Significance Of The Platform Sutra

SIGNIFICANCE OF THE PLATFORM SŪTRA

ANKUR BARUA

The Centre of Buddhist Studies, The University of Hong Kong, Hong Kong

Corresponding address: Dr. ANKUR BARUA BLOCK – EE,

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SIGNIFICANCE OF THE PLATFORM SŪTRA Abstract

Regarded as the teaching of the Sixth Patriarch of the Southern School of Ch'an, The Platform Sūtra has been awarded the title of ching (sūtra).The Platform Sūtra

presents the life and work of Hui-neng, the controversial sixth Patriarch of Zen. It is based on his understanding of spiritual and practical life. This Sūtra teaches the inseparability of wisdom and meditation; the importance of rejecting verbal arguments and the uselessness of written words; the Samadhi of oneness, the Pureland and the straightforward mind; no thought and non-attachment; the ultimate ontological and epistemological basis of emptiness and storehouse consciousness. One very important and unique aspect of this Sūtra is its emphasis on how to overcome duality.

Key words:

Non-duality, Non-attachment, Meditation, Wisdom

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SIGNIFICANCE OF THE PLATFORM SŪTRA Introduction The Platform Sūtra is a Chinese Buddhist Sūtra that is often linked with The Heart Sūtra and The Diamond Sūtra to form a trio of texts that have been revered and studied for centuries in China and Japan.1 The Platform Sūtra presents the life and work of Hui-neng, the controversial sixth Patriarch of Zen, and his understanding of the fundamentals of spiritual and practical life. This seventh-century school of Direct Awakening, founded by Hui-neng, flourishes even today.1,2 The most important topics of the discourse of the Platform Sūtra are sudden enlightenment, the direct perception of one's true nature and the unity in essence of śīla, samādhi and prajñā. The Platform Sūtra was later translated into English by Philip Yampolsky.1,2,3

Significance of Platform Sūtra The main teachings of the Platform Sūtra are mentioned in Chapter 42 in the translation of the Platform Sūtra prepared by Philip Yampolsky.1 There was a monk by the name of Fa-ta, who had been reciting the Lotus Sūtra continuously for seven years, but his mind was still deluded and he was in search of the true Dharma. He visited his Master, the Sixth Patriarch at Mount Ts'ao-ch'I to clarify his doubts. The Master observed that Fa-ta was very proficient in the Dharma, but his mind was not proficient. He was actually searching for the true Dharma with falsehood in his mind. The Master wanted Fa-ta to bring a copy of the Lotus Sūtra and read it to him.

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So, Fa-ta brought the Lotus Sūtra and read it through to the Master. Upon hearing it, the Sixth Patriarch understood the Buddha's meaning and then discoursed on the Lotus Sūtra for the sake of Fa-ta. The Sixth Patriarch said that the Lotus Sūtra throughout its seven chuan gives parables and tales about causation. The words of the Sūtra clearly stated that there was only one vehicle of Buddhism. The Tathagata's preaching of the Three Vehicles was only because of the dullness of people in the world.1,2,3,4-7 Hence, the Master advised Fa-ta to listen to the one Buddha vehicle and not to seek the other two; else his nature would be deluded. He explained Fa-ta that our mind has nothing to do with thinking, because its fundamental source is empty. If within and without one is not deluded then one is apart from duality. If on the outside one is deluded, then one clings to form. If on the inside one is deluded, then one clings to emptiness. If within form one is apart from form and within emptiness one is separated from emptiness, then within and without one is not deluded. This opens Buddha's wisdom and the Buddha means enlightenment.1,2,3,4-7

There are four gates which should be separately considered. These are - the opening of the wisdom of enlightenment, the instruction of the wisdom of enlightenment, the awakening of the wisdom of enlightenment, and the entering into the wisdom of enlightenment. Entering from one is the wisdom of enlightenment through which one can see into his or her own nature and succeed in transcending the world.1,4-7 All the people in this world should always open the wisdom of the Buddha themselves in their own mind-grounds. The Master urged not to cultivate the wisdom of sentient beings as the people of the world have errors or biasness in their

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minds. He advised Fa-ta never to open the wisdom of sentient beings; instead he should open the wisdom of the Buddha and then transcend the world.1,4-7

The Master emphasized the fact that this was the one-vehicle Dharma of the Lotus Sūtra. Though the Buddha's teaching was further divided into three vehicles in order to benefit the deluded at a later stage in the Sūtra, but everything depended only on the one Buddha vehicle. He further elaborated that if one’s mind is correct he would be able to turn the Lotus. But if one’s mind is incorrect then he would get turned by the Lotus. Hence, if the wisdom of the Buddha is opened, one would turn the Lotus. On the other hand, if the wisdom of sentient beings is opened, one would get turned by the Lotus. But if one practices the Dharma with great effort, he or she would be able to turn the Lotus Sūtra. Upon hearing this, Fa-ta at once gained great enlightenment and broke into tears. He confessed that up till then he had never turned the Lotus. On the contrary, for seven years he had been turned by the lotus. However, from then onwards, he would turn the Lotus and follow the practice of the Buddha.1,4-7

Conclusion

The Platform Sūtra emphasizes that a pure or uncorrupted mind is capable of seeing the world in its reality. The content of this Sūtra is centered on nondualistic teachings of wisdom. The other features are the inseparability of wisdom and meditation; the importance of rejecting verbal arguments and the uselessness of written words; the Samadhi of oneness, the Pureland and the straightforward mind; the original pure nature of the mind also known as Buddha-nature; the importance of sitting meditation and separating form from the outside as well as

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inside; the three bodies of the Buddha; repentance and no action; no thought and non-attachment; the ultimate ontological and epistemological basis of emptiness and

storehouse consciousness.1,6,7 One very important and unique aspect of this

Sūtra is its emphasis on how to practice the true Dharma and overcome duality by utilizing Hui-neng’s teachings of the thirty-six confrontations.

References 1. Yampolsky, P. 1967. The Platform Sūtra of the Sixth Patriarch. New York: Columbia University Press. 2. Bielefeldt, C., Lancaster, L. 1975. T'an Ching (Platform Scripture). Philosophy East and West 25(2): 197- 212. 3. Garcia, D.D. 1997. The "Lankavatara" and "Platform Sutras": Contraries apart and polarities together. Manoa: University of Hawai'I Press. 4. Hui Neng. 1961. The Platform Scripture. New York: St. John's University

Press. 5. Hui Neng. 1964. The Sutra of the Sixth Patriarch on the Pristine Orthodox Dharma. San Francisco: Buddha's Universal Church. 6. Hui Neng. 1967. The Platform Sutra of the Sixth Patriarch: the text of the TunHuang manuscript. Columbia College, Program of translations from the oriental classics. Columbia University Press. 7. Hui Neng. 1969. The Diamond Sutra and the Sutra of Hui Neng. Berkeley: Shambala Publications: 76-114.

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