20110416 six paramitas and fourth patriarch
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Updated Mar 2010
Buddhist Association of Canada
Cham Shan Temple
Updated Mar 2010
Buddhist Association of Canada
Cham Shan Temple
ná mó fó tuó
南 無 佛 陀
Namo Buddha
ná mó dá mó
南 無 達 摩
Namo Dharma
ná mó sēng qié
南 無 僧 伽
Namo Sangha
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
The Fourth Patriarch Dàoxìn was a native of Hénèi (河內, 今河
南沁陽縣). His lay surname was Sīmǎ (司馬) . Born on
March 3rd (according to the Lunar Calendar) in 580CE. He
demonstrated exceptional ability and interest in the Mahāyāna
( ) school of Mādhyamaka ( ) at a young age, as
though he had studied it in previous lives. He became a
novice monk at the age of seven. Despite repeatedly advising
his teacher to do so, his tonsure Master did not uphold the
monastic precepts. To no avail, he upheld the precepts on his
own for five years without his Master’s knowledge. Hearing
of two hermits practicing in Wǎngōng Mountain (皖公山, 今
安徽潛縣), he went off to follow them. The two hermits,
who happened to be the Third Patriarch Sēngcàn and Chán
Master Ding (定禪師), were hiding from the Buddhist
Prosecution in Northern China. There he studied Chán from
Sēngcàn and became enlightened.
The Fourth Chán Patriarch Dàyī Dàoxìn(580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
According to the first scroll of TheCompendium of Five Lamps:In 592, as a novice, Dàoxìn came topay respect to the Third PatriarchSēngcàn and asked: “GreatCompassionate Master, please teachme the Way of Liberation.”
Sēngcàn asked: “Who is constrainingyou?”Dàoxìn replied: “No one.”Sēngcàn said: “Then why asking forliberation?”Dàoxìn was awakened with suchwords.
The Fourth Chán Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Actually, our feeling of pressure and stress isnot caused by the outside world, but by ourown mind. We feel not free because ourmind is inverted and deluded. That is, themind is stuck scheming, discriminating, andgrasping. If we can break through suchdelusions, realizing that they come fromnowhere and go nowhere, without anyessence whatsoever, then we would findourselves free from their bindings -liberated right there and then. If our mind isnot free, we are not at ease no matterwhere we go. The matter of liberation hasto do with the mind and nothing about theoutside world.
The Fourth Chán Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Dàoxìn stayed and served Master Sēngcàn for aboutnine years to repay the kindness, as well as tostrengthen his practice. Master Sēngcàn hammeredhis understanding to perfection, then transmitted theBowl and Robe to him with the following verse:
華種雖因地,從地種華生。With the earth as a condition, flower grows from theflower seed,
若無人下種,華地盡無生With no one (ātman) sowing the seed, no flower grows -ever.
Sēngcàn also said, “My Master (Huìkě) transmitted tome the Dharma and then went to Yèdū (邺都) to teachfor over thirty years until he died. I have taught you, sowhy dwell here any longer!” Sēngcàn told Dàoxìn tostay behind and earnestly promote Chán, then left forthe South and went to Luófú Mountain (羅浮山).
The Fourth Chán Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Dàoxìn remained at Wǎngōng Mountain (皖公山) and didsolitary practice with great diligence, not even lyingdown on his bed. With the government’s permission, hewas fully ordained in 604CE and assigned to a temple inJí Province (Jí'ānxiàn in Jiangxi Province, 吉州, 今江西省吉安縣), but he also did some travelling aroundinvestigating the teachings in other temples.According to The Continuation of Biographies of EminentMonks (Scroll 20):In 617, the Suí (隋) Dynasty was crumbling and Jízhōu (吉州) city was under siege by bandits. For over seventydays it was without water. The Master wascompassionate and went into the city - suddenly, watersprung up from a dried well. The mayor of the city wasvery grateful and asked him when the bandits wouldleave. Dàoxìn replied, “Just chant Mahaprajnaparamita”.The mayor instructed the whole city to do it together.After a while, the bandits saw that the city walls wereguarded by Vajra solders and were scarred away,abandoning the siege.
The Fourth Chán Patriarch Dàyī Dàoxìn(580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
In 617, he was invited to stay and teach in DàlínTemple in Lúshān (廬山大林寺) which was a templethat practiced the Mādhyamaka and TiāntáiSchools. In 621CE, in the early Táng (唐) Dynasty,he went and stayed in Shuangfeng Mountain inHuangmei (Twin Peaks, 黃梅雙峰山, 又稱破頭山)where he established the first Chán monastry, nowcalled the Fourth Patriarch Temple (四祖寺), andstayed there for thirty years and had over five-hundred students, among the ranks of whomincluded the Fifth Patriarch Hongren ( ) and CuiYixuan, the Governor of Qí Province (蘄州刺史崔義玄). He also had a student, Fǎróng 法融禪師 ChánMaster in Niútóu Mountain (牛頭山) who started aseparate branch called Niútóu Chán 牛頭禪.Furthermore, Dàoxìn had a Korean student monk,Beopnang Chán Master (法朗 632–646) who wenton to establish the Chán (Seon in Korean) teachingin Korea.
The Fourth Chán Patriarch Dàyī Dàoxìn(580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
In 643, Tang Emperor Taizong admired his teachingand invited him to go the Capital three times. Heturned the invitation down for being old and sick. Inthe fourth Imperial Order, his head was to be takenif not being compiled. He stretched out his neckcalmly hearing the Order, the emissary wassurprised and went back empty handed. EmperorTaizong was impressed by his integrity and sent himluxury offerings instead.
He transmitted the Bowl and Robe to Hongren andtold his students to build him a stupa. On 651 LeapSeptember 4th (Lunar Calendar), he instructed hisstudents: “Let go of all the dharmas. Each of you,protect and be mindful of this, carry it into thefuture.” He meditated in the stupa and passed awayat the age of 72. He was posthumously honoredwith the title Dàyī (Great Healer, 大醫) ChánMaster.
The Fourth Chán Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
The teachings of Dàoxìn are recorded as TheExpedient Means of Entering the Way andEasing the Mind (入道安心方便法門)contained within the compendium TheRecord of the Masters and Disciples of theLankavatara Sutra (楞伽師資記). It teachesabout Single Mode Samadhi, (一行三昧,skt. ekavyuha-samadhi ), True MarkRepentance, Practice both Samadhi andVipasyana, Mutual dependence of Theoryand Practice, Focus on One without Moving(守一不移). He also wrote The Way of theBodhisattva Precepts (菩萨戒法) which isnow lost.
The Fourth Chán Patriarch Dàyī Dàoxìn(580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
His Chán style is a significant milestone in thefollowing ways:
The teaching is based on the Lankavatara Sutra.“All the different Dharmas are destinated in thesame spot. All the wonderful virtues are source fromthe mind (百千法门, 同归方寸; 河沙妙德, 总在心源。).” He included more Sutras in his teachings, whichcan be seen as the precursor to the subsequenttradition of utilizing the Diamond Sutra in lieu of theLankavatara Sutra.
Emphasized sitting meditation. Teach expedient means to enter the Way such asMindfulness of the Buddha, Chanting Buddha’sname. “Buddha is the mind. Outside of the mindthere is no Buddha (离心无别有佛,离佛无别有心; 念佛即是念心,求心即是求佛。)”
Re-integrated Chán practice back with the Vinayapractice.
The Fourth Chán Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Re-integrated Chán practice back with theVinaya practice.
The first Chán master to replace thewandering ascetic practice with a stablemonastic community-style living which drew alarge number of followers. The Chánmonastery is a self-sustaining farm, whichdiffers greatly from other Teaching or Vinayamonasteries (which are patronized byroyalties or the laity). This self-sustaininglifestyle helped the Chán school survive andthrive throughout centuries of political andsocial turmoil, ever enduring, ever practicing.
Chán practice extends beyond seatingmeditation to the daily duties as well, andbecame a central theme in Chán teachings.
The Fourth Chán Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師)
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Towards a
Liberated and
Enlightened Life
煩惱輕智慧長
Meditation禪修
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Buddhist Association of Canada
Initial Stages of Meditation
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
1. In ―Alice in Wonderland‖, the smiling
cat's head had completely disappeared
but the smile still remained in the sky.
2. Breath completely disappeared but the
beautiful breath still remained.
3. It is the mind consciousness freed for the
first time from the world of the five
senses.
4. Descriptive thoughts (inner speech) are
totally absent – Pure Enjoyment.
5. This pure mental object is called a
nimitta.
Nimitta – Mental Image
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
It appears only after you has experienced
the beautiful breath for a long time;
It appears when the breath disappears;
It only comes when the external five senses
of sight, hearing, smell, taste and touch are
completely absent;
It manifests only in the silent mind, when
descriptive thoughts (inner speech) are
totally absent;
It is delightful and powerfully attractive;
It is a wonderful mental object – feeling of
miracles happening at the present moment.
Nimitta – Mental Image
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Six Paramitas
The Six Paramitas are:
Generosity ,
Ethics ,
Patience ,
Diligence ,
Meditation
Wisdom
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Six Paramitas
The Sanskrit word paramita means to cross over to the other
shore. Paramita may also be translated as perfection, perfect
realization, or reaching beyond limitation. Through the practice
of these six paramitas, we cross over the sea of suffering
(samsara) to the shore of happiness and awakening (Nirvana);
we cross over from ignorance and delusion to enlightenment.
This is the path of the Bodhisattva—one who is dedicated to
serving the highest welfare of all living beings with the
awakened heart of unconditional love, skillful wisdom, and all-
embracing compassion.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
1) The Perfection of Generosity (Dana Paramita) ( )
This paramita is the enlightened quality of
generosity, charity, giving, and offering. The
essence of this paramita is unconditional
love, a boundless openness of heart and
mind, a selfless generosity and giving which
is completely free from attachment and
expectation.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
2) The Perfection of Ethics (Sila Paramita)( )
This paramita is the enlightened quality of
virtuous and ethical behavior, morality, self-
discipline, impeccability, personal integrity,
honor, and harmlessness. The essence of
this paramita is that through our love and
compassion we do not harm others; we are
virtuous and harmless in our thoughts,
speech, and actions.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
3) The Perfection of Patience (Kshanti Paramita)( )
There are three ways to practice patience:
1.to refrain from hurting those who have caused
one grief and pain , it means not retaliating,
2.to deal with any suffering one experiences
without fighting it uselessly or feeling
intimidated ,
3. to have confidence in the ultimate truth.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
4) The Perfection of Diligence (Virya Paramita)( )
Diligence is the power to transform what is impure into what
is pure. It includes right effort, enthusiasm, and the energy
needed to overcome unwholesome thoughts and attitudes as
well as the cultivation of positive virtues, study of Dharma
and the choice of right actions. Diligence requires eagerness
and sharp interest in pursuit of the good. It requires active
bodily or mental strength to improve our personality for
individual enlightenment and supreme Buddhahood for the
sake of all sentient beings.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
5) The Perfection of Meditation (Dhyana Paramita)( )
This paramita is the enlightened quality of concentration,
meditation, contemplation, mindfulness, mental stability. Our
minds have the tendency to be very distracted and restless,
always moving from one thought or feeling to another. The
perfection of concentration means training our mind so that it
does what we want it to. We stabilize our mind and emotions by
practicing meditation, by being mindful and aware in
everything we do. The ability to concentrate and focus the mind
brings clarity, calmness, illumination. Concentration allows the
deep insight needed to transform the habitual misperceptions
and attachments that cause confusion and suffering to directly
experience the joy, compassion, and wisdom of our true nature.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
6) The Perfection of Wisdom (Prajna Paramita)( )
Wisdom is a central concept in Buddhism. Wisdom is an
immediately experienced spontaneous knowing that cannot be
conveyed by concepts or in intellectual terms. The defining
moment of Prajna is insight into emptiness, seeing the true
nature of reality. The experience of wisdom penetrates the empty
nature of reality that leads to greater freedom and peace.
Therefore wisdom is the door to awakening and to Buddhahood.
Wisdom overturns ignorance and the attitudes that lead to those
negative thoughts, feelings, words and behaviours. Upon
enlightenment, compassion arises as the natural expression of
emptiness and of the deepened unselfish attitude of the
Bodhisattva toward all living beings.
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
Presentation Topics and Schedule
April 16 - Six Paramitas presented by Kitty Cheung
April 23 – Ten Titles of Tathagata presented by Mike Feeley
April 30 – Four Persuasions presented by Wai Fun Lai
May 7 - Four Elements presented by Doris Lau
May 14 - Five Iniquities of Mundane World presented by Elena
Morelli
May 21 - Five Aggregates (skandhas) presented by Grace Lau
May 28 - Eightfold path presented by Shirley Lew
June 4 - Ten realms presented by Winnie Tsang
June 11 – Ten Virtuous Actions by Brandilee Maxwell
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
www.ChamShanTemple.org
www.shengguangshi.blogspot.com
ShengguangShi@hotmail.com
Shengguang Shi 釋聖光
Tom Cheung 張相棠
Kam Cheung 張仁勤
Dennis Yap 葉普智
Questions and Comments 討論
加拿大佛教會 © 2006 Buddhist Association of Canada
Buddhist Association of Canada
yuàn xiāos ā n
zhàng zhū fán năo
願消三障諸煩惱We wish to rid ourselves of the three hindrances and all klesas.
yuàn dé zhì huì zhēn míngl ĭ a o
願得智慧真明了We wish to gain wisdom and real understanding.
pŭ yuàn zuì zhàng xīx i ā o
chú
普願罪障悉消除 We wish all sinful hindrances to be totally eradicated.
shì shì cháng xíng pú sà dào
世世常行菩薩道In one life after another we always follow Bodhisattvas’ paths.
回向Parinamana (Transfer of Merit)
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