the sixth patriarch's sutra may 4, 2012 lecture

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

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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


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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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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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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Sutra:


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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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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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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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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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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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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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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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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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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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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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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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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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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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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the sixth patriarch's sutra may 4, 2012 lecture

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