SUMMARY by Jai Daemion. Edited by Mark Unno

P. Yampolsky, trans., The Platform Sutra of Hui-neng, pp.125-153 .

The Master, Hui-neng is expounding the Dharma of the Great Perfection of Wisdom (at the Ta-fan Temple). The master begins by describing his early life, his initial awakening through a single hearing of a recitation of the Diamond Sutra and his quest for enlightenment through the teaching of the Fifth Patriarch, Hung-jen (in Huang-mei). After revealing his original mind in a verse, Hui-neng is selected to be the Sixth Patriarch and in this sutra relays the 'platform' of accumulated Buddhist wisdom and practice.

Key ideas for understanding: Buddha-nature, sudden versus gradual awakening

The text is divided into numbered sections. The teachings include distinctions and the dissolution of distinctions, including the following:

13. Meditation (ting) and wisdom (hui) are interactively linked in circular, mutual causality: "meditation is the substance of wisdom (the lamp is the substance of light); wisdom is the function of meditation" (the light is the function of the lamp)(p.135, 137).

14. "The samadhi of oneness is straightforward mind at all times" (p.135): straighforward mind is awareness without attachment, distraction &endash; but does not imply artificial stillness or denial.

16. Hui-neng offers the 'sudden teaching' &endash; as contrasted to the gradual methods preferred by those who are "deluded."

17. The concept of no-thought as the basis for Hui-neng's lineage of teaching: no-form vs. attachment to form; no-thought vs. 'thinking' (with attachment) - to re-achieve the natural state of original purity.

18. The mind is non-existent, thus perceptions are all delusions. 'Viewing purity' is a distraction. The practice of steadfastness overcomes judgment of others.

19. Meditation cannot be forced or artificial: when it is natural, we are already in meditation. Ch'an = to exclude form; ting = lack of internal confusion, meditation. Thus, Ch'an-ting or Ch'an meditation.

20. The threefold body of the Buddha: (1) the Dharmakaya Buddha, (2) the Nirmanakaya Buddha, (3) the Sambhogakaya Buddha -- all embodied in every individual, accessible through the precepts of formlessness (p.141). [well covered elsewhere in class lectures and readings].

21. The four great vows: "I vow to save all sentient beings everywhere. I vow to cut off all the passions everywhere. I vow to study all the Buddhist teachings everywhere. I vow to achieve the unsurpassed Buddha Way" (p.143).

22. The formless repentance: seeking forgiveness for the "crimes of the three realms" &endash; repenting bad actions, ignorance and jealousy (p.144).

23. The formless precepts of the three refuges: enlightenment (the Buddha), the truth (the Dharma) and purity (the Sangha).

24. The doctrine of the Mahaprajnaparamita (Mo-ho-pan-lo-po-lo-mi) &endash; "the Great Perfection of Wisdom." "Mo-ho is 'great'" "This Dharma must be practiced" "Do not sit with a mind fixed on emptiness" (etc.) (p.146).

25. Self-nature contains the ten thousand things &endash; this is 'great.' (p.146): warns against distinguishing (separating from) good things and evil things; and limiting the vastness of the mind by not practicing.

26. "What is prajna? Prajna is wisdom (chih-hui). One instant of ignorant thought can cut off prajna; one instant of thought with wisdom produces prajna, awakens the Dharma of prajna. Po-lo-mi-to (paramita, in Sanskrit) means, "other shore reached" &endash; practicing rather than reciting. "The very passions are themselves enlightenment (bodhi)" (p.148).

27. Hui-neng's teaching derives from eighty-four thousand wisdoms &endash; "because there are eighty-four thousand passions in this world" (p.148). Deceptions and errors "of themselves are the nature of True Reality" (p.148-9).

28. Using only the one volume of the Diamond Sutra, it is possible to attain prajna samadhi.

29. The 'Sudden Doctrine' &endash; as a way to realize the original nature, even for "sentient beings filled with passions and troubles" (p.150).

30. Because of the existence of innate wisdom, all sacred texts "have been postulated by men" (p. 151). Sentience begs for awakening &endash; change can happen in an instant. "At once, suddenly, we regain our original mind" (p.151).

31. Reiterates the power of the Diamond Sutra in his own awakening: "if he (one) cannot gain awakening with his own nature, he must obtain a good teacher..." (p.152).

32. Guidelines for passing on the Dharma &endash; "the Dharma has (always) been handed down in silence" (p.153)