Six Patriarch Platform Sutra

Author: Huineng
Publisher:
Publishing Date: 2002-12-01
Features: Recommended by the editor of The Platform Sutra of the Sixth Patriarch
The Platform Sutra, representing Huineng's Southern School of Chan, fully affirms the life essence and meaning of every individual's true life, integrating the ideal of liberation into the practical life of the present moment. The emergence of the "Life Buddhism" and "Humanistic Buddhism" movements in modern times is the best illustration of the emphasis on the real life and mind in the Platform Sutra. This characteristic is also the opportunity for the light of wisdom of Chan thought to shine in modern society and life, helping people seek their invaluable treasure of self.
One day, Governor Wei set up a grand banquet for the master. After the banquet, the governor invited the master to sit on the dais, and officials, scholars, and common people gathered. With solemn demeanor, they bowed deeply and asked: "Disciple has heard that the master's teachings are truly beyond ordinary understanding. Now, I have some doubts and hope for great compassion to explain them specially." The master said: "If you have doubts, ask away, and I will explain." Governor Wei said: "What the master has said is not the essence of Master Bodhidharma's teachings, is it?" The master replied: "Yes." Governor Wei said: "Disciple has heard that Master Bodhidharma first converted Emperor Liang Wu. The emperor asked: 'I have built temples, ordained monks, given alms, and held grand feasts throughout my life. What merits have I earned?' Master Bodhidharma replied: 'There are no merits at all.' Disciple has never understood this principle. Please explain it." The master said: "There are no merits at all. Do not doubt the words of the ancient sages. Emperor Wu's mind was crooked, and he did not understand the true Dharma. Building temples, ordaining monks, giving alms, and holding feasts are acts of seeking blessings. They cannot be called merits. Merits exist in the Dharma body, not in acts of seeking blessings. The master then added: 'Seeing one's nature is merit, and equality is virtue. Without hindrance in every thought, constantly realizing one's true nature and its true function is called merit. Humility in the heart is merit, and observing rituals is virtue. Establishing all Dharma based on one's nature is merit, and a mind free from delusion is virtue. Staying true to one's nature is merit, and applying without attachment is virtue. If one seeks the Dharma body of merit, follow these practices, and it is true merit. If one practices merit, the heart will not be arrogant, and one will always act with universal respect. If the heart is often arrogant toward others, the self is not liberated, and thus there is no merit. If one's nature is illusory and unreal, there is no virtue. This is all because of arrogance and arrogance toward all things. Good knowledge, continuous effort without interruption is merit, and upright thoughts and actions are virtue. Cultivating one's nature is merit, and cultivating one's body is virtue. Good knowledge, merit must be seen within one's nature, not sought through alms and offerings. Therefore, blessings and merit are different. Emperor Wu did not understand the truth, not because our ancestors made mistakes."
[Annotations]
Grand banquet: During a grand Dharma assembly, eating vegetarian food is called a grand banquet.
Scholars and common people: Referring to the general believers.
Emperor Liang Wu: The founding ruler of the Southern Dynasties of Liang, from Lanling, surname Xiao, named Yan, styled Shu Da. Emperor Liang Wu was erudite, devout to Buddhism, and three times renounced the world to become a monk at the Taishan Temple.
[Translation]
One day, Governor Wei set up a grand banquet for Master Huineng. After the banquet, the governor invited the master to sit on the dais, and officials and believers gathered, bowing deeply to Master Huineng. He said: "Disciple has heard the master's teachings and found them truly beyond ordinary understanding. Now, I have some doubts and hope for great compassion to explain them specially." Master Huineng said: "If you have doubts, ask away, and I will explain." Governor Wei said: "What the master has said is not the essence of Master Bodhidharma's teachings, is it?" Master Huineng replied: "Yes." Governor Wei said: "Disciple has heard that Master Bodhidharma first converted Emperor Liang Wu. The emperor asked: 'I have built temples, ordained monks, given alms, and held grand feasts throughout my life. What merits have I earned?' Master Bodhidharma replied: 'There are no merits at all.' Disciple has never understood this principle. Please explain it." Master Huineng said: "There are no merits at all. Do not doubt the words of the ancient sages. Emperor Wu's mind was crooked, and he did not understand the true Dharma. Building temples, ordaining monks, giving alms, and holding feasts are acts of seeking blessings. They cannot be called merits. Merits exist in the Dharma body, not in acts of seeking blessings. The master then added: 'Seeing one's nature is merit, and equality is virtue. Without hindrance in every thought, constantly realizing one's true nature and its true function is called merit. Humility in the heart is merit, and observing rituals is virtue. Establishing all Dharma based on one's nature is merit, and a mind free from delusion is virtue. Staying true to one's nature is merit, and applying without attachment is virtue. If one seeks the Dharma body of merit, follow these practices, and it is true merit. If one practices merit, the heart will not be arrogant, and one will always act with universal respect. If the heart is often arrogant toward others, the self is not liberated, and thus there is no merit. If one's nature is illusory and unreal, there is no virtue. This is all because of arrogance and arrogance toward all things. Good knowledge, continuous effort without interruption is merit, and upright thoughts and actions are virtue. Cultivating one's nature is merit, and cultivating one's body is virtue. Good knowledge, merit must be seen within one's nature, not sought through alms and offerings. Therefore, blessings and merit are different. Emperor Wu did not understand the truth, not because our ancestors made mistakes."
[Analysis]
In Huineng's view, "good deeds" with worldly purposes are not the true merit of the Buddhist path. Because such worldly acts of seeking blessings are conditioned and attached, with grasping minds. The merit of liberation is free from attachment, with straight-hearted actions and a pure mind, practicing unconditioned giving and holding feasts, building temples, and ordaining monks. Therefore, "merit must be seen within one's nature, not sought through alms and offerings."
[Original Text]
Governor Wei asked again: "Disciple often sees laypeople and monks reciting the name of Amida Buddha, wishing to be reborn in the Western Pure Land. Please, master, explain whether this can lead to rebirth. I hope you will dispel my doubts." The master said: "Listen well, and I will explain. In the Sh city, the Buddha spoke of the Western Pure Land to guide and convert beings. The scriptures are clear that the Western Pure Land is not far. But if measured by distance, it is ten thousand and eight hundred li. In reality, it symbolizes the ten evils and eight corruptions within beings. Because of these obstacles, it is said to be far. The reason it is said to be far is for those with inferior roots, while it is said to be near for those with superior wisdom. There are two types of people, but the Dharma is the same. Some are deluded, while others are awakened. Some see slowly, while others see quickly. Deluded people recite the name of Amida to seek rebirth in the West, while awakened people purify their minds. Therefore, the Buddha said: 'Wherever the mind is pure, the land is pure.' You, Governor, being from the East, need only purify your mind and there is no sin. Even people from the West, if their minds are impure, will also suffer. Easterners commit sins and recite the name of Amida to seek rebirth in the West; Westerners commit sins and recite the name of Amida to seek rebirth in what land? Fools do not understand their own nature and do not recognize the Pure Land within their bodies. They wish to go east or west, but awakened people are the same wherever they are. Therefore, the Buddha said: 'Wherever you live, you will always be at ease.' If your mind is free of evil, the Western Pure Land is not far. But if you harbor evil thoughts, it will be difficult to be reborn. Now, I advise good knowledge to first eliminate the ten evils, as if walking ten thousand li, and then eliminate the eight corruptions, as if passing eight thousand. Constantly realizing one's nature and acting with uprightness will lead to Amida in the blink of an eye."
[Annotations]
Amida Buddha: The transliteration of the Sanskrit Amitabha, meaning "infinite light and life Buddha." He is the main object of worship in the Pure Land School and is known as the "Teacher of the Western Pure Land." He guides those who recite his name to be reborn in the "Western Pure Land," hence also called the "Guiding Buddha." Amida Buddha has thirteen names, including Amitayus Buddha (infinite life Buddha), Amita Buddha (infinite light Buddha), and Ananta Buddha (boundless light Buddha).
Ten evils and eight corruptions: Killing, stealing, sexual misconduct, greed, anger, delusion, false speech, slander, harsh speech, and frivolous speech are called the ten evils; heresy, heretical thinking, heretical speech, heretical actions, heretical livelihood, heretical means, heretical thoughts, and heretical concentration are called the eight corruptions.
Wherever the mind is pure, the land is pure: It means that as long as the mind is pure, it is the Pure Land. This phrase is from the Vimalakirti Sutra (Bodhisattva's Pure Land): "If a Bodhisattva wishes to attain a Pure Land, they must purify their minds. Wherever the mind is pure, the land is pure."
Sin: Transgression.
Wherever you live, you will always be at ease: It means that wherever you live, you can become a Pure Land of ease. Ease refers to the Western Pure Land. The Sutra of Immeasurable Life says: "The land of the Western Buddha is called 'Ease.'"
Rebirth: A common term in the Pure Land School, specifically referring to leaving the cycle of rebirth in the cycle of suffering and going to Amida's Pure Land.
See Amida: A symbol of rebirth in the Western Pure Land.
[Translation]
Governor Wei asked again: "Disciple often sees laypeople and monks reciting the name of Amida Buddha, wishing to be reborn in the Western Pure Land. Please, master, explain whether this can lead to rebirth. I hope you will dispel my doubts." The master said: "Listen well, and I will explain. In the Sh city, the Buddha spoke of the Western Pure Land to guide and convert beings. The scriptures are clear that the Western Pure Land is not far. But if measured by distance, it is ten thousand and eight hundred li. In reality, it symbolizes the ten evils and eight corruptions within beings. Because of these obstacles, it is said to be far. The reason it is said to be far is for those with inferior roots, while it is said to be near for those with superior wisdom. There are two types of people, but the Dharma is the same. Some are deluded, while others are awakened. Some see slowly, while others see quickly. Deluded people recite the name of Amida to seek rebirth in the West, while awakened people purify their minds. Therefore, the Buddha said: 'Wherever the mind is pure, the land is pure.' You, Governor, being from the East, need only purify your mind and there is no sin. Even people from the West, if their minds are impure, will also suffer. Easterners commit sins and recite the name of Amida to seek rebirth in the West; Westerners commit sins and recite the name of Amida to seek rebirth in what land? Fools do not understand their own nature and do not recognize the Pure Land within their bodies. They wish to go east or west, but awakened people are the same wherever they are. Therefore, the Buddha said: 'Wherever you live, you will always be at ease.' If your mind is free of evil, the Western Pure Land is not far. But if you harbor evil thoughts, it will be difficult to be reborn. Now, I advise good knowledge to first eliminate the ten evils, as if walking ten thousand li, and then eliminate the eight corruptions, as if passing eight thousand. Constantly realizing one's nature and acting with uprightness will lead to Amida in the blink of an eye.