Issue

4rd Issue (June, 2007)

Platform Sūtra of Sixth Patriarch: On Seated Meditation

By Wong Weng Hon

Introduction

The Platform Sūtra of Sixth Patriarch (六祖壇經) was the discourse of Chantradition of Mahāyāna Buddhism expounded by Hui-neng (惠能 638-713 C.E). Hui-neng was instantaneously enlightened after having heard a verse from the Diamond Sūtra in a motel. He was completely enlightened when his Chan master, Hong-jen (弘忍), the 5th Chinese Chan Patriarch instructed him on the Diamond Sūtra till the verse ‘Dwell upon nothing and produce the (pure) mind.’(應無所往而生其心). [Note 1] This article is a brief presentation of exegesis on the key ideas of chapter five on Seated Meditation of the Platform Sūtra of Sixth Patriarch. The content mirrors the typical Chinese exposition of Mahāyāna tradition on the original nature(自性) of Man – the Buddha-nature which is neither arising nor ceasing(不生不滅), neither impure nor impure(不垢不淨) and neither increasing nor decreasing(不增不減). This transcendence of pairs of extreme views does not differ from the original doctrine of the Middle Path (中道) expressed through the ultimate truth of Dependent Co-arising (pratītyasamutpāda 緣起). Gotama Buddha defines the Middle philosophy of Dependent Co-arising in the Kaccāyanagotta-sutta of Saṃyutta Nikāya as neither absolute existence (atthitā 有) nor absolute non-existence (n’atthitā 無).The original nature used in Chan tradition refers to Buddha-nature. Buddha-nature refers to the ultimate truth of Dependent Co-arising (pratītyasamutpāda) or Emptiness (Śūnyatā). It is should not be interpreted as a permanent substance which is incompatible with Insubstantiality. Some Theravādins have mispresented the concept of Buddha-nature as a permanent substance. Buddha-nature or Emptiness is the eternal, ineffable truth of Origin of everything or cosmos. The monotheistic esoteric religions designate the Origin as God. The most accurate definition of this Origin is nameless (which cannot be expressed by language). All names are mere illusions. Paradoxically, we have to live with the illusions in the secular or mundane world. Fortunately, religions protect us from the harms of these illusions! All esoteric religions are declared by the Perfect Masters or Enlightened Ones to liberate the human beings.

此門坐禪,元不看心, 亦不看淨, 亦不是不動.若言看心,心原是妄;知心如幻,故無所看也.若言看淨,人性本淨;由妄念故,蓋覆真如,但無妄想,性自清淨. [Note 2]

In the seated meditation, originally, it is not to perceive the mind neither is it the perception of purity. Neither it is immobility. If it is said to perceive the mind , the mind is originally illusive. Since the mind is illusive, therefore there is nothing to be perceived. If it is said to perceive purity, the original nature is already pure. Owing to illusion or delusion, the suchness of original nature is concealed. If there is no false mental construct, the original nature is pure.

Commentary:

When illusion of all phenomena is realized and the mind is consequentially not perturbed and obsessed, the mind is originally undefiled or pure. When the mind is pure, the ordinary consciousness is released from producing any vexation of greed, hatred and delusion or the bondage of transmigration.

若修不動者,但見一切人時,不見人之是非善惡過患,即是自性不動. [Note 3]

If unperturbility is being cultivated, when one confronts all people, one does not perceive behaviorial defects or shortcomings of others. This is the unperturbility of original nature.

Commentary:

When one’s mind is unperturbed by insight or wisdom of Emptiness or Insubstantiality, one does not find faults with others. Insight or Wisdom of Emptiness or Insubstantiality connotes discernment of signlessness or emptiness of self-nature or intrinsic nature. The wisdom is also non-discriminative and the enlightened one is able to transcend the perception of individual differences which give rise to greed and hatred due to deluded view of appearances. For instance, A may be weak morally relative to B but B is morally better than C. Therefore, labeling B as ‘Bad’ is an inaccurate description of B and is unjust to him. Therefore, knowledge of Dharma constructs social harmony as emotional judgement of others is avoided..

何名坐禪?此法門中,無障無礙,外於一切善惡境界, 心念不起,名為坐;內見自性不動,名為禪. [Note 4]

What is seated meditation? In this method of cultivation, there is no whatsoever obstruction. Being exposed to all favourable or adverse conditions or situations, no obsession arises. This is called ‘Seated’. Perceiving that original nature is unmoved is ‘ Meditation ’.

Commentary:

The way Hui-neng defines ‘Seated Meditation’ is unorthordox. His intention is to amplify that the purpose of Buddhist meditation is to perceive intuitively the Buddha-nature of Man so that one’s mind is appeased and unobsessed. This fulfills the objective of meditation exercise.

何名禪定? 外離相為禪,內不亂為定. 外若著相, 內心即亂. 外若離相, 心即不亂. 本性自淨自定, 只為見境思境即亂. 若見諸境心不亂者, 是真定也. [Note 5]

What is Chan meditation? Relinquishing signs is Chan. Inner unperturbility is meditation (concentration). If the signs are grasped upon, the inner    mind is disturbed. If the signs are relinquished, the mind is not disturbed. The original nature is pure and unmoved. When environmental stimuli are perceived and conceptualized, the mind is disturbed. Whoever perceives all phenomena without being perturbed has realized true concentration.

Commentary:

Hui-neng again reveals the objective of Buddhist meditation by defining Chan Meditation. He defines Chan Meditation in terms of two dialectically opposed truths. Firstly, detachment from signs and unperturbility are called the fruits of Chan Meditation. Secondly, grasping upon external environmental stimuli perturbs the mind and causes vexation or suffering.

外離相即禪, 內不亂即定. 外禪內定, 是為禪定. [Note 6]

Relinquishing external signs is Chan; inner unperturbility is concentration. Not grasping upon external signs and being unperturbed internally are Chan meditation.  

Commentary:

Externally, relinquishing signs and maintaining mental tranquility are true practice of Chan meditation. Non-grasping of external stimuli engenders mental concentration as the mind is appeased and unobsessed.

Endnotes:

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