Platform Sutra of Sixth Patriarch六祖壇經: Chapter 2: Perfection of Wisdom般若品二
Wong Weng Hon
- 善知識 ! 心量廣大, 偏周法界. 用即了了分明, 應用便知一切. 一切即一,一即一切, 去來自由, 心體無滯, 即是般若.
All Dharma farers should each have a heart as extensive as the universe. Utilize all your senses mindfully and with clear awareness or comprehension. The many in the One; the One in the many. Either in saṃsāra or Nirvāṇa, one is not mentally impeded . This is the perfection of wisdom .
The genuine Dharma practioners are able to contain and accept whatever come and go. They should execute the four foundations of mindfulness (四念住) mindfully and with clear awareness or comprehension without grasping (不執) upon the five aggregates (五蘊) of form(色), feelings(受), perceptions(想) , volitions(行) and consciousness(識) . Non-grasping is neither attachment nor aversion. Neither attachment nor aversion is the power of equanimity (muditā). The power of equanimity safeguards the six sense gates so that the mind is not defiled by the superimposed illusory self-centric ego.
The Awakened One or Gnostic (Jñāni) intuitively apprehends the eternal Truth of the multiplicity in the Unity and the Unity in the multiplicity . The Unity refers to the absolute Truth or the Buddha (Principle) . The multiplicity refers to the diverge phenomenal world. The phenomenon-principle relationship is expounded in the Heart Sūtra thus : Form is Emptiness and Emptiness is Form (色即是空; 空即是色). Form is multiplicity and Emptiness is Unity. Feelings, perceptions, volitions and consciousness are multiplicity. Only Emptiness is Unity.
Whether the Awakened One or Gnostic dwells in saṃsāra(生死) or Nirvāṇa (涅盤), he or she is unobstructed mentally because he or she is liberated by the perfection of wisdom (prajñāpāramitā 般若波羅蜜多). An Enlightened One apprehends both saṃsāra and Nirvāṇa as empty. The Knower of Truth or Gnostic (Jñāni) perceives no distinction between saṃsāra and Nirvāṇa. Non-discriminative wisdom is the perfection of wisdom (prajñāparamita). There is a perfect interpenetration between the phenomena and the principle without any interference (事理無礙). This is the experience of the freedom of Nirvāṇa – mental emancipation (解脫) through the perfection of wisdom developed. The distinction between a Gnostic and a sentient being is thus: The former perceives Unity and the latter perceives multiplicity.
- 一切般若智, 皆從自性而生, 不從外入. 莫錯用意, 名為真性自用. 一真一切真; 心量大事, 不行小道. 口莫終日說空, 心中不修此行.
All wisdom of Prajñā ensures from one’s original Nature. It does not ensue externally. Do not misinterpret. Original nature of man exists innately. Having perceived the Buddha-nature, one perceives everything with the Buddha-mind . To realize the pure, infinite consciousness, do not rely on a small expedient means , such as meditation . Do not speak often of Emptiness but do not practise mindfully without grasping .
The perfection of wisdom is developed through the intuitive perception of the Buddha-nature(佛性). The Buddha-nature is the original Nature (本性) of Man. The perfection of wisdom is arisen or originated internally. This Truth should be sought esoterically (心內求法) and not exoterically(心外求法) . Whoever knows his or her True Self perceives his or her Buddha-nature. The Buddha-nature is the eternal Truth of Unity or Non-duality – the interdependence or the interconnectedness with the entire world. Having perceived the innate Buddha-nature or the ultimate Truth of Reality (勝義諦) , one sees as the Buddha sees , one hears as the Buddha hears , one smells as the Buddha smells, one tastes as the Buddha tastes, one touches as the Buddha touches and one thinks as the Buddha thinks. That the Enlightened One perceives as the Buddha perceives connotes that one does not perceives oneself and others with any notion of I or mine . A mind empty of self-centric ego is the Buddha’s perception. From the Theravāda Buddhist perspective, it is the perfect execution of the four establishments of mindfulness (cattāri satipațțhāna) and clear awareness. From Zen perspective, it is the perfection of wisdom of Zen practice.
May I reiterate : “One perceives as the Buddha perceives” connotes that one perceives everything mindfully with clear awareness so that there is no whatsoever grasping upon the five aggregates as this is I ; this is mine ; this belongs to me. The self -centric ego has been annihilated by the perfection of wisdom. In order to purify the human consciousness at all times in all places, one is advised not to rely on formal sitting meditation alone. The right mindfulness(正念) and clear awareness (了了分明) should be maintained in all daily activities and not merely in sitting meditation or reciting the name of the Buddha(念佛). One is not to engage in talks of Emptiness(空; ‘Sūnyatā) without practising it . Emptiness is said to be practised when one does not grasp upon the five aggregates (不執五蘊) in all daily activities. This is the genuine Chan or Zen practice . Chan or Zen is right mindfulness (sammā sati). Right mindfulness is the clear awareness that self-centric ego does not direct and empower one’s six sense activities. The communal goal of liberation is to consummate wisdom so that one avoids malevolence and fosters benevolence. Liberation is benefiting oneself and others through the altruistic compassionate concern for the wellbeing and welfare of others.
Editor’s Note:
Platform Sūtra of Sixth Patriarch should be investigated seriously and contemplated intensively by those who are interested to engage in genuine Chan or Zen practice in their daily life activities. Chan or Zen practice is synonymous with the skillful execution of four foundations of mindfulness through the discernment of the Emptiness of self (Pudgala’sūnyatā) and Emptiness of all phenomena (dharrama’sūnyatā). Chan or Zen is the negation of self-centric ego. Chan or Zen is Anattā or ‘Sūnyatā. It is parallel to the Sufi concept of al-fanā '. |
