The Sixth Patriarchs Sutra

7:30pm Pacific time

May 4, 2012 lecture

as outlined by a Buddhist monk
at 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 Sudden
Teaching 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 and hearing, 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, speak

of the way to sufferings end, and demonstrate Nirvana. Although I speak of Nirvana, it is not true extinction.(the
Wonderful 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 if
the flu does not exist.

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 the past. The Great Compassion Dharani mantra or the Buddha Medicine Masters Dharani mantra or the Moonlight Bodhisattva mantra 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.

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 Sudden Teaching is seeing the nature by recognizing the original mind by putting down the false acquired mind Elaboration

The original mind is empty and clear of attachments whereas the false mind perceives this world to be existing and real, the basis for love and hate. Sudden is the ability to quickly The ability to comprehend is the comprehend and accept the keen sense faculties, the deep principle of emptiness. roots in Dharma. All teachings lead us to abide in The original mind is free of the original mind attachments and unconditioned.

Chapter 2 Prajna summation of sudden teaching

Summary of verse without mark Affliction is samsara, bodhi is nirvana; originally there was nothing at all, not even appearance of names. Bodhi is the ever present original self nature without appearances and names Nothing will hinder as we constantly see our own transgressions Elaboration Affliction and bodhi are appearances or states of mind that moves; original mind is unmoving. Fundamentally, people are enlightened and without appearance of the 3 obstructions.
Karmic obstacles, afflictions (troubles and worry), and karmic retribution

Because our original bodhi mind is within our self nature, cultivation is to self reflect and self realize. 8

Chapter 2 Prajna summation of sudden teaching

Summary of verse without mark Dont seek outside, Elaboration Turn the light of attention within yourself, being focused on practice instead of being distracted. Exhortation not to procrastinate, to try our best being mindful of our original mind. A common mistake is to find fault because of the appearance of the ego self. I see my own transgressions but not the transgressions of others; 9 focused in mind.

Dont have regrets at lifes end; cultivation is our way of life Be mindful of your practice, a true cultivator doesnt find fault in others. I see yet not see.

Chapter 2 Prajna summation of sudden teaching

Summary of verse Elaboration

Stop finding fault and Self mastery of our mind is just this: you cease love and hate dont find fault in others as it is the source of love and hate. If you hope to teach Note you hope implying the Great others, you must have Master doesnt encourage. The the perfect expedients emphasis is to cultivate yourself first so to help and not hinder that you have true wisdom before you their progress expediently teach others to progress and not retreat. Wisdom before compassion Buddhadharma/ bodhi is Pure land is pure mind, bodhi is here in this world. affliction, it is just your state of mind. Right view is the resolve First, turnaround from wrong to right; then let go of a view of self so to return to transcend from the 10 mundane; yet bodhi is to the original mind that is empty and beyond right and wrong. clear of any appearance

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 hear these 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 that they can awaken to their original mind. The ultimate intent is full realization of their inherent prajna wisdom.

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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 hearing the Dharma? Does listening or reading dharma makes us joyful?

Do Sages roam in this present time of turmoil?

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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

Chapter 3 Doubts and questions

Doubt is the inverse of believe or uncertainty to apply the principles 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 heard the 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.
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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 speaks the same as the doctrine of Bodhidharma? The Master replied, It is.
Comments:

The teachings of Great Masters echoes the teaching of the Buddha; 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

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, given sanction 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 21 Bodhidharma had to disagree with this show of mark of self.

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 the cultivation 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.
22 There is no merit and virtue when there is conditioned giving.

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 the cultivation of blessings.
Comments:

When giving becomes unconditioned, then blessings become immeasurable and there is merit in this virtuous manner of giving.
23 The merit in unconditioned giving nurtures our Dharma body.

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:

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 no appearance. 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 your original mind. When we are always mindful of our original mind, every of our 26 actions is merit and virtue.

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

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, 29 without high or low.

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 their endless night. Because our hearts are one, this world of pain turns into paradise; 30 May all become compassionate and wise (2x)

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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