20111126 white lotus sutra chapter 5 & 6 and art of attention

Buddhist Association of Canada
Cham Shan Temple

Updated Mar 2010

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

Updated Mar 2010


Exercise the Orientation of a Sense-Door
 Where is your attention?
 What sense impression is predominant
now?
 Is it the eye-door as you are viewing the
page, the ear-door attracted by sounds or
the touch sensations of the body’s contact
on the chair your are sitting on?
 “The Present Moment” is the time to
establish the habit of being consciously
present at a sense door and notice what is
happening during a sense impression.
 Choose a sense-door and be attentive.
 What feeling is present? Is it pleasant,
unpleasant or neutral?
 What thoughts are associated with it? Do
you notice of any changes?
加拿大佛教會 © 2006 Buddhist Association of Canada


Technique of Mental Noting
 A useful device to support meditative
attention is naming the various objects
during the observation of your own mind
and body.
 Noting is done by repeatedly making a
mental note of what ever arises in your
body/mind experience.
 When hearing, say I am hearing in my
mind.
 When angry, say I am angry in my mind.
 Mental noting can be combined with the
practice of orientating to your sense
impressions.
 Be careful not to analyze what is being
observed, just register or note it without
reaction.



Four Spheres of Attention
1. Attention to the Body – All forms, four
elements, six doors, postures, movements.

2. Attention to Feelings or Sensations –
Pleasant, unpleasant or neutral, be aware
of primary feeling vs. emotional
experience.

3. Attention to the Consciousness and Mind-
States – Knowing of anything, moment-to-
moment awareness, alertness, layers of
cause and conditions, arising and passing
away of each mind-states.

4. Attention to the Mental Content – Register
the “things” in the mind i.e. thoughts,
ideas, concepts without commentary.


Two Modes of Meditation
“Samatha and Vipassana”
 Samatha – Serenity meditation uses
techniques of fixing on a single object to
produce one-pointedness; practice
mantras, respiration or contemplation.
 Vipassana – Awareness meditation, paying
close attention to predominant object with
moment-to-moment awareness; lead to
insight knowledge.
 Make appropriate adjustments of these
two modes during meditation.
 Too tense during insight meditation,
switch to serenity meditation.
 Too drowsy during serenity meditation,
switch to insight meditation to invigorate
the mind.



Appreciate The Nature of
“Arts of Attention”
1. Not to control the practive – Have a
flowing receptivity to the experience
without controlling it.
2. Discipline in meditation is not to imposing
your will to control the practice.
3. Just follow the directions and persistently
apply the instructions with sensitivity and
alertness.
4. Develop skills without controlling or
interfering with the experience.
5. Not to be reactive or judgmental by
cultivating qualities of acceptance,
empathy and let go.
6. To be successful in self-managing your
meditation practice, you need to study the
“Three-Fold Strategy of Practice.


Three-Fold Strategy of Practice
1. Restraint of behaviors in order to
harmonize relationships

Five Precepts
a. Refrain from harming or taking life
b. Refrain from taking what is not given
c. Refrain from the misuse of the senses
d. Refrain from false and harsh speech
e. Refrain from taking intoxicants

Cultivate positive behaviors i.e. honesty, generosity,
bodhi mind, loving kindness, and compassion.

Four Persuasions
1. Giving, 2. Affectionate speeches,
3. Beneficial Action and 4. Co-operation (Set a
good example)




2. Recollectedness for developing the
meditative art of focusing

Full awareness (recollectedness) by three
meditation skills:

a. Right Effort

b. Right Mindfulness

c. Right Concentration



Right Effort
Mental energy is the force behind the right effort;
it can occur in either wholesome or
unwholesome states. The same type of energy
that fuels desire, envy, aggression, and
violence can on the other side fuel self-
discipline, honesty, benevolence, and kindness.

Right effort is detailed in four types of endeavours
that rank in ascending order of perfection:

1. to prevent the arising of “not-yet arisen”
unwholesome states,
2. to abandon unwholesome states that have
already arisen,
3. to arouse wholesome states that have not yet
arisen, and
4. to maintain and perfect wholesome states
already arisen.


Right Mindfulness
 Right mindfulness is to perfect the faculty of cognition. It is the mental ability to see
things as they are, with clear consciousness.
 The cognitive process begins with an impression induced by perception, or by a
thought. But we almost always conceptualize sense impressions and thoughts
immediately.
 Right mindfulness is anchored in clear perception and it penetrates impressions
without getting carried away.
 Right mindfulness enables us to be aware of the process of conceptualization in a
way that we actively observe and control the way our thoughts go.

Buddha accounted for this as the four foundations of mindfulness:
1. Contemplation of the body as formless and imperfection,
2. Contemplation of feeling as suffering (repulsive, attractive, or neutral),
3. Contemplation of the state of mind as inconsistence,
4. Contemplation of the phenomena as non-self,



Right Concentration
 Right concentration, refers to the development of a mental force that occurs
in natural consciousness.
 Concentration in this context is described as one-pointedness of mind,
meaning a state where all mental faculties are unified and directed onto one
particular object.
 Right concentration for the purpose of the eightfold path means wholesome
concentration, i.e. concentration on wholesome thoughts and actions.
 Right concentration first directs the mind onto the object, then sustains
concentration, and finally intensifies concentration step by step. Through this
practice it becomes natural to apply elevated levels concentration also in
everyday situations.



3. Discernment and Insight

Discernment is the intelligence that uncovers the
true nature of things by seeing through the
“content” mind to the underlying processes.
It is based upon a non-reactive awareness, a
perfectly attuned attitude and a penetrative
attentiveness that has the potential to see
what really is.
The outcome of such practice is direct experiential
knowledge of the three universal characteristics of
existence:
a. All conditional things are impermanent,
b. The physical world can’t bring lasting
satisfaction. (Nirvana is peace.)
c. All phenomena are without self (non-self)

“ ”


Chapter Five: The Parable of the
Medicinal Herbs

At that time the World-Honored One said
to Mahakashyapa and the other major
disciples: "Excellent, excellent,
Kashyapa. You have given an excellent
description of the true blessings of the
Thus Come One. It is just as you have
said. The Thus Come One indeed has
immeasurable, boundless, asamkhyas of
blessings, and though you and the others
were to spend immeasurable millions of
kalpas in the effort, you could never finish
describing them.


"Kashyapa, you should understand this. The
Thus Come One is king of the doctrines. In
what he preaches, there is nothing that is
vain. With regard to all the various
doctrines, he employs wisdom as an
expedient means in expounding them.
Therefore the doctrines that he expounds all
extends to the point where there is
comprehensive wisdom. The Thus Come
One observes and understands the end to
which all doctrines tend. And he also
understands the workings of the deepest
mind of all living beings, penetrating them
completely and without hindrance. And with
regard to the doctrines he is thoroughly
enlightened, and he reveals to living beings
the totality of wisdom.


"Kashyapa, it is like the plants and trees, thickets
and groves, and the medicinal herbs, widely ranging
in variety, each with its own name and hue, that
grow in the hills and streams, the valleys and
different soils of the thousand-millionfold world.
Dense clouds spread over them, covering the entire
thousand-millionfold world and in one moment
saturating it all. The moisture penetrates to all the
plants, trees, thickets and groves, and medicinal
herbs equally, to their big roots, big stems, big limbs
and big leaves. Each of the trees, big and small,
depending upon whether it is superior, middling or
inferior in nature, receives its allotment. The rain
falling from one blanket of clouds accords with each
particular species and nature, causing it to sprout
and mature, to blossom and bear fruit. Though all
these plants and trees grow in the same earth and
moistened by the same rain, each has its
differences and particulars.


"Kashyapa, you should understand that the
Thus Come One is like this. He appears in
the world like a great cloud rising up. With
a loud voice he penetrates to all the
heavenly and human beings and the
asuras of the entire world, like a great
cloud spreading over the thousand-
millionfold lands. And in the midst of the
great assembly, he addresses these words,
saying: " I am the Thus Come One, worthy
of offerings, of right and universal
knowledge, perfect clarity and conduct,
well gone, understanding the world,
unexcelled worthy, trainer of people,
teacher of heavenly and human beings,
Buddha, World-Honored One.


Those who have not yet crossed over I will
cause to cross over, those not yet freed I
will free, those not yet at rest I will put to
rest, those not yet in nirvana I will cause to
attain nirvana. Of this existence and future
existences I understand the true
circumstances. I am one who knows all
things, sees all things, understands the
way, opens up the way, preaches the way.
You heavenly and human beings, asuras
and others, you must all come here so that
I may let you hear the Dharma!"



"Once these living beings have heard the Law,
they will enjoy peace and security in their
present existence and good circumstances in
future existences, when they will receive joy
through the way and again be able to hear the
Law. And having heard the Law, they will
escape from obstacles and hindrances, and
with regard to the various doctrines will be
able to exercise their powers to the fullest, so
that gradually they can enter into the way. It is
like the rain falling from that great cloud upon
all the plants and trees, thickets and groves,
and medicinal herbs. Each, depending upon
its species and nature, receives its full share
of moistening and is enabled to sprout and
grow.


"The Law preached by the Thus Come One is of
one form, one flavor, namely, the form of
emancipation, the form of separation, the form of
extinction, which in the end comes down to a
wisdom embracing all species. When the living
beings hear the law of the Thus Come One,
though they may embrace, read and recite it, and
practice it as it dictates, they themselves do not
realize or understand the blessings they are
gaining thereby. Why is this? Because only the
Thus Come One understands the species, the
form, the substance, the nature of these living
beings, he knows what things they dwell on, what
things they ponder, that things they practice. He
knows what Law they dwell on, what Law they
ponder, what Law they practice, through what Law
they attain what Law.



"Living beings exist in a variety of environments,
but only the Thus Come One sees the true
circumstances and fully understands them without
hindrance. It is like those plants and trees, thickets
and groves, and medicinal herbs which do not
themselves know whether they are superior,
middling or inferior in nature. But the Thus Come
One knows that this is the Law of one form, one
flavor, namely, the form of emancipation, the form
of separation, the form of extinction, the form of
ultimate nirvana, of constant tranquility and
emptiness. The Buddha understands all this. But
because he can see the desires that are in the
minds of living beings, he guides and protects
them, and for this reason does not immediately
preach to them the wisdom that embraces all
species.



"You and the others, Kashyapa, have done a very
rare thing, for you can understand how the Thus
Come One preaches the Law in accordance with
what is appropriate, you can have faith in it, you
can accept it. Why do I say this? Because the fact
that the Buddhas, the World-Honored Ones,
preach the Law in accordance with what is
appropriate is hard to comprehend, hard to
understand."

At that time the World-Honored One, wishing to
state his meaning once more, spoke in verse form,
saying:

The Dharma King, destroyer of being, ...



Chapter Six: Bestowal of Prophecy
At that time the World-Honored One, having finished reciting these verses,
made an announcement to the great assembly, speaking in these words:
"This disciple of mine Mahakashyapa in future existences will be able to enter
the presence of three thousand billion Buddhas, World-Honored Ones, to
offer alms, pay reverence, honor and praise them, widely proclaiming the
innumerable great doctrines of the Buddhas. And in his final incarnation he
will be able to become a Buddha named Light Bright Thus Come One, worthy
of offerings, of right and universal knowledge, perfect clarity and conduct, well
gone, understanding the world, unexcelled worthy, trainer of people, teacher
of heavenly and human beings, Buddha, World-Honored One.

His land will be called Light Virtue and his kalpa will be called Great
Adornment. The life span of this Buddha will be twelve small kalpas. His
Correct Law will endure in the world for twenty small kalpas, and his
Counterfeit Law for twenty small kalpas.



"His realm will be majestically adorned, free of defilement or evil, shards
or rubble, thorns or briers, or the unclean refuse of latrines. The land
will be level and smooth, without high places or sags, pits or knolls. The
ground will be of lapis lazuli, with rows of jeweled trees and ropes of
gold to mark the boundaries of the roads. Jeweled flowers will be
scattered around, and everywhere will be pure and clean. The
bodhisattvas of that realm will number countless thousands of millions,
and the multitude of voice-hearers will likewise be innumerable. There
will be no workings of the devil, and although the devil and the devil's
people will be there, they will protect the Law of the Buddha."

At that time the World-Honored One, wishing to state his meaning once
more, spoke in verse form, saying: …



At that time the great Maudgalyayana, Subhuti and Mahakatyayana, all
of them trembling with agitation, pressed their palms together with a
single mind and gazed up at the World-Honored One, their eyes never
leaving him for an instant. Joining their voices in a single sound, they
spoke in verse form, saying: …
At that time the World-Honored One, understanding the thoughts in the
minds of his major disciples, made this announcement to the monks:
"Subhuti here in future existences will enter the presence of three
hundred ten thousand million nayutas of Buddhas, offering alms, paying
reverence, honoring and praising them. He will constantly carry out
brahma practices and fulfill the bodhisattva way, and in his final
incarnation he will be able to attain Buddhahood. His title will be Rare
Form Thus Come One, worthy of offerings, of right and universal
knowledge, perfect clarity and conduct, well gone, understanding the
world, unexcelled worthy, trainer of people, teacher of heavenly and
human beings, Buddha, World-Honored One.


At that time the World-Honored One once more spoke to the multitude of monks: "Now
I say this to you. Great Katyayana here in future existences will present various
articles as offerings and will serve eight thousand million Buddhas, paying honor and
reverence to them. After these Buddhas have passed into extinction, he will raise a
memorial tower for each one measuring a thousand yojanas in height and exactly five
hundred yojanas in both width and depth. It will be made of gold, silver lapis lazuli,
seashell, agate, pearl and carnelian, with these seven precious substances joined
together. Numerous flowers, necklaces, paste incense, powdered incense, incense for
burning, silken canopies, streamers and banners will be presented as offerings to the
memorial towers. And after this has been done, he will once more make offerings to
twenty thousands of millions of Buddhas, and will repeat the entire process.

"When he has finished offering alms to all the Buddhas, he will fulfill the way of the
bodhisattva and will become a Buddha with the title Jambunada Gold Light Thus
Come One, worthy of offerings, of right and universal knowledge perfect clarity and
conduct, well gone, understanding the world, unexcelled worthy trainer of people,
teacher of heavenly and human beings, Buddha, World-Honored One.



"His land will be level and smooth, the ground made of crystal, adorned
with jeweled trees, with ropes of gold to mark the boundaries of the
roads. Wonderful flowers will cover the ground, everywhere will be pure
and clean, and all who see it will rejoice. The four evil paths of
existence, hell and the realms of hungry spirits, beasts and asuras, will
not exist there. There will be many heavenly and human beings, and
multitudes of voice-hearers and bodhisattvas in innumerable tens of
thousands of millions will adorn the land. That Buddha's life span will be
twelve small kalpas, his Correct Law will endure in the world for twenty
small kalpas, and his Counterfeit Law will endure in the world for twenty
small kalpas."




At that time the World-Honored One spoke to the great assembly: "Now
I say to you. Great Maudgalyayana here will present various kinds of
articles as offerings to eight thousand Buddhas, paying honor and
reverence to them. After these Buddhas have passed into extinction, for
each of them he will raise a memorial tower measuring a thousand
yojanas in height and exactly five hundred yojanas in width and depth. It
will be made of gold, silver, lapis lazuli, seashell, agate, pearl, and
carnelian, with these seven precious substances joined together.
Numerous flowers, necklaces, paste incense, and powdered incense,
incense for burning, silken canopies, streamers and banners will be
presented as offerings. After this has been done, he will also make
offerings to two hundred ten thousand million Buddhas, repeating the
process.



"Then he will be able to become a Buddha with the title Tamalapatra
Sandalwood Fragrance Thus Come One, worthy of offerings, of right
and universal knowledge, perfect clarity and conduct, well gone,
understanding the world, unexcelled worthy, trainer of people, teacher
of heavenly and human beings, Buddha, World-Honored One. His kalpa
will be named Joy Replete and his realm Mind Delight. The land will be
level and smooth, the ground made of crystal, jeweled trees will adorn
it, pearls and flowers will be scattered around, everywhere will be pure
and clean, and all who see it will rejoice. There will be many heavenly
and human beings, and the bodhisattvas and voice-hearers will be
immeasurable in number. That Buddha's life span will be twenty-four
small kalpas, his Correct Law will endure in the world for forty small
kalpas, and his counterfeit Law for forty small kalpas."



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 A. Yap 葉普智


回向 yuàn xiāo zhàng zhū fán năo

s ā n

Parinamana (Transfer of Merit)
願消三障諸煩惱
We wish to rid ourselves of the three hindrances and all klesas.

yuàn dé zhì huì zhēn míng
l ĭ a o

願得智慧真明了
We wish to gain wisdom and real understanding.

pŭ yuàn zuì zhàng xī chú
x i ā o

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.

20111126 white lotus sutra chapter 5 & 6 and art of attention

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