Mohe Zhiguan (摩訶止觀)

Great Calming and Contemplation, Volume Five, Part One

Sutra Spoken by Master Zhiyi of Tiantai in the Sui Dynasty

Recorded by Disciple Guanding

**Seventh, Cultivating Proper Calm and Insight**

The previous six sections have established a profound understanding based on the sutras. Now, based on this profound understanding, we establish proper practice. Oil and flame rely on each other; eyes and feet aid one another. As diligence in practice and understanding grows, the three hindrances and four demons will arise tumultuously. Deep obscurity and great distraction cloud and disturb the clarity of concentration. Do not follow them; do not fear them. Following them leads one toward the evil paths; fearing them obstructs the cultivation of the true Dharma.

One should use insight to observe obscurity—illumination arises within the obscurity itself. Use calm to settle distraction—tranquility emerges within the distraction itself. It is like a pig rubbing against a golden mountain, or all streams flowing into the sea; like firewood blazing in a flame, or wind fanning the *khadira* tree.

This diamond-like insight cuts through the battle array of afflictions. These firm, strong feet traverse the wilderness of birth and death. Wisdom purifies practice; practice advances wisdom. Illumination and moisture guide and penetrate, intertwining and adorning each other, like one body with two hands rubbing each other. Not only does this clear away obstacles and internally advance one's own path, but it also leads to mastery of sutras and treatises, externally revealing what was previously unheard. Perfecting oneself and perfecting others, benefiting both—complete and sufficient. Who else but such a person is a teacher for humanity and a treasure for the nation?

Furthermore, learning from the Buddha's compassion, free from all stinginess, to speak of Calm and Insight and bestow it upon others—this is like opening the door and pouring out the treasury, giving away the wish-fulfilling jewel. This jewel radiates light and moreover rains down treasures, illuminating darkness and enriching poverty, brightening the night and relieving destitution. Speeding on two wheels to reach the far distance, soaring on two wings to fly high. Its jade-like luster and jasper-like freshness—how can words suffice? Even grinding one's bones to powder in the Fragrant City or casting one's body from the Snowy Mountain—how could that repay such virtue?

A swift horse, seeing the shadow of the whip, immediately follows the right path. But the dull and foolish, with deep-seated poisonous habits, have lost their original mind. Since they lack faith, they cannot enter; without the hook of hearing the Dharma, they listen but do not comprehend. Lacking the eye of wisdom, they cannot distinguish truth from falsehood; their entire body is afflicted, paralyzed, unable to take a step forward, unaware and unknowing. For such people who accumulate great offenses, why trouble to speak?

Suppose there are those weary of the world, who cling to inferior vehicles, clinging to branches and leaves, busying themselves with trivial matters; they revere a monkey as Indra and regard broken tiles as precious pearls. How can such people in darkness be spoken to about the Way?

There is also a kind of meditator who, failing to understand others' capacities, teaches only milk-like teachings. They dwell on mind, tread on mind, blend and seek awakening, as if merging or realizing—this is all the same single track. Obstacles and difficulties arise in countless ways, yet they remain confused; as soon as they see some unusual sign, they judge it to be the Way. They themselves are not suitable vessels, and they also lack the skill to guide others. Blind teachers and lame disciples, both fall into ruin, stumbling blindly in the night—truly pitiable.

One should not expound this practice of śamatha and vipaśyanā to the people described above. For the practice of śamatha and vipaśyanā, the noble find it noble, and the base find it base.

The practice of calming and insight is divided into ten aspects: first, the aggregates, sense fields, and sense bases; second, afflictions; third, illness; fourth, karmic manifestations; fifth, demonic hindrances; sixth, meditative absorption; seventh, erroneous views; eighth, arrogance; ninth, the two vehicles; tenth, the bodhisattva path. These ten aspects are all capable of obscuring and obstructing.

"Yin" (the aggregates) is considered first for two reasons: first, because it is present before us; second, because it is based on the sutras. The *Mahaprajnaparamita Sutra* states: "Disciples follow the path by relying on the four foundations of mindfulness; bodhisattvas first contemplate form, up to omniscience." Each chapter is like this, so it does not contradict the sutras. Moreover, as practitioners who have taken on a body, who does not bear the heavy burden of the aggregates and sense fields right before them? Therefore, we begin by contemplating them. Later, when distinct characteristics arise, they are arranged in a separate order.

The five aggregates and four elements combine, yet if we don't examine them closely, we remain unaware of their restless movement. It is like being in a boat drifting downstream—how would we know it is rushing along? Only when we try to row upstream do we realize the current's force. Once we observe the fruit of the aggregates, we stir the cause of afflictions. That is why, after discussing the five aggregates, we now turn to the four parts.

The four elements are the body's illness, while the three poisons are the mind's illness. Because of them, we remain unaware in our emotions. Now, as we observe both the whole and the parts, the energy channels are stirred, causing the four serpents to rise unevenly, and thus illness arises.

Countless karmic deeds are beyond measure, and scattered good deeds are too weak to move them. Now, by cultivating stillness and insight, whether in health or illness, one does not falter, but turns the wheel of life and death. Sometimes it turns because good sprouts, sometimes because evil decays; sometimes it turns to show the reward of good, sometimes because evil comes to demand its due. Therefore, after discussing illness, we speak of karma.

When evil stirs, the desire for evil diminishes; when good stirs, the desire for good arises. Demons then swiftly depart from the realm, creating various obstacles or attempting to destroy the path. Therefore, following karma, demons are spoken of.

When demonic obstacles are overcome, merit arises. Whether from past habitual causes or present diligent practice, various meditative states vie to arise—some defiled, some pure, some scattered, some focused. Therefore, the discussion of meditation follows that on demons.

Meditation has the faculty of observation, which can give rise to erroneous wisdom. When observation becomes unrestrained regarding the Dharma, it leads to all sorts of perverted views, and the power of false reasoning grows fierce. Therefore, after discussing meditation, we now address wrong views.

If one mistakenly considers their perception and understanding to be correct, they will cling to delusion. Whether their greed and anger are sharp or dull, both will fail to subside. Those lacking wisdom may claim to have attained Nirvana. In the Lesser Vehicle, some wrongly mistake the four meditative absorptions for the four stages of enlightenment. In the Greater Vehicle, there are cases where demons come and give predictions. All of these are people who have not attained but claim to have attained, filled with arrogance. Therefore, after discussing wrong views, arrogance is addressed.

When one's views and arrogance are calmed, the subtle habits from past lives arise due to this calm. The story of Shariputra giving away his eyes is an example of this. As the *Mahāprajñāpāramitā Sūtra* says: "Countless bodhisattvas arouse the great mind, but only one or two attain the bodhisattva stage; many fall into the two vehicles." Therefore, after discussing arrogance, the two vehicles are addressed.

If one recalls their original vow, they will not fall into emptiness; thus, the realm of Bodhisattvas on the path of skillful means arises. As the *Mahāprajñāpāramitā Sūtra* says: "There are Bodhisattvas who have not long practiced the six perfections; if they hear the profound Dharma, they give rise to slander and fall into hell." This refers to Bodhisattvas of the six perfections. In the provisional teachings, even those in the stage of skillful means may slander; but once they enter the true path, they no longer slander. In the distinct teachings, from the very beginning, one knows there is profound Dharma and thus does not slander. All these are virtuous roots of provisional teachings, which is why they are discussed after the two vehicles.

These ten states of mind, beginning with the ordinary person's present reality and culminating in the sage's skillful means, are all encountered along the path.

The first state—the realm of the five aggregates and sense fields—is always present before us. Whether it arises vividly or remains latent, it can always serve as the object of contemplation.

The remaining nine states, however, are different. They can only become objects of contemplation when they actively manifest. If they do not arise, what is there to observe?

Furthermore, eight of these states lie far from the true path. They require deep vigilance and careful protection to steer us back onto the right course.

The final two states are close to the true path. When one reaches this stage, there is no need to worry about lacking an object for contemplation. Even a modest practice here naturally aligns with the right way.

Moreover, if one does not understand how the various states of mind interact and give rise to one another, great doubts will arise like a tangled web. It is like standing at a crossroads, not knowing which path to take. But if one has heard of this beforehand, then no matter how strange or unsettling the experiences may be, the mind remains at ease, as empty and undisturbed as the sky.

There are ten ways in which these states interact and arise: 1. In sequence or out of sequence 2. Mixed or unmixed 3. Complete or incomplete 4. With deliberate attention or without 5. Fully formed or not fully formed 6. Beneficial or not beneficial 7. Lasting or not lasting 8. Difficult or not difficult 9. Recurring or not recurring 10. The three hindrances and the four demons, which manifest in nine pairs and seven singles.

Sequence has three meanings: the teaching, the practice, and the realization.

The teaching refers to the sequence from shallow to profound methods.

The practice means either having studied the sequence in past lives, or cultivating it step by step in this life.

The realization means that through practicing in sequence, one attains realization in sequence.

There are also three meanings that do not follow a fixed order: the Dharma, practice, and arising. Arising is not fixed—sometimes the Bodhisattva's realm arises first, and later the aggregates and sense-spheres arise. Although not in sequence, the ten aspects are fully present. In practice, if the four elements are in disharmony, first practice with illness; if the four components are excessive, first practice with afflictions. In this way, practice according to whichever is strongest first. As for the Dharma, the eyes, ears, nose, tongue, the aggregates, sense-spheres, and elements—all are gates to tranquility and are also the Dharma Realm. Why abandon this to seek that elsewhere? As stated in the *Treasure Chest Sutra*, it should be understood that beyond the Dharma Realm, there is no other Dharma to be sought in sequence.

Afflictions are the Dharma Realm. As the *Non-Activity Sutra* says: "Desire itself is the path." The *Vimalakirti Sutra* says: "Walking in what is not the path, one attains the Buddha's path." Once the Buddha's path is attained, there are no further stages.

The suffering of illness is within the realm of Dharma. As stated in the *Vimalakīrti Sūtra*: "My illness is neither real nor existent; the illness of all beings is also neither real nor existent." Through this understanding, one can regulate oneself and also guide others. The recluse's feigned illness and the Buddha's manifestation of illness in the twin groves both embody this principle.

When we speak of karma as the Dharma Realm, karma refers to the aggregate of mental formations. As the Lotus Sutra says: "Deeply understanding the nature of good and evil, Illuminating all ten directions, The subtle, pure Dharma body Manifests the thirty-two marks."

To understand karma is to see that it arises from conditions—it is not independent, and thus it is empty. This very understanding of karma can dismantle karma itself. If beings are to be liberated through karma, then karma is manifested as a skillful means, and through this, karma is established as a teaching. Karma and non-karma, bondage and liberation—these cannot be grasped as fixed opposites. The Universal Gate reveals itself, illuminating both bondage and liberation simultaneously. This is what is meant by "deep understanding." How could such insight not qualify one as a teacher of the Mahayana?

When demonic obstacles are seen as the Dharma realm, the *Śūraṅgama Sūtra* says: "The realm of demons is thusness, the realm of Buddhas is thusness—one thusness, not two." In ultimate reality, one does not even perceive a Buddha—how much less a demon? If a demon were to appear, it would be like applying good medicine to one's sandals, making them fit to be worn and used.

Meditation is the Dharma Realm. "To observe the mind's nature is called the supreme stillness"—this is the Śūraṅgama Samādhi. Unconfused and undistracted, one enters the King of Samādhis, wherein all samādhis are gathered.

When seeing is the Dharma-realm, the *Vimalakīrti Sūtra* says: “Entering the true through the false, while unmoved by all views, one cultivates the thirty-seven aids to enlightenment.”

There is cultivation through movement, cultivation through non-movement, cultivation through both movement and non-movement, and cultivation through neither movement nor non-movement—all thirty-seven aids to enlightenment. Seeing serves as the gate and seeing serves as the attendant.

Arrogance is the realm of phenomena, yet it is also affliction. Contemplate arrogance as without arrogance, great arrogance, neither arrogance nor non-arrogance—this becomes the secret treasury, entering great nirvana.

For those of the Two Vehicles who abide in the Dharma Realm, if they "only see emptiness and fail to see non-emptiness," (and so on), then "the wise see both emptiness and non-emptiness." "To decisively understand the teachings of the Śrāvakas is the king of all sutras; having heard it, contemplate it with true discernment, and you will draw near to the supreme path."

The realm of the bodhisattva is the Dharma Realm. Even the most base forms of samsara and the inferior, lesser vehicles are themselves the Dharma Realm. How much more so are the bodhisattva's methods—are they not the Buddha's path? Furthermore, the skillful means of the bodhisattva are provisional yet real, and also neither provisional nor real, forming the secret treasury and entering great nirvana. Each and every dharma is precisely the Dharma Realm. This is the Dharma characteristic of non-sequentiality.

"Non-mixed" means that after one object arises, another object arises clearly and distinctly—this is non-mixed. But when the faculties and their objects have just arisen, and afflictions also arise; before the afflictions have subsided, there come karma, demons, meditative states, views, pride, and so forth, all interweaving and overlapping—this is mixed arising. Although they are mixed, they never go beyond ten kinds.

Complete and incomplete: When the ten factors are fully present, it is called complete. When even one of the nine is missing, it is called incomplete. Sequential or non-sequential, mixed or unmixed—all are discussed in terms of completeness or incompleteness. There is also total completeness and total incompleteness, as well as partial completeness and partial incompleteness: having all ten factors is total completeness; not fully understanding the ten factors is total incompleteness; missing any one of the nine factors is partial incompleteness; fully understanding any of the nine factors is partial completeness.

Furthermore, there is horizontal completeness and horizontal incompleteness, as well as vertical completeness and vertical incompleteness. For example, developing the four dhyānas up to the realm of neither perception nor non-perception is vertical completeness; reaching only the realm of nothingness is vertical incompleteness. Developing the clear understanding, the liberations, and so forth is horizontal completeness; only developing the seven liberations is horizontal incompleteness.

Also, developing from the first dhyāna to the fourth dhyāna is vertical completeness; only reaching the third dhyāna is vertical incompleteness. Moreover, having all nine grades of the first dhyāna is vertical completeness; having only eight grades is vertical incompleteness. Further, having all five factors of the first grade is horizontal completeness; having only four factors is horizontal incompleteness. The rest can be understood by analogy with these examples(云云).