buddha speaks the Dharma with a single voice, And beings each understand according to their kind; Some feel terror, some feel joy, Some grow disillusioned, others end their doubts— This is the power that is not shared with others." This confirms the Indeterminate Teaching.

It further says: "The Dharma is neither existent nor non-existent; Due to causes and conditions, all things arise. There is no self, no creator, no experiencer, Yet the fruits of good and evil never perish." This confirms the Sudden Teaching.

The Larger Sutra says: "Practice step by step, study step by step, the path step by step." This demonstrates the gradual approach. It also says: "Wrap a mani pearl in multi-colored cloth and place it in water—it changes color according to the cloth." This demonstrates the indefinite approach. It further says: "From the very first awakening of the mind, one sits in the place of enlightenment, turns the wheel of Dharma, and liberates beings." This demonstrates the sudden approach.

The Lotus Sutra says: "Such people should be guided gradually into the Buddha's wisdom through this teaching." This is evidence of the gradual approach. It also says: "If they do not believe in this teaching, instruct them and bring them joy through other profound teachings." This is evidence of the variable approach. It further says: "Directly set aside expedient means and simply teach the supreme path." This is evidence of the sudden approach.

The Great Sutra says, "From cow's milk comes cream... and even fine butter." This illustrates the gradual approach. It also says, "Put poison in milk, and the milk will kill; put poison in fine butter, and the fine butter will kill." This illustrates the indefinite approach. It further says, "On Snow Mountain there is a herb called Patience. If a cow eats it, it will produce fine butter." This illustrates the sudden approach.

The *Infinite Meanings Sutra* says: “The Buddha turns the Dharma wheel. A fine drizzle first falls, soaking the dust of desires, opening the door to Nirvana, fanning the wind of liberation, cooling the world’s feverish afflictions, and bringing the refreshing purity of the Dharma. Next comes the rain of the Twelve Links of Dependent Origination, showering the ground of ignorance and obscuring the light of wrong views. Lastly, the great rain of the unsurpassed Mahayana pours down, inspiring all beings to awaken the Bodhi mind.” This illustrates the gradual path.

The *Avatamsaka Sutra* says: "The dragon of the Sāgara ocean sends rains vast as chariot wheels, but the lesser lands cannot bear them." This means that the complete, perfect teachings are given for those of superior capacity, while those of the Lesser Vehicle are as deaf and mute before them. The *Vimalakīrti Sutra* says: "Entering a forest of campaka flowers, one does not smell other scents; entering this room, one only smells the fragrance of the Buddhas' virtues." The *Śūraṅgama Sutra* says: "If you grind ten thousand kinds of incense into a ball, burning just one speck releases all their fragrances." The *Great Perfection of Wisdom Sutra* says: "To know all things with all-knowing wisdom, one should study the perfection of wisdom." The *Lotus Sutra* says: "With palms joined and reverent hearts, they wish to hear the complete path." The *Mahāparinirvāṇa Sutra* says: "If someone bathes in the great ocean, know that this person has already used the water of all rivers." The *Avatamsaka Sutra* says: "Like the sunrise, it first illumines the high mountains, then the deep valleys, and finally the plains." The plains represent the indefinite path; the deep valleys represent the gradual path; the high mountains represent the sudden path.

All of the above are the true words spoken by the Buddha himself—the Dharma revered by all Tathāgatas of the past, present, and future. The past is gone, distant and remote, with no traceable beginning; the present is boundless and limitless; the future unfolds endlessly without end. Whether in the past, present, or future, it is inconceivable. Know that Calming and Insight (Śamatha and Vipassanā) are the teachers of all Buddhas. Because the Dharma is eternal, the Buddhas themselves are eternal, and so too are bliss, self, purity, and the like. Here is such evidence—how could one not believe?

Having placed faith in the Dharma, you must be aware of three types of texts: The *Gradual Gate of Chan* comprises thirty scrolls in total, of which the current ten scrolls are a private record by Fashèn of the Great Zhuāngyán Temple. The non-sequential texts are like the *Six Wonderful Gates*: utilizing a non-sequential approach, it navigates through the twelve stages of Chan, the nine contemplations, the eight liberations, observation, cultivation, purification, dependent origination, and the six perfections, moving freely and unimpeded in all directions. This text was produced by the Wise One at the request of Minister Mao Xi of the Chen Dynasty. The sudden-complete text is, for example, the ten scrolls recorded by Guàndǐng at the Yùquán Temple in Jīngzhōu. Although these three texts exist, do not cling to them and thereby create obstructions for yourself. The Treatise says: “Whether one sees Prajñā or does not see Prajñā, both are bonds, both are liberation.” The same principle applies to these texts.

Someone may ask: "It is said, 'The tranquil nature of all phenomena cannot be expressed in words.' The Great Sutra states: 'Birth cannot be spoken of, up to and including non-birth cannot be spoken of.' Whether taken broadly or specifically, the path of words is cut off; there is no speaker and nothing spoken. Shariputra said: 'I have heard that in liberation there are no words, so I am at a loss for what to say here.' The Vimalakīrti Sutra says: 'The speaker neither speaks nor shows, and the listener neither hears nor attains.' If such a person cannot speak, and such a teaching cannot be spoken of, then how can one speak and teach others?"

Some focus only on one aspect and fail to see its counterpart. The "Mahāparinirvāṇa Sūtra" says: "For specific reasons, it can also be expressed." The "Lotus Sūtra" states: "Through countless skillful means and various causal conditions, teachings are given to sentient beings." It also says: "Through the power of skillful means, the Buddha taught the five ascetics." Whether through universal or specific approaches, both can be expressed. The "Mahāparinirvāṇa Sūtra" says: "Those with eyes describe milk to the blind." This indicates that ultimate truth can be expressed. The "Heavenly King Prajñā Sūtra" says: "Dhāraṇī has no written form, yet writings reveal Dhāraṇī." This indicates that conventional truth can be expressed. Likewise, the Tathāgata always teaches according to the two truths. The "Vimalakīrti Sūtra" says: "The nature of words and letters is empty—this itself is liberation." This means that expression is non-expression. The "Mahāparinirvāṇa Sūtra" says: "If one knows that the Tathāgata constantly does not teach, this is true learning." This points to non-expression being expression. The "Viśeṣacintābrahmaparipṛcchā Sūtra" says: "The Buddha and his disciples always practice two actions—speaking and remaining silent." The "Lotus Sūtra" says: "In coming, going, sitting, and standing, they constantly proclaim the wonderful Dharma, like a great downpour of rain." It also says: "If you wish to seek the Buddha's path, always follow those of great learning; a good spiritual friend is a great cause, guiding others to see the Buddha." The "Mahāparinirvāṇa Sūtra" says: "Clouds and thunder in the sky give rise to a lotus on the elephant's tusk." When has there ever been a total absence of teaching?

If you insist on either speaking or remaining silent without understanding the true intent of the teachings, you move further from the truth. Apart from words, there is no principle; apart from principle, there are no words. Thus, "speaking" is "not speaking," and "not speaking" is "speaking"—they are not two separate things. This non-duality is the ultimate reality. The Great Compassionate One, pitying those who have not heard the truth, is like the moon hidden behind layered mountains: one points to it with a fan. Or like the wind that ceases in empty space: one moves a tree to teach about it. People today have dull faculties, and profound insight is difficult for them. The eyes rely on forms to perceive, so relying on written words makes it easier. But if attachment to words becomes a hindrance, you must understand that words are not words. Realize that all words are neither words nor not-words, and you will be able to attain all understanding from a single word. For this reason, we use three kinds of texts to create a gate to understanding. This concludes the brief explanation of the dependent origination.