the sixth patriarch's sutra may 4, 2012 lecture
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8/2/2019 The Sixth Patriarch's Sutra May 4, 2012 Lecture
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The Sixth Patriarchs Sutra7:30pm Pacific timeMay 4, 2012 lecture
as outlined by a Buddhist monkat 1777 Murchison Drive, Burlingame, California 94010, open to public(phone 650-6925912)
(Listen live or recorded audio explanations at
www.wondrousdharma.org)
Q&A Applying Dharma when we are sick
Chapter 2 Prajna summarizing the SuddenTeaching of no mark
Chapter 3 Doubts and questions
[Subscribe to the free Dharma newsletter atwww.wondrousdharma.org]
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Verse for opening a sutra
Na Mwo Fundamental Teacher Shakyamuni Buddha (3x) Homage to the Dharma Jewel Platform Sutra (3x)
The unsurpassed, deep, profound, subtle, wonderful Dharma,
In a hundred thousand million eons, is difficult to encounter,
Now that Ive come to receive and hold it, within my sight andhearing,
I vow to fathom the Thus Come Ones true and actual meaning.
Exhortation to uphold the Buddhadharma:
Therefore, Shariputra, I set forth expedients for them, speakof the way to sufferings end, and demonstrate Nirvana.Although I speak of Nirvana, it is not true extinction.(theWonderful Dharma Lotus Flower Sutra)
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Question
Question: How does the Buddhadharma addresses our problem of
sickness such as the misery of having flu?
Answer:
When the body is sick, is the mind sick?
When the mind is miserable, then the mind is also sick.
When the body is sick, but the mind is peaceful and happy and
accepting sickness as just the reality of life then the mind is not
sick. Though the body may be in pain from flu, the mind is still ever cheerful as ifthe flu does not exist.
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Question
The reality is that we are sick because we did not take care of
this body.
Despite having taken care of the body, the reality is the body
can also contact illness due to karmic causes planted in thepast.
The Great Compassion Dharani mantra or the Buddha
Medicine Masters Dharani mantra or the Moonlight Bodhisattvamantra or the Chapter on Bodhisattva Medicine King in the
Dharma Flower Sutra can cure illness.
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Question
When we are sick, it is a reminder that this body of ours is
impermanent and it is not our real self but a possession; the
wisdom of turning sickness into wise contemplation.
Sickness affirms the principle that life is suffering; the problem
is we tend to quickly forget when we recover from it.
Sickness is a reminder that we should not waste time and pass
this life in vain by cultivating and making vows to cultivate in life
after life.
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Question
Question: How can we summarize the prose section of Chapter 2
Prajna in one sentence?
Answer:
Mahaprajnaparamita is the
inherent
perfect clarity and conduct within us that leads to stillness of mind that is
beyond thinking of good or evil
as a result of having no mind for sense objects, and being without false thoughts of a self, others, living beings and
a life.
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Chapter 2 Prajna summation of Sudden Teaching
Summary of verse without
mark
Elaboration
Sudden Teaching is seeing the
nature by recognizing theoriginal mind by putting down
the false acquired mind
The original mind is empty and
clear of attachments whereasthe false mind perceives this
world to be existing and real,
the basis for love and hate.
Sudden is the ability to quickly
comprehend and accept the
principle of emptiness.
The ability to comprehend is the
keen sense faculties, the deep
roots in Dharma.
All teachings lead us to abide inthe original mind
The original mind is free ofattachments and unconditioned.
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Chapter 2 Prajna summation of sudden teaching
Summary of verse without
mark
Elaboration
Affliction is samsara, bodhi is
nirvana; originally there wasnothing at all, not even
appearance of names.
Affliction and bodhi are
appearances or states of mindthat moves; original mind is
unmoving.
Bodhi is the ever present
original self nature without
appearances and names
Fundamentally, people are
enlightened and without
appearance of the 3 obstructions.Karmic obstacles, afflictions (troubles and
worry), and karmic retribution
Nothing will hinder as we
constantly see our own
transgressions
Because our original bodhi mind
is within our self nature,
cultivation is to self reflect and
self realize. 8
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Chapter 2 Prajna summation of sudden teaching
Summary of verse without
mark
Elaboration
Dont seek outside, Turn the light of attention within
yourself, being focused onpractice instead of being
distracted.
Dont have regrets at lifes end;
cultivation is our way of life
Exhortation not to procrastinate,
to try our best being mindful of
our original mind.
Be mindful of your practice, a
true cultivator doesnt find faultin others.
A common mistake is to find
fault because of the appearanceof the ego self.
I see yet not see. I see my own transgressions but
not the transgressions of others;
focused in mind.9
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Chapter 2 Prajna summation of sudden teaching
Summary of verse Elaboration
Stop finding fault and
you cease love and hate
Self mastery of our mind is just this:
dont find fault in others as it is the
source of love and hate.If you hope to teach
others, you must have
the perfect expedients
to help and not hindertheir progress
Note you hope implying the Great
Master doesnt encourage. The
emphasis is to cultivate yourself first so
that you have true wisdom before youexpediently teach others to progress
and not retreat. Wisdom before compassion
Buddhadharma/ bodhi ishere in this world.
Pure land is pure mind, bodhi isaffliction, it is just your state of mind.
Right view is the resolve
to transcend from the
mundane; yet bodhi is
First, turnaround from wrong to right;
then let go of a view of self so to return
to the original mind that is empty and10
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Chapter 2 Prajna
Sutra:
The verse on the Sudden Teaching without appearance is the
wisdom of the Sages and can be summarized in one sentence:
Sudden Teaching is to see the original self nature
by quickly and constantly recognizing the original mind
that is beyond dualities of affliction and bodhi, false and true by turning the light of attention to your practice;
bodhi begins with having the right views of no-thought, no
remembrance, no attachment no false thing viz. sexual desire
and
then putting away the notion of right and wrong, sagely and
mundane.
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Chapter 2 Prajna
Sutra: The Master said further, In the Ta Fan Temple I have
just now spoken the Sudden Teaching, making the
universal vow that all living beings of the Dharma-realm
will see their nature and realize Buddhahood as they hearthese words.
Comments:
The first Dharma in this Sutra is Prajna.
The Great Master summarizes the essentials of prajna wisdom
in his verse of the Sudden Teaching.
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Chapter 2 Prajna
The intent of speaking the Dharma is to benefit people so thatthey can awaken to their original mind.
The ultimate intent is full realization of their inherent prajnawisdom.
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Chapter 2 Prajna
Sutra: Then among Magistrate Wei and the officials, Taoists
and lay-people who heard what the Master said, there were
none who did not awaken.
Comments:
Everyone in the assembly understand and awaken to their
original mind.
But how many put into practice in their daily life?
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Chapter 2 Prajna
Sutra: Together they made obeisance and exclaimed with
delight, Good indeed! Who would have thought that in
Ling Nan a Buddha would appear in the world?
Comments:
People made obeisance because they are reverent and
respectful to the Great Master and his teachings.
Delight is the joy of dharma. Those in the assembly rejoice and were
delighted. The question we have to self reflect: do we rejoice with delight on hearingthe Dharma? Does listening or reading dharma makes us joyful?
Do Sages roam in this present time of turmoil?15
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Chapter 3 Doubts and questions
Sutra:
Chapter 2 Doubts and questions
Comments:
Why is the next chapter about doubts and questions?
If there is no doubt, people would have wholeheartedly practice
and become sages; but it is only the rare few who are able to
do so.
The Buddha spoke for 49 years and the essence of the
teachings is contained in the Tripitaka. But it still needs
continual elaboration because of the countless scenario in life.16
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Chapter 3 Doubts and questions
Doubt is the inverse of believe or uncertainty to apply theprinciples when faced with lifes reality.
From believe, understanding must follow.
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Chapter 3 Doubts and questions
Sutra:
One day, Magistrate Wei arranged a great vegetarian feast
on behalf of the Master.
Comments:
A great vegetarian feast is an expedient to attract a great many
people to have affinities with the Great Master and also to listen
to his dharma.
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Chapter 3 Doubts and questions
Sutra:
After the meal, the Magistrate asked the Master to take his
seat. Together with officials, scholars, and the assembly,
he bowed reverently and asked, Your disciple has heardthe High Master explain the Dharma. It is truly
inconceivable. I now have a few doubts and hope you will
be compassionate and resolve them for me.
Comments:
The tradition of seeking Dharma after a meal was set by
Buddha Shakyamuni.
When you have doubts, you seek answers from a good
knowing advisor. The reputation and virtue of GM is a vessel worthy to seek
blessings and wisdom from. 19
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Chapter 3 Doubts and questions
Sutra:
The Master said, If you have any doubts, please ask me
and I will explain.
The Honorable Wei said, Is not what the Master speaksthe same as the doctrine of Bodhidharma?
The Master replied, It is.
Comments:
The teachings of Great Masters echoes the teaching of theBuddha; they may use different words but the meaning and the
principles are all the same: for the severance of attachment and
realization of bodhi.20
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Chapter 3 Doubts and questions
Sutra:
The Magistrate asked, Your disciple has heard that when
Bodhidharma first instructed the Emperor Wu of Liang, the
Emperor asked him, All my life I have built temples, givensanction to the Sangha, practiced giving, and arranged
vegetarian feasts. What merit and virtue have I gained?
Bodhidharma said, There was actually no merit and
virtue.
I, your disciple, have not yet understood this principle
and hope that the High Master will explain it.
Comments:
Emperor Wu was expecting a praise without realizing he was
just displaying clearly a mark of self; so the Patriarch
Bodhidharma had to disagree with this show of mark of self.21
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Chapter 3 Doubts and questions
Sutra:
The Master said, There actually was no merit and virtue.
Do not doubt the words of a sage. Emperor Wu of Liangs
mind was wrong; he did not know the right Dharma.Building temples and giving sanction to the Sangha,
practicing giving and arranging vegetarian feasts is called
seeking blessings. Do not mistake blessings for merit and
virtue. Merit and virtue are in the Dharma body, not in thecultivation of blessings.
Comments:
There was no merit and virtue because the giving has created a
condition of an appearance of self and so it is just a heavenly
blessings.
There is no merit and virtue when there is conditioned giving.22
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Chapter 3 Doubts and questions
Sutra:
The Master said, There actually was no merit and virtue.
Do not doubt the words of a sage. Emperor Wu of Liangs
mind was wrong; he did not know the right Dharma.Building temples and giving sanction to the Sangha,
practicing giving and arranging vegetarian feasts is called
seeking blessings. Do not mistake blessings for merit and
virtue. Merit and virtue are in the Dharma body, not in thecultivation of blessings.
Comments:
When giving becomes unconditioned, then blessings become
immeasurable and there is merit in this virtuous manner ofgiving.
The merit in unconditioned giving nurtures our Dharma body.23
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Chapter 3 Doubts and questions
Sutra:
The Master said further, Seeing your own nature is merit,
and equanimity is virtue. To be unobstructed in every
thought, constantly seeing the true, real, wonderfulfunction of your original nature is called merit and virtue.
Comments:
Why did the Great Master follow up by saying Seeing your own
nature is merit and equanimity is virtue?
Equanimity is the virtue within us in not distinguishing self and
others; being level and equal.
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Chapter 3 Doubts and questions
When there is equanimity in giving, then there is merit in the
giving as you are seeing your own nature which has noappearance.
Therefore turning giving from conditioned to unconditioned
becomes the merit of seeing your original nature.
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Chapter 3 Doubts and questions
Sutra:
The Master said further, Seeing your own nature is merit,
and equanimity is virtue. To be unobstructed in every
thought, constantly seeing the true, real, wonderful
function of your original nature is called merit and virtue.
Comments:
To be unobstructed in every thought is to be mindful.
Constantly seeing the true, real, wonderful function of your
original nature is to be at all times not be apart from youroriginal mind.
When we are always mindful of our original mind, every of ouractions is merit and virtue.26
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Chapter 3 Doubts and questions
Sutra:
Inner humility is merit and the outer practice of reverence
is virtue. Your self-nature establishing the ten thousand
dharmas is merit and the mind-substance separate from
thought is virtue.
Comments:
The merit arising from doing all deeds whether big or small, is
the merit in benefiting others.
When the mind is without the thought of having benefited
others, then this is virtue.
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Chapter 3 Doubts and questions
Sutra:
Not being separate from the self-nature is merit, and the
correct use of the undefiled (self-nature) is virtue. If you
seek the merit and virtue of the Dharma body, simply act
according to these principles, for this is true merit and
virtue.
Comments:
Not being separate from the self nature is merit is when we are
not being apart from the nature that is without discrimination.
When we discriminate in our bodily actions, such actions have
no merit.28
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Chapter 3 Doubts and questions
Sutra:
Not being separate from the self-nature is merit, and the
correct use of the undefiled (self-nature) is virtue. If you
seek the merit and virtue of the Dharma body, simply act
according to these principles, for this is true merit and
virtue.
Comments:
The correct state of mind is the mind without discrimination; the
virtue of the original mind.
True merit and virtue is when both bodily actions and the mind
accords with our original nature which is level and equal,
without high or low. 29
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Dedication of merit
May every living beings,
Our minds as one and radiant with light
Share the fruits of peace, with hearts of goodness
luminous and bright. If people hear and see, how hands and hearts can find in
giving unity
May their minds awake, to great compassion, wisdom
and to joy. May kindness find reward; may all who sorrow leave their
grief and pain;
May this boundless light break the darkness of theirendless night.
Because our hearts are one, this world of pain turns intoparadise;
May all become compassionate and wise (2x)
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Dedication of merit
I vow that merit made from this deed will become,
Adornments for the Pure Land of Bu-ddhas. Repaying the four kinds of kindness above,
And aiding those in three paths below.
May all who see and hear of this deed Bring forth the resolve to reborn
In the Land of Ultimate Bliss.
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