Patriarch, Buddhism, Blue Cliff Record, Meditation, Koan

1. Buddhist Association of Canada Cham Shan Temple 加拿大佛教會 湛山精舍 禪修學佛入門 Introduction to Buddhism and Meditation 2011/04/16

2. 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

3. The Fourth Chán​ Patriarch DàyīDàoxìn (580–651, 四祖大醫道信大師) 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(大乘 ) school of Mādhyamaka(中觀派) 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.

4. The Fourth Chán​ Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師) According to the first scroll of The Compendium of Five Lamps: In 592, as a novice, Dàoxìn came to pay respect to the Third Patriarch Sēngcàn and asked: “Great Compassionate Master, please teach me the Way of Liberation.” Sēngcàn asked: “Who is constraining you?” Dàoxìn replied: “No one.” Sēngcàn said: “Then why asking for liberation?” Dàoxìn was awakened with such words.

5. The Fourth Chán​ Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師) Actually, our feeling of pressure and stress is not caused by the outside world, but by our own mind. We feel not free because our mind is inverted and deluded. That is, the mind is stuck scheming, discriminating, and grasping. If we can break through such delusions, realizing that they come from nowhere and go nowhere, without any essence whatsoever, then we would find ourselves free from their bindings - liberated right there and then. If our mind is not free, we are not at ease no matter where we go. The matter of liberation has to do with the mind and nothing about the outside world.

6. The Fourth Chán​ Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師) Dàoxìn stayed and served Master Sēngcàn for about nine years to repay the kindness, as well as to strengthen his practice. Master Sēngcàn hammered his understanding to perfection, then transmitted the Bowl 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 the flower 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 to me the Dharma and then went to Yèdū (邺都) to teach for over thirty years until he died. I have taught you, so why dwell here any longer!” Sēngcàn told Dàoxìn to stay behind and earnestly promote Chán, then left for the South and went to Luófú Mountain (羅浮山).

7. The Fourth Chán​ Patriarch DàyīDàoxìn (580–651, 四祖大醫道信大師) Dàoxìn remained at Wǎngōng Mountain (皖公山) and did solitary practice with great diligence, not even lying down on his bed. With the government’s permission, he was fully ordained in 604CE and assigned to a temple in Jí Province (Jí'ānxiàn in Jiangxi Province, 吉州, 今江西省吉安縣), but he also did some travelling around investigating the teachings in other temples. According to The Continuation of Biographies of Eminent Monks (Scroll 20): In 617, the Suí (隋) Dynasty was crumbling and Jízhōu (吉州) city was under siege by bandits. For over seventy days it was without water. The Master was compassionate and went into the city - suddenly, water sprung up from a dried well. The mayor of the city was very grateful and asked him when the bandits would leave. 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 were guarded by Vajra solders and were scarred away, abandoning the siege.

8. The Fourth Chán​ Patriarch DàyīDàoxìn (580–651, 四祖大醫道信大師) In 617, he was invited to stay and teach in Dàlín Temple in Lúshān (廬山大林寺) which was a temple that practiced the Mādhyamaka and Tiāntái Schools. In 621CE, in the early Táng (唐) Dynasty, he went and stayed in Shuangfeng Mountain in Huangmei (Twin Peaks, 黃梅雙峰山, 又稱破頭山) where he established the first Chánmonastry, now called the Fourth Patriarch Temple (四祖寺), and stayed there for thirty years and had over five-hundred students, among the ranks of whom included the Fifth Patriarch Hongren (弘忍)and Cui Yixuan, the Governor of Qí Province (蘄州刺史崔義玄). He also had a student, Fǎróng法融禪師Chán Master in Niútóu Mountain (牛頭山) who started a separate branch called NiútóuChán牛頭禪. Furthermore, Dàoxìn had a Korean student monk, BeopnangChán Master (法朗 632–646) who went on to establish the Chán (Seon in Korean) teaching in Korea.

9. The Fourth Chán​ Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師) In 643, Tang Emperor Taizong admired his teaching and invited him to go the Capital three times. He turned the invitation down for being old and sick. In the fourth Imperial Order, his head was to be taken if not being compiled. He stretched out his neck calmly hearing the Order, the emissary was surprised and went back empty handed. Emperor Taizong was impressed by his integrity and sent him luxury offerings instead. He transmitted the Bowl and Robe to Hongren and told his students to build him a stupa. On 651 Leap September 4th (Lunar Calendar), he instructed his students: “Let go of all the dharmas. Each of you, protect and be mindful of this, carry it into the future.” He meditated in the stupa and passed away at the age of 72. He was posthumously honored with the title Dàyī (Great Healer, 大醫) Chán Master.

10. The Fourth Chán​ Patriarch DàyīDàoxìn (580–651, 四祖大醫道信大師) The teachings of Dàoxìn are recorded as The Expedient Means of Entering the Way and Easing the Mind (入道安心方便法門) contained within the compendium The Record of the Masters and Disciples of the Lankavatara Sutra (楞伽師資記). It teaches about Single Mode Samadhi, (一行三昧, skt. ekavyuha-samadhi ), True Mark Repentance, Practice both Samadhi and Vipasyana, Mutual dependence of Theory and Practice, Focus on One without Moving (守一不移). He also wrote The Way of the Bodhisattva Precepts (菩萨戒法) which is now lost.

11. The Fourth Chán​ Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師) His Chán style is a significant milestone in the following ways: The teaching is based on the Lankavatara Sutra. “All the different Dharmas are destinated in the same spot. All the wonderful virtues are source from the mind (百千法门, 同归方寸; 河沙妙德, 总在心源。).” He included more Sutras in his teachings, which can be seen as the precursor to the subsequent tradition of utilizing the Diamond Sutra in lieu of the Lankavatara Sutra. Emphasized sitting meditation. Teach expedient means to enter the Way such as Mindfulness of the Buddha, Chanting Buddha’s name. “Buddha is the mind. Outside of the mind there 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 Vinaya practice.

12. The Fourth Chán​ Patriarch Dàyī Dàoxìn (580–651, 四祖大醫道信大師) Re-integrated Chán practice back with the Vinaya practice. The first Chán master to replace the wandering ascetic practice with a stable monastic community-style living which drew a large number of followers. The Chán monastery is a self-sustaining farm, which differs greatly from other Teaching or Vinaya monasteries (which are patronized by royalties or the laity). This self-sustaining lifestyle helped the Chán school survive and thrive throughout centuries of political and social turmoil, ever enduring, ever practicing. Chán practice extends beyond seating meditation to the daily duties as well, and became a central theme in Chán teachings.

13. Meditation禪修 Towards a Liberated and Enlightened Life 煩惱輕智慧長

14. Initial Stages of Meditation Sustained attention on the present moment; (Let “past and future” go) Silent awareness of the present moment; (No inner chatter) Silent present moment awareness of the breath; (Observe and appreciate your breath as a bystander) Full sustained attention on the breath; (100 Breaths without disruption) Full sustained attention on the beautiful breath. (Breath disappears)

15. Nimitta – Mental Image In “Alice in Wonderland”, the smiling cat's head had completely disappeared but the smile still remained in the sky. Breath completely disappeared but the beautiful breath still remained. It is the mind consciousness freed for the first time from the world of the five senses. Descriptive thoughts (inner speech) are totally absent – Pure Enjoyment. This pure mental object is called a nimitta.

16. Nimitta – Mental Image 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.

17. Six Paramitas The Six Paramitas are: Generosity布施, Ethics持戒, Patience忍辱, Diligence精進, Meditation禪定 Wisdom智慧

18. Six Paramitas六度 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.

19. 1) The Perfection of Generosity (Dana Paramita) (布 施) 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.

20. 2) The Perfection of Ethics (SilaParamita)( 持 戒) 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.

21. 3) The Perfection of Patience (KshantiParamita)(忍 辱) There are three ways to practice patience: to refrain from hurting those who have caused one grief and pain , it means not retaliating, to deal with any suffering one experiences without fighting it uselessly or feeling intimidated , to have confidence in the ultimate truth.

22. 4) The Perfection of Diligence (ViryaParamita)( 精 進) 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.

23. 5) The Perfection of Meditation (Dhyana Paramita)(禪 定) 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.

24. 6) The Perfection of Wisdom (Prajna Paramita)(智 慧) 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.

25. 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

26. Questions and Comments 討論 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