Platform Sutra. Hui Neng. Commentary of Poem: Prajna: Serial No. 01452

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Serial: 
BZ-01452
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Rohatsu, Day 7, side A

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well this is our the seventh day of over seven days a sheen to the movies
a shocking mooney's enlightenment shakyamuni buddha's enlightenment
and
i've been on
ah
commenting on the platform sutra of the sixth ancestor we know
they can i know or way long or there are other names button
a chinese we usually say we know
a japanese we say them they can a know

ah
this cetera is it that the touchstone for ah
then practice in china from the nights from the eighth century
and i it's the teaching comes down
to us ah from china through japan and finally to ask
ah so
as we know
there are parts of the century return
seems somewhat authentic and in there are parts which are added parts which are not so good but
ah
the mm
true reality is there in the sutra
so
when i start talking about it i'm gonna just keep on talking about it but
really help
limited time so
the suit this particular talk of his on pragya which is
the wisdom of ah
the are intuitive wisdom
a which is free from all impediments
i'm
yeah he has a a a poem
i guess it upon you call it upon which epitomizes
how are an enlightened person behaves
that has probably a wisdom
this this this behavior is the expression of this wisdom
and i read it
at the end of one of my talks by didn't it
talk about it so today i will disable comment on the palm
i'm the sixth ancestors verse on
how and
an enlightened person
behaves in the world

one who is a master of the buddha dharma and his realize their essence of mind may be likened to the bright sun in an empty sky
i'm
such a one teaches nothing but the dharma for realizing our self nature which is their purpose for being in this world and to make people aware of erroneous views
i'm so one who ah
ah has realization
who's realize that essence of mind lessons of mind if we call
is of course
and describable
but a one term we use his dharma gaia
which is
ah are essential nature
self nature are essential nature
so a master of the buddha dharma who realize their essence of mind
ah may be likened to the bright sun in an empty sky survey the sun you know as round and has no only has one side
so having one side means that there is no dualism
the sun is self contained and manifests in all directions manifests as late in all directions
light
and dark are two aspects of
light
in the sand okay
he says
light and darkness or appear like the an hour before the foot behind and walking
read in darkness there is light and right in right there is darkness
so light and dark of course i comparative right
oh we said it's it's light outside and then when the earth turns we say it's dark outside
but darkness and light or just comparative values
if you're in a if you're in a closet
where there's no in a dark closet and you go out at night the night looks pretty light to pretty bright actually
so light and dark what are they they really two aspects of one thing
there is no real darkness or no real life
they're just ideas
whereas we haven't thinking and of course they have their effect on the earth
but this person who is a teacher
doesn't have to do anything because
the clouds are lifted and the lead simply shines forth
this is a person who has realized realized means
i simply free
free from all obstructions

such a one teaches nothing but the dharma for realizing self nature in the lotus sutra
if you've ever read the load of fincher might be confusing but it says it's purpose is
the to understand why a buddha appears in the world
a buddha appears in the world simply to help people to understand
reality
are there self nature
and doesn't have any other purpose
so a person who practices dharma
i wholeheartedly
their main purpose being in the world is simply to do this
we may have various
ah
a work that we do
we may be a
i have a family or be
i have a job somewhere and appear in the world but nevertheless the main purpose of that a person's appearance
oh
life work is simply to bring the dormant into the world
so such a one teaches nothing but the dharma for realizing our self nature
which is their purpose for being in this world and to make people aware of erroneous views
so we'll have a path in life and were only will be searching for what is our true path in life
that's really a good question when does our true path in life
we have various careers and so forth but
that's a kind of worldly pass
this side
but what is a deeper path in life and i think that everyone is looking for that in some way and we look through it we look for it through various channels
but you know like your life is in a and like a maze and when you fortunately maze they're always dead ends and there's one way through
so how'd you find that one way through what is that one way through
so person who has realized the one way through
their purpose in life is to help people find that one way through
so we can hardly classified a realization of the dharma into sudden or gradual some all attained enlightenment more quickly than others
in
in my as day the eighth century
there was this controversy about sudden enlightenment and gradual enlightenment
ah
and of people say
well the platform sutra of the six and sisters emphasizing sudden enlightenment and at his school emphasize sudden enlightenment
and that the northern ancestors school
and we can
gradual enlightenment step by step
you know when you have a realization
the whole
ah the whole movie is right there in front of you
i'm rather than just going step by step their practices which are you learn this and you'll learn this and than you learn that that's our usual way
but sudden realization the whole thing president is presented at once
right now so
i'm just stumbling around anyway

so sudden or gradual or simply he says some people are slower and some people are more quick that's all
it's not like there is one is is aspect of better than the other as a matter of fact within gradual enlightenment a sudden enlightenment see can say
what isn't what is suddenly what is the moment
i think the snap of the fingers but the snap their fingers can take a lifetime
and what looks like
something very slow can be a moment
so sometimes we talk about sudden enlightenment and gradual practice
a gradual practice and sudden enlightenment
or practice and enlightenment and had different that are actual
path
practice and enlightenment and ativan enlightenment brings us to practice
in practice stimulates enlightenment
ah
sudden enlightenment and gradual practice has that feeling of
okay
not your enlightened big deal
practice
just practice
suzuki roshi to say
enlightenment isn't so difficult to attain
we always have this idea that enlightenment is really difficult to attain
enlightenment is not difficult to attain with difficult is continuous practice
don't worry about your enlightenment but there's going to be sudden or gradual or whatever is matter of fact
if you worry about it at all
it's a problem
the more you try to go after it the further when it goes
so our idea
actually is what hinders us
just drop idea and practice enjoy practice if you don't enjoy practice
enlightenment is impossible
we don't practice for enlightenment
we practice to enjoy practice into it to enjoy our life
and at some point we realize oh i see

so we can hardly classify realization of the dharma and sudden and gradual some will attain enlightenment more quickly than others
then we'll have realization more quickly than others
this way of realizing the essence of mind is beyond the comprehension of the ignorant this is very ignorant
ignorant here means
difficult to comprehend
or maybe we ignore something that we shouldn't ignore
we may explain it in ten thousand ways but all those explanations may be traced back to one principal ah a sense a little difficult may be traced back to one all those explanations
no matter how much you explain it to simply just the one thing
that's that we actually are real existence is da mikhail
the whole universe beyond our conceptualisation
as much as we conceptualize and talk and explain
it's only pointing to something which can't be explained
but all those explanations may be traced back to just the one principal so what does this one principal

im
in order to illuminate the dark dwelling place of the afflictions we should constantly set up the light of wisdom
i'm
afflictions you know
ah
our mental hindrances
mental and the
we live in this realm of afflictions
we may feel sometimes life is going well but you know nothing is certain
and we get caught by our karmic
activity
these are all afflictions
ah we get caught up in love and hate and and all these opposite
which are constantly confusing us
so constantly set up the light of wisdom which is prague here
which
is to free herself from
attachments
we know says attachments
our
the dwelling place of afflictions
oh

you know if wish
ah he talks about mindlessness as being one of the basic elements of practice usually in buddhism we talk about mindfulness
he talked about mindlessness
mindlessness
am
mean said
there's no place the mindlessness is no place that our mind sticks
holy movement
but ah
we tend to get stuck at these moments
a movement and stay in certain places and obstruct the flow of the mind which is always in motion
when we can
not stop the flow of
the motion of the mind but when we're not hindered by the notion of the mind
some people sometimes a
no
people think that meditation is stopping the mind making the mind blank
but that's simply
it's not really possible to do that
because even if you stop the mind from working for a few moments
before you know it and you're already in a dream
so it's going to try to do that try to stop your mind from moving but while you're trying to stop your mind removing the dream is already appearing and you're already in it
so
oh allowing your mind to flow without getting hung up you know it's like mind as we say is deep down at the bond of the mind there's no movement everything is completely still
on top of the water is on this turbulence
this is the the nature of the model of our mind and when we are sitting in doesn't
we allow the mind to settle down to this place where there's very little movement but still on top it's all flowing
so this flowing is the nature of thinking and it just continues without our
having to do anything about it just the nature of the mind to produce thoughts
and we think they're very interesting
hum
and this interest is what were we get hung up
if we can just allow the mind to flow
and
but dwell down in the deaths of our mind which is very still
we don't have to eliminate thinking
in order to be peaceful because no matter how much activity there is both emotional and and in thinking
our mind is completely still
at the same time
usually we just on the top we operate on the top with the turbulence and we don't access the depth of her a calm mind
when we access the depth of i combine they're not two things combined and turbulent mind
there's always stillness within all of the activity
this is
are those different than looking at it does not looking at it access means to find it
to allow yourself to go down to the bottom of your mind which is endless boundless mind
not like some something in a tank
that like water in a tank
it's like boundless mind
there has no restrictions
and it includes this stuff on the top to as always
and we've become very engaged with
ah the turbulence and the tab which is important that's where we don't try to eliminate it to point to live our life the turbulence but
with calmness or mind but what is the connection that
and for example our breath if we follow our breath or way down their nose that's a different breath you know
breath blood
mucus
pass
fingers and they're not doors
this is all big mind is the dharmic is activity it's not my activity
the thinking stuff that we get involved in that's my activity
but when we access a roomy let go
an excess a big mind which is boundless
that's the mostly in the most vital activity
ah
breath just goes we don't have anything to do with breathing
we don't have anything to do with blood flowing through our veins
we have very little to do with we can control his body but it's not my body
it's not my breath it's not my blood
just universal activity
when we understand this is just universal activity just the activity of the dom kaja
expressing itself in the various ways
alice electricity is not my electricity
so when we let go of self
then we realized on her kaja we realize it is not my little self is my big self
so
this what he means i think the pixel manifests when slumps of is included but not
ah
do it not an undiluted way
our small self is just another expression of it
universe
so this is this is the realization realization that
this existence is simply not me

it's bigger than me
and we're all
no compassion means to realize that everything in the universe is myself
but not me
well this is
by true body by to body mind is the universal body and universal mind
and it's just a manifestation so how do we deal with that how do we i would say we because i feel that there's a me
that's independent of that which is not
i have to cooperate with my my small self as to cooperate with my big so is why know sometimes i talk i got this from circulation were half poodle have sentient have an ordinary ordinary means ego
buddha means universal
so when we practice
my ah my yourself and when you put herself or one
the therefore practice my my universal sell my ego self
and my buddhists have come together and this is practice and this is enlightenment
so we give ourselves over to our big herself that's what words or practices practice means giving our small self over to harm himself
you let your ego them at the altar of buddha they use me
the you give yourself away this is what the meteor practice how you give yourself away called generosity which is the first of the
six
ah will recall

parameters this first six parameters his generosity giving yourself away basically and till you have nothing left and when you have nothing left you have everything
the usa should we run
canvas getting wondering about was how does the practice of concentrating on red
help us do then
so what you mean
hi
the practices it helps to calm your mind and
while you're doing zazen
and
it focuses you on the universal activity
i'm just not yours i mean it is yours but it's not you
brett is independent of you is there and it's the
a combination at the meeting of so-called inside and outside
but there is no i know that it is comparative but in that sense and the comparative since it can if the connection between inside and outside so you you breathe in the whole universe
actually
and breathe out
the whole universe so as licorice is it's just a sliding to just a swinging door
yeah
yummy at obtain something about a sliding door we have a sliding door in between our kitchen and the hallway and when the
when the alarm goes off the smoke alarm goes off
we close that sliding doors you know
so
and then
when it goes off
my dog grabs hold him it with his teeth and tracing clothes and sliding door
i just went to and
the
anyway that's that's some breathe yes
we are
one in one perspective we breathe in and breathe up the whole universe but really the whole universe is breathing
well of course yes so
we're being breathed
but sometimes we go
we do
the
not completely clear
it seems like you're saying that cell i think it's national since you're saying the small so he says saleswoman were saying it's natural for the small south to that estimates so that that will subside no no i'm saying your thoughts continue to manifest
ah thought continue to manifest better not eat we don't
the ego doesn't grab them doesn't attached to them there's it usually does the mythic
so when the come with they just we just allow them to come and then allowed them to go
you're not trying to
ah
you've put yourself in a place where things don't come and go
you not retreating
you simply allowing there isn't be as it is
but you're not grasping anything you're not attaching to anything
and you're not
give them
ah discriminating between what's good and bad right and wrong
kevin
it isn't it a part of our nature and beings to grasp it is it is the thread furniture furniture you please do that and why is that
in terms of the democrat as in your eyes and so our bodies disappear prime to attachment how is it that
the manifestation of dharma kayak can produce or induced delusion
no delusion is what we manifest
in our ignorance
the a guy doesn't induce that
so
ah this is in the the problem is are suffering or
i'm unsatisfactory this is produced by are not understanding that even though grasping and attaching is is a human nature
it's what causes are suffering
and our delusions and and keeps us from actually realizing our true nature
that's the whole thing about buddhism
is how we call their own suffering and how because our own delusions and get caught and trapped in
our attachment to things protest attachment is natural right so how do you find your freedom within attachment
how'd you find not attachment with an attachment
this a great core
read
the
i'm gonna say
currently thirty days
continuing record think or a girl not suppress my cream
then we can reach a state be permanently without
my dream would you really
the
the
well you know your whole life is a lifetime says from here on is a lifetime session
just think about that way
just just
totally accept everything that the front of you without attachment

so
ah he says erroneous views keep us in defilement while right views removed from it so erroneous views you know or like there's a self we think there's yourself when there is actually no self
have we think the things they're permanent when they're actually not permanent we think that what the things that causes pleasure
we don't realize that the things that causes pleasure or actually causing us
often causing us suffering you think that we don't realize this
ah for realizations
we think that what is freedom i think that what is bondage is actually freedom
we set up a bondage all the time and call it freedom
i'm whatever we have also has us
whatever we engage in are you know and taken a also takes us up
so it's kind of a co-creation
if
ah
if i'm talking to somebody on the telephone
the person that i'm talking to also has mean
i'm a call up the person you know that the been a person also has me sometimes some old will call and tell on the inner wanna talk to
yes yes how am i going to get away
so every kid everything that we take up has a connection
so but we are always thinking from the point of view of of ourself
so i'm
many things we get caught by and we even though it they give us pleasure they also bind us because we want to just keep doing them over and over
and then that's called captivation so
ah it will become enslaved to a television to our automobiles to our money to her you know we don't realize until
something of a walk a ride to death for case
and so you know we've been floating on the economy for
thinking you know i can get this i get that i can get this and did you buy a house
and then boom
the bottom is out and we realize we're hanging by alice stuff that we invested in
we tied ourselves up
and then we recanted you know how many people at the i actually feel okay the economy is no good you know he's going downhill
how many people actually feel i'm not really affected by that
not so many
some more than others
anyway we get caught
by
attachment
and you know
yeah it's important
two
have some safety and some ah security and software but actually there's no such thing
there really is no such thing as security
there's some secure places that we find ourselves we jump to this rock
that rock
i am safe now and actually we're not in the end where do you find it
so anyway this is what you know that like the deeper things people stuff that am
i'm sorry that i can go all the way through this
know that time have one question
carrie
yeah well realizing that nothing is secure
and and
the less outer security we have the more inner security we have to find
that's actually practice the more outer security that we can let go the more inner security we we have to find and so this leads us
two realization
the less we rely on outer security is the moon we have to rely on inner security and then what's that
i'm linda linda
sorry

the
a picture
child
he's been
you can
this your own challenges
reading plays with a spirit
haunting
yes
i've asked me
suffering
this isn't it
something around that yeah you know
if there were only selfless people then everybody will be working for the benefit of everybody else
but because there's so much selfishness new world the child has to suffer like that
child is suffering
the results of the selfishness of the rest of the world
so
that's the victim of our selfishness
because it's possible for the world to take care effort for us to take care for the world to take care of itself for everybody in the world to take care of each other
that's possible but it doesn't happen
because of our selfishness
difference between suffering
there is a something the village of the child is not the victim of their own karma
oh
you know this this idea that karma is is ours know the result of our actions and can only be
when we been received the result of our own actions but actually
mm
we received the results of the world's karma
as well
we received and is not throw our own actions but it's because we're all we're all connected we're all connected ah
and so
the karma that i create can also be
affect affect someone else because we're one person even though where individuals
yeah
get them
we effective you can't talk anymore because we have to do this we have to continue her
our schedule
which the next thing is
a buddhist enlightenment ceremony which would be explained by
by them tomorrow when i live