Chapter 9 · The Three Kinds of Calming and Contemplation

Part Three · Contemplation and Practice

The teaching has been read. Now it is time to sit down. How does Tiantai teach a person to sit? Chapter 0 quoted the announcement at the opening of the Mohe Zhiguan and promised that this chapter would bring in the original wording of its three similes. Here that promise is fulfilled. This is Guanding's layer of record, the passage beginning 「Tiantai transmitted from Nanyue」; the punctuation is reproduced as recorded:

「Tiantai transmitted from Nanyue three kinds of calming-and-contemplation: first, gradual; second, indeterminate; third, perfect-and-sudden. All are Mahāyāna, all take the true mark as their object, and all are called calming-and-contemplation. The 『gradual』 begins shallow and later becomes deep, like the steps of a staircase. The 『indeterminate』 interchanges what comes before and after, like an adamantine jewel placed in sunlight. The 『perfect-and-sudden』 makes beginning and end nondual, like a person with supernormal powers rising into the air. For three kinds of capacity, three Dharma-gates are taught and three similes given.」 〔灌頂記《摩訶止觀》卷一·T46n1911 0001c01–06·待譯〕 『In today's words: Tiantai transmitted from Nanyue three kinds of calming-and-contemplation: first, gradual; second, indeterminate; and third, perfect-and-sudden. All are Mahāyāna, all take the true mark as their object, and all bear the same name: calming-and-contemplation. The gradual begins shallow and later becomes deep, like climbing a staircase one step at a time. The indeterminate interchanges what comes before and after, like an adamantine jewel set in sunlight. The perfect-and-sudden makes beginning and end nondual, like a person with supernormal powers rising straight into the air. For three kinds of capacity, three Dharma-gates are taught and three similes given.』

All three are Mahāyāna; all take the true mark as their object; all are called calming-and-contemplation. What differs is not the destination but the manner of traveling: climbing stairs, a jewel reflecting sunlight, or rising into the air. Three roads are opened for three kinds of capacity. Which road is yours will become visible as you read. This chapter walks through the original texts of all three and finally returns to the place of beginning: how to sit.

1 · The Gradual — Climbing Stairs

The Mohe Zhiguan itself sets out five levels of gradual calming-and-contemplation:

「First cultivate refuge and precepts, turn from the deviant toward the right, stop the paths of fire, blood, and the knife, and reach the three wholesome courses. Next cultivate meditative concentration, stop desire and the net of distraction, and reach the paths of concentration in the form and formless realms. Next cultivate freedom from the outflows, stop the prison of the three realms, and reach the path of nirvāṇa. Next cultivate loving-kindness and compassion, stop at no private realization, and reach the bodhisattva path. Finally cultivate the true mark, stop the bias of the two extremes, and reach the path of permanent abiding.」 〔同書·0001c07–11〕 『In today's words: First cultivate refuge and precepts, turn from the deviant toward the right, stop the paths of fire, blood, and the knife, and reach the three wholesome courses. Next cultivate meditative concentration, stop craving and the net of distraction, and reach the paths of concentration in the form and formless realms. Next cultivate freedom from the outflows, stop the prison of the three realms, and reach the path of nirvāṇa. Next cultivate loving-kindness and compassion, stop seeking only one's own realization, and reach the bodhisattva path. Finally cultivate the true mark, stop the bias of the two extremes, and reach the path of permanent abiding.』

Refuge and precepts, meditative concentration, freedom from the outflows, loving-kindness and compassion, the true mark: each level has something it stops, and each reaches a path. The virtue of a staircase is its solidity; on every step, you know where you stand. The dedicated work for the gradual approach is the Sequential Dharma-Gates of the Perfection of Meditation. Its opening names three layers: taught by Zhizhe, recorded by the disciple Fashen, and revised by the disciple Guanding 〔0475c08–10〕. One sentence states the meaning of gradual progression completely:

「Meditative concentration is hidden and remote; there is no way to enter it all at once. One must proceed from shallow to deep, and therefore the sequence should be distinguished and explained.」 〔《釋禪波羅蜜次第法門》·T46n1916 0476a06–07·待譯〕 『In today's words: Meditative concentration is hidden, deep, and remote; there is no way to enter it all at once. One must proceed from shallow to deep, and therefore its sequence should be clearly distinguished.』

2 · The Indeterminate — A Jewel Reflecting Sunlight

「As for the 『indeterminate,』 it has no separate stages. In relation to the gradual that comes before and the sudden that comes after, it may move earlier or later and be alternately shallow or deep.」 〔《摩訶止觀》·T46n1911 0001c12–13·待譯〕 『In today's words: The indeterminate has no separate stages. In relation to the gradual before it and the sudden after it, it may move earlier or later and be alternately shallow or deep.』

No separate stages—nothing stands in a queue. At a shallow point, depth may suddenly appear; from a deep point, one may return to the shallow. It is like a jewel reflecting the sun, its light and colors turning with it. The dedicated work for the indeterminate approach is The Six Subtle Dharma-Gates, shortened within the text to 「the Six Subtle Gates.」 The six gates are all named at the opening:

「Thus, when Śākyamuni first reached the tree of awakening, he sat cross-legged upon grass and inwardly contemplated mindfulness of breathing: first, counting; second, following; third, calming; fourth, contemplation; fifth, returning; sixth, purification. Through these, the myriad practices unfolded, he subdued Māra, and he accomplished the Way.」 〔《六妙法門》·T46n1917 0549a07–09·待譯〕 『In today's words: Thus, when Śākyamuni first reached the tree of awakening, he sat cross-legged upon a grass seat and inwardly contemplated mindfulness of breathing: first, counting; second, following; third, calming; fourth, contemplation; fifth, returning; sixth, purification. Through these, the myriad practices unfolded, he subdued Māra, and he accomplished the Way.』

Counting the breath, following the breath, calming, contemplation, returning, purification: how are the six gates used? The book teaches you to learn them all first and then choose the one suited to your mind:

「If the mind finds counting suitable, one should settle the mind by means of counting; the same applies through to purification. Use whichever is suitable, without selecting by sequence.」 〔同書·0550c04–06〕 『In today's words: If the mind accords with counting, use counting to settle the mind; the same applies through to purification. Use whichever gate proves suitable, without being bound to a sequence.』

「Use whichever is suitable, without selecting by sequence」: use the gate that accords with your mind. The indeterminate is not an absence of method. It is method following what the mind finds suitable.

3 · The Perfect-and-Sudden — Rising into the Air

「As for the 『perfect-and-sudden,』 from the beginning it takes the true mark as its object; whatever object is approached is itself the middle, and nothing is unreal. Fasten conditions to the Dharma-realm: one thought is the Dharma-realm, and not a single color or fragrance is other than the Middle Way. One's own realm, the buddha realm, and the realm of sentient beings are likewise so. The aggregates and entrances are all such: there is no suffering to abandon. Ignorance and defiling toil are themselves awakening: there is no origination to sever. Extremes and wrong views are all centered and right: there is no path to cultivate. Birth and death are themselves nirvāṇa: there is no cessation to realize.」 〔《摩訶止觀》·T46n1911 0001c23–28·待譯；「圓頓」引號為底本自有〕 『In today's words: The perfect-and-sudden takes the true mark as its object from the very beginning. Whatever object is approached is itself the Middle Way, and nothing is unreal. Fasten conditions to the Dharma-realm: one thought is the Dharma-realm, and not a single color or fragrance is other than the Middle Way. One's own realm, the buddha realm, and the realm of sentient beings are likewise so. The five aggregates and entrances are all such: there is no suffering to abandon. Ignorance and defiling toil are themselves awakening: there is no origination to sever. Extreme and wrong views are all centered and right: there is no path to cultivate. Birth and death are themselves nirvāṇa: there is no cessation to realize.』

From the first step, it takes the true mark as its object; not a single color or fragrance is other than the Middle Way. No suffering to abandon, no origination to sever, no path to cultivate, no cessation to realize: four statements turn the Four Truths over and speak them from the other side. This is the view from the air. It shares one sky with Chapter 7. The object contemplated in the proper practice of the perfect-and-sudden is precisely the 「inconceivable object」: once there is the slightest moment of mind, it immediately contains the three thousand. The complete work for perfect-and-sudden contemplation is the Mohe Zhiguan itself. Its translation is a long road; this book will grow alongside it.

4 · Where to Begin — The Shorter Calming-and-Contemplation

Having seen all three roads, where do you place your feet? For an entry point, Tiantai provides another short work: Essentials for Practicing Calming-and-Contemplation in Seated Meditation. An interlinear note at its opening records alternate titles: 「One title is Calming-and-Contemplation for Beginners; it is also called Shorter Calming-and-Contemplation」 〔T46n1915 0462b02·待譯·卷題夾註〕. “Beginners” means that it was written for those sitting for the first time. The opening first explains why the two terms are 「calming and contemplation」:

「Calming is the initial gate for subduing the bonds; contemplation is the essential means of cutting through delusion. Calming is the good provision that nurtures mind and cognition; contemplation is the wondrous art that spurs spiritual understanding. Calming is the excellent cause of meditative concentration; contemplation is the basis on which wisdom depends.」 〔《修習止觀坐禪法要》·T46n1915 0462b08–11·待譯〕 『In today's words: Calming is the initial gate for subduing the bonds of affliction; contemplation is the essential means of cutting through delusion. Calming is the good provision that nurtures mind and cognition; contemplation is the wondrous art that spurs spiritual understanding. Calming is the excellent cause of meditative concentration; contemplation is the basis on which wisdom depends.』

「Know that these two dharmas are like the two wheels of a cart or the two wings of a bird. If one cultivates only one side, one falls into error and inversion.」 〔同書·0462b13–14〕 『In today's words: Know that the two dharmas of calming and contemplation are like the two wheels of a cart or the two wings of a bird. If one cultivates only one side, one falls into error and inversion.』

Two wheels of a cart, two wings of a bird. What happens if the practice tilts to one side? The book cites a sutra of unknown title:

「If one cultivates only meditative concentration and merit but does not study wisdom, this is called foolishness. If one studies only wisdom but does not cultivate meditative concentration and merit, this is called madness.」 〔同書·0462b15–16〕 『In today's words: If one cultivates only meditative concentration and merit but does not study wisdom, this is called foolishness. If one studies only wisdom but does not cultivate meditative concentration and merit, this is called madness.』

The work has ten gates, listed in its own table of contents:

「First, completing the conditions　Second, rebuking desire　Third, abandoning the hindrances　Fourth, regulation　Fifth, skillful means　Sixth, proper practice　Seventh, the arising of wholesome states　Eighth, discerning Māra　Ninth, treating illness　Tenth, realizing the fruit」 〔同書·0462c03–06〕 『In today's words: First, completing the conditions; second, rebuking desire; third, abandoning the hindrances; fourth, regulation; fifth, skillful means; sixth, proper practice; seventh, the arising of wholesome states; eighth, discerning Māra; ninth, treating illness; tenth, realizing the fruit.』

From assembling the needed conditions to what to do when sitting produces trouble—discerning Māra and treating illness—the path is complete from end to end. The most concrete lines on 『how to sit』 occur in the section on regulating the body:

「Next, straighten the body. First stretch and move the body and all its joints seven or eight times, as in a method of massage. Do not let the hands or feet be out of alignment.」 〔同書·0465c18–20〕 『In today's words: Next, straighten the body. First stretch and move the body and all its joints seven or eight times, as in a massage. Do not let the posture of the hands or feet fall out of alignment.』

「Next, straighten the head and neck. Let the nose and navel face each other. Do not lean to either side, lower or raise the head; let the face remain level and upright.」 〔同書·0465c21–22〕 『In today's words: Next, straighten the head and neck so that the nose and navel face each other vertically. Do not lean to either side, lower or raise the head; let the face remain level and upright.』

「To state the essential point: neither loose nor tight—this is the mark of a regulated body.」 〔同書·0465c29〕 『In today's words: To state the essential point: neither loose nor tight—this is the mark that the body has been properly regulated.』

Let the nose and navel face each other; do not lean to either side. Neither loose nor tight. These are instructions for seated meditation from the Sui, translated line for line above. You can follow them once tonight.

5 · Three Roads, One Seat

How does Tiantai teach a person to sit? The answer has three levels. The stair-climber ascends one level at a time from refuge and precepts. The sunlit jewel uses whichever of the six gates suits the mind. The one who rises into the air fastens a single thought to the Dharma-realm. The Shorter Calming-and-Contemplation has prepared a rope-seat for the beginner. Yet the range of practice is not limited to sitting. The Mohe Zhiguan says, 「Methods of practice are numerous. To state them briefly, there are four: first, constant sitting; second, constant walking; third, half walking and half sitting; fourth, neither walking nor sitting」 〔T46n1911 0011a24–25·待譯〕. Its complete translation is a long road. This chapter gives you the part on which you can act now: first make the body upright, neither loose nor tight. Which road to choose will become clear as you sit.

Author · Shi Huijing CC BY-NC-SA 4.0 · 二〇二六 · 夏