Platform Sutra

Its key themes are the direct perception of one's original nature,[2] and the unity in essence of śīla (conduct), dhyāna (meditation) and prajñā (wisdom).

It contains the well-known story of the contest for the succession of Hongren (enlightenment by the non-abiding), and discourses and dialogues attributed to Huineng.

[4] Though its recollection has been attributed to Fa-hai, a student of Huineng, its origins are not clear: The early development of the Platform Sutra is shrouded in the mists of time, and we will probably never know much for certain about it.

[5]The Dunhuang versions are the oldest texts available, with the full title Southern School's Sudden Doctrine, Supreme Mahayana Great Perfection of Wisdom: The Platform Sutra as Delivered by the Sixth Patriarch Huineng at the Dafan Temple in Shao Prefecture Chinese: 南宗頓教最上大乘摩訶般若波羅蜜經：六祖惠能大師於韶州大梵寺施法壇經, subtitled, “one roll, recorded by the spreader of the Dharma, the disciple Fahai, who at the same time received the Precepts of Formlessness” (一卷，兼受無相戒弘法弟子法海集記).

[6]In 1056, the Chinese scholar-monk Qisong (契嵩, Wade-Giles: Ch'i-sung) produced a larger edition, entitled Liuzu fabao ji (法寶記 ‘Precious Record of the Dharma’).

The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen The Platform Sutra is: ...a wonderful melange of early Chan teachings, a virtual repository of the entire tradition up to the second half of the eighth century.

Instead, he wrote his stanza on the south corridor wall to remain anonymous one day at midnight about one o'clock in the morning.

Shenxiu's stanza is as follows:[11] The body is the bodhi tree.The mind is like a bright mirror's stand.At all times we must strive to polish itand must not let dust collect.

[note 1]The Patriarch was not satisfied with Shenxiu's stanza, and pointed out that the poem did not show understanding of "[his] own fundamental nature and essence of mind.

[10] Two days later, the illiterate Huineng heard Shenxiu's stanza being chanted by a young attendant at the monastery and inquired about the context of the poem.

A later version of Huineng's stanza is different from the two older ones:[12] Bodhi originally has no tree.The mirror has no stand.The Buddha-nature isalways clear and pure.Where is there room for dust?

According to the traditional interpretation, which is based on Guifeng Zongmi, the fifth-generation successor of Shenhui, the two verses represent respectively the gradual and the sudden approach.

According to McRae, this is an incorrect understanding: [T]he verse attributed to Shenxiu does not in fact refer to gradual or progressive endeavor, but to a constant practice of cleaning the mirror [...] [H]is basic message was that of the constant and perfect teaching, the endless personal manifestation of the bodhisattva ideal.

[14]McRae notes a similarity in reasoning with the Oxhead School, which used a threefold structure of "absolute, relative and middle", or "thesis-antithesis-synthesis".

[15] According to McRae, the Platform Sutra itself is the synthesis in this threefold structure, giving a balance between the need of constant practice and the insight into the absolute.

From this chapter: When our mind works freely without any hindrance, and is at liberty to "come" or to "go", we attain Samadhi of Prajna, or liberation.

But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view.In Chapter Three Huineng answers questions from a lay audience.

Huineng discusses the famous story of Bodhidharma telling Emperor Wu of Liang that his good deeds would bring him no merit.

Next, he discusses the Pure Land of the West, asserting the greater importance of one's inner state compared to one's physical location.