The Sixth Patriarchs Sutra

7:30pm Pacific time

March 9, 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 What contemplation should I use? Chapter 2 Prajna Dharma turns into our way of life,
either being wise or deluded
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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: 2/437

The Buddha himself dwells in the Great Vehicle, and in accord with the Dharmas hes gained, adorned with the power of samadhi and wisdom, he uses these to save living beings. (the Wonderful Dharma Lotus Flower Sutra) 2

Q&A
Question: What contemplation should I use? Answer:

The important point in making contemplation is for the purpose to receive and hold to the principles in our daily lives. There are many contemplative verses to choose from but these four verses in the Vajra (Diamond) Prajna Paramita Sutra are essentials: There is no appearance of self, No appearance of others, No appearance of living beings And no appearance of a life.
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Q&A
All appearances are empty and false, If one sees all appearances As no appearances, Then one sees the Thus Come One.

One who looks for me in forms, Or seeks me in sounds Practices a deviant path And will never see the Thus Come One.

Q&A
All conditioned dharmas Are like a dream, an illusion, a bubble or a shadow Like dew or like a lightning flash Contemplate them thus.

This verse reminds us of wisdom and compassion:

Mind is myriad phenomena, Myriad phenomena are the mind; Emptiness in all phenomena, yet Oneness with everything.
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Chapter 2 Prajna
Sutra: This Dharma-door is the Superior Vehicle, taught

for people of great wisdom and superior faculties. When people of limited faculties and wisdom hear it, their minds give rise to doubt. Why is that? Take for example the rain which the heavenly dragons shower on Jambudvipa. Cities and villages drift about in the flood like thorns and leaves. But if the rain falls on the great sea, its waters neither increase nor decrease.
Comments:

When people of limited faculties and wisdom hear it, their minds give rise to doubt. is analogous to the rain of dharma on dry land where things on dry land do not receive the rain but the rain water floats away. 6

Chapter 2 Prajna
Sutra: Why is that? Take for example the rain which the

heavenly dragons shower on Jambudvipa. Cities and villages drift about in the flood like thorns and leaves. But if the rain falls on the great sea, its waters neither increase nor decrease.
Comments:

This Dharma-door is the Superior Vehicle, taught for people of great wisdom and superior faculties. is analogous to the Dharma rain falling on the great sea. The great sea receives the water naturally.

Chapter 2 Prajna
Sutra: If people of the Great Vehicle, the Most Superior

Vehicle, hear The Diamond Sutra, their minds open up, awaken, and understand. They then know that their original nature itself possesses the wisdom of Prajna.
Comments: The title of the Vajra Prajna Paramita Sutra tells us:

Vajra is indestructible Prajna means literary, contemplative and real appearance wisdom Paramita means reaching the other shore In sum, this Sutra points to the inherent prajna wisdom of our 8 Buddha nature which is ever present.

Chapter 2 Prajna
Sutra: Because they themselves use this wisdom

constantly to contemplate and illuminate, they do not rely on written words.

Comments:

When you constantly contemplate and truly understand the principles of the Vajra Prajna Paramita Sutra, then you understand nothing spoken, nothing attained, and all dharmas are empty in nature. Subhuti, what the Thus Come One speaks of as appearances of dharmas are not appearances of dharmas . Therefore they are called appearances of dharmas.

Chapter 2 Prajna
Sutra: Take for example the rain water. It does not come

from the sky. The truth is that the dragons cause it to fall in order that all living beings, all plants and trees, all those with feeling and those without feeling may receive its moisture. In a hundred streams it flows into the great sea and there unites in one substance. The wisdom of the Prajna of the original nature of living beings acts the same way.
Comments:

The cause for the opening of our wisdom is the Vajra Sutra. And finally, when we do fully uncover our wisdom, we merely 10 unite with the great sea of our inherent prajna wisdom.

Chapter 2 Prajna
Sutra: Good Knowing Advisors, when people of limited

faculties hear this Sudden Teaching, they are like the plants and trees with shallow roots which, washed away by the great rain, are unable to grow.
Comments:

those who, holding the moral precepts ad cultivating blessings, will believe such phrases and accept them as true. You should know that such people have not planted good roots with just one Buddha, two Buddhas, three Buddhas, four or five Buddhas, but they have planted good roots at the places of immeasurable tens of millions of Buddhas. Conversely, those who dont believe this Sutra are those with shallow roots, unable to receive and accept the teachings 11 of the Vajra Sutra.

Chapter 2 Prajna
Sutra: But at the same time, the Prajna wisdom which

people of limited faculties possess is fundamentally no different from the Prajna that men of great wisdom possess.
Comments:

Those of inferior roots also do possess the inherent prajna wisdom in perfection. However, those of deep roots have drawn near to the Triple Jewels for many lives whereas those of inferior roots dont. Therefore the importance of drawing near the Triple Jewel.
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Chapter 2 Prajna
Sutra: Hearing this Dharma, why do they not become

enlightened? It is because the obstacle of their deviant views is a formidable one and the root of their afflictions is deep. It is like when thick clouds cover the sun: if the wind does not blow, the sunlight will not be visible.
Comments:

Why do people of inferior roots not accept the Sudden Teaching even though they may encounter them? It is because of they are being fixated in their deviant views. It is also because they always harbor afflictions and when they are constantly afflicted, how could they understand and see 13 clearly?

Chapter 2 Prajna
Sutra: Prajna wisdom is itself neither great nor small.

Living beings differ because their own minds are either confused or enlightened. Those of confused mind look outwardly to cultivate in search of the Buddha. Not having awakened to their self-nature yet, they have small roots.
Comments:

Every living being has the inherent prajna wisdom which is perfect and complete Confusion is to search for wisdom outside your own self; just like looking for a rabbit with horns Awakening is to look inwards, shine the light inwards
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Chapter 2 Prajna
Sutra: When you become enlightened to the Sudden

Teaching, you do not grasp onto the cultivation of external things. When your own mind constantly gives rise to right views, afflictions and defilement can never stain you. That is what is meant by seeing your own nature.
Comments:

When you become enlightened to the Sudden Teaching means when you intuitively accept the teaching of recognizing your original and see your self nature.

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Chapter 2 Prajna
Sutra: When you become enlightened to the Sudden

Teaching, you do not grasp onto the cultivation of external things. When your own mind constantly gives rise to right views, afflictions and defilement can never stain you. That is what is meant by seeing your own nature.
Comments:

When you recognize the original mind, you are never apart from the original mind.

What does it involve?....

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Chapter 2 Prajna
Sutra: Good Knowing Advisors, the ability to cultivate the

conduct of not dwelling inwardly or outwardly, of coming and going freely, of casting away the grasping mind, and of unobstructed penetration, is basically no different from The Prajna Sutra.
Comments:

When you do not dwell inwardly or outwardly, it is your mind that does not dwell anywhere, or your mind is not attached anywhere. Because the mind is not attached anywhere, we retain no memory of any thoughts, we are also not fixated in our views.
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Chapter 2 Prajna
Sutra: Good Knowing Advisors, the ability to cultivate the

conduct of not dwelling inwardly or outwardly, of coming and going freely, of casting away the grasping mind, and of unobstructed penetration, is basically no different from The Prajna Sutra.
Comments:

Casting away the grasping mind is to let go of attachments. The reason why we can let go of attachments is because we see through the reality of matters that they are empty and false.
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Chapter 2 Prajna
Sutra: Good Knowing Advisors, all Sutras and writings of

the Great and Small Vehicles, the twelve divisions of Sutras, have been devised because of people and established because of the nature of wisdom.
Comments:

The Buddha spoke because of confusion in the minds of living beings. To turn around the confused minds, the Buddha uses words of wisdom so that living beings understand and no longer remain ignorant about the nature of this world of existence.
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Chapter 2 Prajna
Sutra: If there were no people the ten thousand dharmas

would not exist. Therefore you should know that all dharmas are originally postulated because of people, and all Sutras are spoken for their sakes.
Comments:

Because the myriads types of people with their individual confusion and dullness, the Buddha spoke myriad types of Dharmas. Some are confused by wealth; some are confused by fame and so on. Living beings have various degrees of confusion.
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Chapter 2 Prajna
Sutra: Some people are deluded and some are wise; the

deluded are small people and the wise are great people.

Comments:

Confused people are referred to as small people because their minds are skewed to the self as important. Wise people are referred to as great people because their minds have opened up and understand that the universe is just their mind.

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Chapter 2 Prajna
Sutra: The deluded question the wise and the wise teach

Dharma to the deluded. When the deluded people suddenly awaken and understand, their minds open to enlightenment and they are no longer different from the wise.
Comments:

Deluded people are people who are ignorant to the principle that this world is just a manifestation of the mind; being empty and false appearances of the mind. And so deluded people attach to this world thinking it is existing and real.
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Chapter 2 Prajna
Sutra: The deluded question the wise and the wise teach

Dharma to the deluded. When the deluded people suddenly awaken and understand, their minds open to enlightenment and they are no longer different from the wise.
Comments:

Yet deluded people has the inherent prajna wisdom to which they can suddenly awaken to.

Once awakened, the deluded is no different than the wise.

What do the deluded awakened to?
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Chapter 2 Prajna
Here is an explanation by the Venerable Master Hsuan Hua on enlightenment of the deluded:

Karma ended, emotion emptied, is the true Buddha. Karma heavy, emotion turbid, is the living being. Enlightenment is here: put down defiled thoughts and pick up the pure. What are defiled thoughts? Thoughts of desire are defiled thoughts. I will make it even clearer: thoughts of sexual desire are defiled thoughts. You should clearly recognize your thoughts of sexual desire
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Chapter 2 Prajna
Should you give way to sexual desire with your body, then the action of your body, your body karma is impure. If you talk about sex, the action of your mouth is impure. If you constantly think about sex, your mind karma is impure. However, if you are without offense in body, mouth and mind, you are not far from Buddhahood.

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Chapter 2 Prajna
Most people turn their backs on enlightenment and unite themselves with the dust of external objects and states. Falling into states of emotion and desire they become defiled. Leaving emotion and desire behind and turning your back on the dust, you are united with enlightenment. You are clear and pure and can realize Buddhahood.

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Chapter 2 Prajna
Sutra: Good Knowing Advisors, unenlightened, the Buddha

is a living being. At the time of a single enlightened thought, the living being is a Buddha. Therefore you should know that the ten thousand dharmas exist totally within your own mind. Why dont you, from within your own mind, suddenly see the true suchness of your original nature?
Comments:

Enlightenment or delusion is just the thoughts in the mind; whether there is thoughts of greed, anger or delusion. It boils down to whether we are convinced that the ten thousand dharmas exist totally within your own mind.
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Chapter 2 Prajna
Sutra: Good Knowing Advisors, unenlightened, the Buddha

is a living being. At the time of a single enlightened thought, the living being is a Buddha. Therefore you should know that the ten thousand dharmas exist totally within your own mind. Why dont you, from within your own mind, suddenly see the true suchness of your original nature?
Comments:

the ten thousand dharmas exist totally within your own mind means that mind is the myriad phenomena; myriad phenomena are the mind. Understanding thus, 1. we perceive everthing to be empty, being a manifestation of our minds. 28 2. we will not be attached to and turned by phenomena.

Chapter 2 Prajna
Sutra: The Bodhisattva-shila Sutra says, Our fundamental

self-nature is clear and pure. If we recognize our own mind and see the nature, we shall all perfect the Buddha Way.
Comments:

The Buddha says, The precious, enlightened mind is perfect in everyone. World Honored One, the ground of fruition is bodhi; nirvana; true suchness; the Buddha-nature; the amalaconsciousness; the empty treasury of the Thus Come One; the great, perfect mirror-wisdom. But although it is called by these seven names, it is pure and perfect, its substance is durable, like royal vajra, everlasting and 29 indestructible. (Shurangama Sutra)

Chapter 2 Prajna
Sutra: The Bodhisattva-shila Sutra says, Our fundamental

self-nature is clear and pure. If we recognize our own mind and see the nature, we shall all perfect the Buddha Way. The Vimalakirti Nirdesha Sutra says, Just then, suddenly regain your original mind.
Comments:

The Blessed One replied: Transcendental Intelligence is the inner state of self-realization of Noble Wisdom. It is realized suddenly and intuitively as the "turning-about" takes place in the deepest seat of consciousness; it neither enters nor goes out it is like the moon seen in water. Transcendental Intelligence is not subject to birth nor destruction; it has nothing to do with combination nor concordance; it is devoid of attachment and accumulation; it 30 transcends all dualistic concepts. (Lankavatara Sutra)

Chapter 2 Prajna
Sutra: Good Knowing Advisors, when I was with the High

Master Jen, I was enlightened as soon as I heard his words, and suddenly saw the true suchness of my own original nature.
Comments:

The Patriarch covered them with his precept sash so they could not be seen, and he explained The Diamond Sutra for him down to the line, One should produce a thought that is nowhere supported. At the moment he heard those words, Hui Neng experienced the great enlightenment and he knew that all the ten thousand dharmas are not separate from the self- nature.
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Chapter 2 Prajna
Sutra: That is why I am spreading this method of teaching

which leads students of the Way to become enlightened suddenly to Bodhi as each contemplates his own mind and sees his own original nature.
Comments:

Great Master 6th Patriarch is a Bodhisattva who shares his knowledge for the benefit of all.

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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 their endless night. Because our hearts are one, this world of pain turns into paradise; 33 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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