The Sixth Patriarch's Sutra February 10, 2012 Lecture

8/3/2019 The Sixth Patriarch's Sutra February 10, 2012 Lecture

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The Sixth Patriarch’s SutraFebruary 10, 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 atwww.wondrousdharma.org)

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Q&A What is the false mind, created within themind?

Chapter 2 – Prajna – the meaning and practice of prjana

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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, wonderfulDharma,

• In a hundred thousand million eons, is difficult to

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encounter,• Now that I’ve come to receive and hold it, within my sight

and hearing,• I vow to fathom the Thus Come One’s true and actual

meaning.

Exhortation to uphold the Buddhadharma:

“The Buddhas appear in the world only for the sake of this One Real Matter; tothe end they will not use the small vehicle to rescue living beings.” (the

Wonderful Dharma Lotus Flower Sutra)



Q&ABackground:Awakening is understanding that mind and myriad

phenomena are in substance one and the same and myriadphenomena are empty in nature, we don’t go grasping at

phenomena and…… turning our sense organs inward; having

‘no mind’ for the myriad phenomena because we don’t want tocreate another false mind whilst we are presently in the midst ofthe mind.

Answer:

• The false mind that comes when we pursue the myriadphenomena is the 6th and 7th conscious mind where

discrimination and deliberation takes place respectively.

• Both these conscious minds interpret the myriad phenomena

through 5 sense organs of eye, ear, nose, tongue and bodysensation.3



Q&A

• Even though the 5 sense organs mentioned may not pursueany phenomena, still the 6th and 7th conscious mind will pursue

the shadows of discrimination that were previously stored in the

8th storehouse consciousness.

• Our 6th conscious mind makes continual discrimination on the

myriad phenomena because we do not know that the myriadphenomena were our karmic actions that cause the gathering of

the resulting effect in the myriad phenomena when conditionsripen.

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Q&A

• The origin of the discriminations is our having the fallacy thatthis present body of ours is the self, thereby making

deliberations that benefit the false self where…

1. …we give rise to the thought of greed for phenomena we like

. …we g ve r se o e oug o anger or p enomena we s e

3. …that eventually results in our giving rise to delusional

thoughts.

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Q&A

• These discriminating and deliberating thoughts from the 6th and7th conscious mind continues since the time when we first gave

rise to the ignorant thought that there is a self within the myriadphenomena; …

…myriad phenomena when our mind moves to try to understandsomething that we already understood, a case of ‘putting a

head on top of a head’ thereby creating a ‘something’ out of

nothing.

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Q&A

• Though some Buddhists may know that this body of ours is afalse retribution self comprising a false body and the false mind

that feels, thinks and acts on its consciousness to self benefit

still we do not wake up from this fallacy because….

• …of our dee seated attachments or habits of clin in on to the

ego false self until such time when…

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Q&A

• The gist of the final teachings of the Buddha during the Lotus-Nirvana period is that …

• …it is hard to encounter this teaching that the ultimate intent of

the Buddhadharma is

‘

phenomena, myriad phenomena are the mind’, from theabsolute nothingness of the original mind comes the myriadphenomena of the universe…

2. The vision to lead living beings to return to the purity of the

original mind which is empty and clear.

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Q&A

• With the proper knowledge that ‘mind is the myriadphenomena’, we recognize the original mind by regarding the

myriad phenomena as fundamentally empty being manifested

by the false 6th

and 7th

conscious mind; the wisdom of havingabsolute nothingness retained in the mind

• With the knowledge of the universe that ‘myriad phenomenaare the mind’, we give rise to compassionate regard for myriadphenomena because they are just our original mind.

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Q&A

• The practical interpretation of ‘mind is myriad phenomena,myriad phenomena are the mind’ is that…

• …we do wholesome deeds as if in a dream, (myriad phenomena is

the mind)…

• …yet we keep our minds clear pertaining whilst engaging in

these deeds (mind is myriad phenomena).

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Chapter 2 Prajna

• Sutra: “Good Knowing Advisors, the ability of one’s ownnature to contain the ten thousand dharmas is what ismeant by ‘great.’ The myriad dharmas are within the natureof all people.

Comments:

•

the false came from the true and it will return back to the trueeventually.

• How unexpected! The self nature produces the myriaddharmas.

• The dharma of anuttarasamyaksambodhi is the awakening tothe teaching of “being level and equal, without high or low.”12



Chapter 2 Prajna

• Sutra: “If you regard all people, the bad as well as thegood, without grasping or rejecting, without producing adefiling attachment, your mind will be like empty space.Therefore it is said to be ‘great,’ ‘Maha.’”

Comments:

• Don’t discriminate the false and the true because both false and

true are false appearances.

• The original self nature is non dual because everything comes

from the self nature.

• The dharma of anuttarasamyaksambodhi is the awakening tothe teaching of “being level and equal, without high or low.”

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Chapter 2 Prajna

• Sutra: “Good Knowing Advisors, the capacity of the mindis vast and great, encompassing the Dharma realm.”

Comments:

• Buddhadharma is about opening up our minds that the entiredharma realm to the ends of empty space is just our minds.

• For example, when we do transference of merit and virtue, wetransfer it to the entire dharma realm to the ends of empty

space and not merely planet earth.

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Chapter 2 Prajna

• Sutra: “Good Knowing Advisors, the capacity of the mindis vast and great, encompassing the Dharma realm. Itsfunction is to understand clearly and distinctly. Its correct

function is to know all. All is one; one is all.• Coming and going freely, the mind’s substance is

unobstructed. That is Prajna.”

Comments:

• When we get involved in trivialities, we fail to comprehend thebig matter of ultimate Reality which the mind is capable of

comprehending clearly and distinctly everything.

• The ultimate Reality is…

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Chapter 2 Prajna

• Sutra: “Good Knowing Advisors, the capacity of the mindis vast and great, encompassing the Dharma realm. Itsfunction is to understand clearly and distinctly. Its correct

function is to know all. All is one; one is all.• Coming and going freely, the mind’s substance is

unobstructed. That is Prajna.”

• When we understand that “all is one; one is all” the mind will no

longer be deceived by the myriad phenomena. Why is this so?

• It is because myriad phenomena is the mind and being turnedby the myriad phenomena and grasping them is just graspingour own mind a case of…

• …creating a mind within a mind or putting a head on top of anexisting head.

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Chapter 2 Prajna

• Sutra: “Good Knowing Advisors, all Prajna wisdom isproduced from one’s own nature; it does not enter from theoutside.”

Comments:

• The understanding that “all is one, one is all” comes from thew s om o un ers an ng a s m n s w n our se na ure.

• There is no need to seek this mind from outside; the originalmind is just our inherent self nature.

• Therefore our self nature contains inherent prajna wisdom.

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Chapter 2 Prajna

• Sutra: “Good Knowing Advisors, all Prajna wisdom isproduced from one’s own nature; it does not enter from theoutside. Using the intellect correctly is called the natural

function of one’s true nature. One truth is all truth.”Comments:

• “Using the intellect correctly” is to turn the confused intellectual

understanding ultimate Reality.

• In one penetration, suddenly everything is understood. What is

being penetrated in one truth is all truth?

• The ultimate Reality that all dharmas are empty of

characteristics because “mind is myriad phenomena; myriadphenomena are the mind.”

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Chapter 2 Prajna

• Sutra: “The mind has the capacity for great things, and isnot meant for practicing petty ways. Do not talk aboutemptiness with your mouth all day and in your mind fail to

cultivate the conduct that you talk of. That would be like acommon person calling himself the king of a country,which cannot be. People like that are not my disciples.”

• Now that you know that you have the inherent prajna wisdom,do not engage in cultivation that does not point to the mind.

• Do not have inferiority complex: go for the essential teaching toreturn to your original mind because your self nature is no less

perfect than the Buddha.

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Chapter 2 Prajna

• Sutra: “The mind has the capacity for great things, and isnot meant for practicing petty ways. Do not talk aboutemptiness with your mouth all day and in your mind fail to

cultivate the conduct that you talk of. That would be like acommon person calling himself the king of a country,which cannot be. People like that are not my disciples.”

• Talking of emptiness without practice is intellectual Chan; it is ofno use.

• At all times and in all places, keep your mind empty ofafflictions and clear of attachments.

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Chapter 2 Prajna

• Sutra: “Good Knowing Advisors, what is meant by‘Prajna?’ Prajna in our language means wisdom.Everywhere and at all times, in thought after thought,

remain undeluded and practice wisdom constantly; that isPrajna conduct. ”

Comments:

is prajna wisdom.

• Literary, contemplative and real appearance prajna.

• Real appearance is the one appearance that does notdistinguish emptiness from existence.

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Chapter 2 Prajna

• Sutra: “Prajna is cut off by a single deluded thought. Byone wise thought, Prajna is produced.”

Comments:

• Prajna originate from our mind and finds expression is how wethink

• When our thoughts are without appearance of self, others,living beings and a life that is exercising prajna wisdom.

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Chapter 2 Prajna

• Sutra: “They speak of it with their mouths, but their mindsare always deluded. They constantly say of themselves, ‘Icultivate Prajna!’ and though they continually speak of

emptiness, they are unaware of true emptiness.Comments:

discrimination in your mind.

• Delusion is when you can’t let go of the appearance of the ego

self, others, living beings and a life in your thought.

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Chapter 2 Prajna

• Sutra: “Prajna, without form or mark, is just the wisdommind. If thus explained, just this is Prajna wisdom.”

Comments:

• Prajna is the wisdom mind that is altruistic; without appearanceof a self and others.

• It is when you understand reality of the myriad phenomena as just the mind.

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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

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• , ,

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)



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 February 10, 2012 Lecture

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