Tribunová sútra šestého patriarchy

by Hui-Neng, Oldřich Král (Translator, Foreword)

The "Platform Sutra" records the teachings of Hui-neng, the Sixth Patriarch, who is revered as one of the two great figures in the founding of Ch'an (Zen) Buddhism. This translation is the definitive English version of the eighth-century Ch'an classic.

Phillip B. Yampolsky has based his translation on the Tun-huang manuscript, the earliest extant version of the work. A critical edition of the Chinese text is given at the end of the volume.

Dr. Yampolsky also furnishes a lengthy and detailed historical introduction which contains much information hitherto unavailable even to scholars, and provides the context essential to an understanding of Hui-neng's work. He gives an account of the history and legends of Ch'an Buddhism, with particular attention to the traditions associated with Hui-neng, quoting or summarizing the most important narratives. He then discusses the various texts of the "Platform Sutra," and analyzes its contents.

Genres: Buddhism, Philosophy, Religion, Zen, Nonfiction, China, Classics

108 pages, Paperback

First published January 1, 780

About the author

Dajian Huineng (大鑒惠能; Pinyin: Dàjiàn Huìnéng; Japanese: Daikan Enō; Korean: Hyeneung, 638–713) was a Chinese Chán (Zen) monastic who is one of the most important figures in the entire tradition, according to standard Zen hagiographies. Huineng has been traditionally viewed as the Sixth and Last Patriarch of Chán Buddhism.

-Wikipedia

Reviews

[Daniel · Rating 5 out of 5]

I recommend this book to anyone interested in what Buddhism, Taoism, Confucianism, or general 'liberation' or 'New Age' is about. Hui-Neng is a fantastic character, more so for his simplicity, his accomplishment, his directness, and the fact of his being a real person. His account of his life and enlightenment, and those who seek but do not attain has something for everyone, the vain, the proud, the stoic, the passionate... His view of Buddhism was welcome to me because, as he says, we find Buddhism in the world, not apart from it, for without the world there is no need for Buddhism and to run from the world to find enlightenment is to look for a bird's nest at the top of a ladder, all the while wondering where the leaves and branches are. Hui-Neng is right up there with Nagarjuna and the buddha known as 'Buddha' in terms of what they offer to us, but he is so lowly in his message and emans that he may as well be our next door neighbor. Thomas Cleary is also one of my favorite translators of literature like this and he maintains a stylistic consistency that lends accessibility to hos translations yet remains transparent so as to not interfere with the translated work.

[Petter Gran · Rating 5 out of 5]

There is no bodhi tree
Nor stand of a mirror bright
Since all is void
Where can the dust alight?

[Jay Allen · Rating 3 out of 5]

It feels weird assigning a rating to a book that enjoins you to abandon preferences, but...what the hell. THE PLATFORM SUTRA OF HUI-NENG contains some true gems of instruction. The consistent theme is that we must each work to discover our own buddha-nature; no one can do this work for us. The text itself, however, declines in quality after the main section, as it consists mainly of sectarian material added after Hui-neng's death to defend his "Southern School" teaching against that of Shen-Hsiu's "Northern School". (What was that about preferences?)

While Red Pine (Bill Porter)'s commentary is generally excellent, the multiple sources for the PLATFORM SUTRA contain numerous discrepancies and conflicts, forcing Mr. Porter to squander space explaining the textual variations. This material is chiefly of interest to scholars, not practitioners.

[Lori Shinkō Snyder · Rating 5 out of 5]

This sutra translated and commented by Red Pine is so good, that i started rereading it upon completion.
Huineng drops wisdom about ten other Mahayana sutras so if you only read one…make it this one.

[Nagapriya · Rating 4 out of 5]

Quite a technical translation and does not flow as well as some others (which are probably less precise). I would have liked some of the key words to have been given in Chinese or Sanskrit to be able to follow up on them.

[Neal Maro · Rating 5 out of 5]

"You must not revile the sutras which is a transgresson immeasurable"

[Barack Liu · Rating 5 out of 5]

132-Platform Sutra-Huineng-Religion-713
Barack
2017/08/ 13
2020/05/2 4


—— " Bodhi does not have a tree, and a mirror is not a platform. There is nothing in the first place. Where can the dust be caused? "

"Altar Classic" was created during the Tang and Song Dynasties. Religious books. It is a classic dictated by Hui Neng, the founder of Buddhism Zen, and collected by his disciple Fahai. It records the deeds of Huineng's life-long gaining and teaching of the Dharma and the words and teachings of his disciples. It is rich in content and popular in writing. It is an important basis for studying the origin of Zen thought.

Huineng was born in Lingnan Xinzhou (now Xinxing County, Guangdong) in 638 and died in 713. The customary surname is Lu, and he is honored as the sixth ancestor Huineng, the patriarch of Buddhism Zen. Huineng got the mantle taught by the fifth ancestor Hongren, inherited the Dongshan Dharma line and established the Nanzong. Representative works: "Tan Jing" and so on.

Bodhidharma was born in South India in 386 and died in 536. He belongs to the Kshatriya caste, thoroughly understands the Mahayana Buddhism, and is highly regarded by those who practice meditation. People often call him the founder of Bodhidharma, the founder of Chinese Zen Buddhism.

Zen, also known as Buddha's heart were one of the sects of Chinese Buddhism, Bodhidharma began and flourished in Liuzuhuineng, after the late Tang become the mainstream of Chinese Buddhism, Chinese Buddhism is Buddhism Jiao one of the most important symbol . Most Han Buddhism sects come from India, but only Tiantai Sect, Huayan Sect and Zen Buddhism are three indigenous Buddhist sects independently developed by China. Among them, Zen is the most unique character. Its core idea is: "If you don't establish words, you can teach outsiders; you can directly point to people's hearts, and you will become a Buddha by seeing your nature." The first ancestor of Zen is Bodhidharma, the second ancestor is Hui Ke, the third ancestor is Seng Can, the fourth ancestor is Daoxin, the fifth ancestor is Hongren, and the sixth ancestor is Huineng.

Part of the catalog
1. Line by product first
2. Prajna second
3. Question third
4. Dinghui fourth
5. Sitting meditation fifth
6. Confession sixth
7. The seventh chance
8. The eighth grade
9. Dharma Protector Ninth
10. The tenth payment

Buddhist classics are as vast as a sea of smoke, among which the Diamond Sutra, the Heart Sutra and the Altar Sutra are the more representative ones. The full name of "Diamond Sutra" is "Vajra Prajna Paramita Sutra". "King Kong" represents firmness, clarity, and quick profit. "Wisdom" (bō rě), is the sound of Sanskrit translation, a symbol of all things and all things truthfully cognitive origin of wisdom. "Paramita" ie, "Paramita" is Sanskrit transliteration, to represent the other side, that is to reach nirvana relief from this side of life and death fan community nirvana of the other side of meaning. "Sutra" originally means "line" in Sanskrit, which means to penetrate and not be lost. Generally, only classics that record the words of the Buddha can be called "jing", but the "Altar Sutra" is an exception.

The full name of "Heart Sutra" is "Prajna Paramita Heart Sutra". The whole sutra has only one volume, 260 words, and it belongs to one of the 600 volumes in the "Dapin Prajna Sutra". The popular "Dapin Prajna Sutra" was translated by Master Xuanzang in the Tang Dynasty, and Master Xuanzang is also the realistic prototype of the Tang monk in the novel "Journey to the West". Although the Heart Sutra contains only 260 Chinese characters, it promotes emptiness and prajna, and is considered the first classic and core of Mahayana Buddhism.

The full name of "Altar Sutra" is "The Sixth Patriarch Huineng of Nanzongdun Buddhism Maha Prajna Paramita Sutra casts Dharma Altar Sutra at Dafan Temple in Shaozhou". A classic recorded because the sixth ancestor Huineng was not literate. The "Altar Sutra" records the deeds of Hui Neng's life-long gaining and teaching of the Dharma and the words and teachings of his disciples. It was originally written in Chinese characters rather than translated from Sanskrit, so it is much more familiar than other Buddhist scriptures. The widely circulated four verses "Bodhi has no tree, and the mirror is not a stand. There is nothing, where can the dust be caused" comes from the mouth of Huineng. With a deep understanding of Buddhism, Hui Neng, who did not know how to chop wood and pound rice, gained the mantle taught by Hongren, the fifth ancestor of Zen.

The three theories of "Confucianism, Taoism and Buddhism" have had an extremely profound impact on the formation of Chinese traditional culture. Without a certain understanding of these three theories, it may be difficult to understand the core of Chinese traditional culture. However, in the history of China, these three thoughts have competed with each other many times, and there have been several periods in which one dominates the rest.

Confucianism and Taoism originated in the local area, among which Taoism even evolved into Taoism and became the native religion of China. Buddhism was imported from Tianzhu, that is, India, and it is a non-native religion. These three thoughts have been baptized for a long time, although they have been expanded and supplemented, they have also been added to the dross by the people in certain historical periods.

Some Confucians in later generations misinterpreted classics such as "The Analects of Confucius" and "Mencius" with their own selfish desires or the need for governance, and made a fuss about some surface rituals that were obviously not in line with the times, but did not promote the most precious family and country in Confucianism. The worldly feelings.

Taoism's thoughts of quietness and inaction, Taoism nature, etc. were also misunderstood for a time. Instead of teaching people to seek their own minds, they instead focus on seeking immortals and the Tao, and immortality. Isn't it a misunderstanding? "False Taoism" seems to be a good fit to describe this type of person.

Some Buddhist tantric people in the Yuan Dynasty even preached the method of double cultivation on the grounds of Huanxi Zen, openly soliciting women for their adultery, and some people used the "Termzang tantra" to make the people offer wine, named for the nectar, for women. called out for the mother, it can be said with the original Buddhist pursue seeking the color of two empty realm contrary.

If you trace these three sources and carefully strip away the dross that is not in line with the times, the great wisdom of the sages will be truly impressive. On the contrary, if he takes his doctrine out of context, worships or criticizes it ignorantly, wouldn't it be absurd ?

" "The ancestor asked:'Where are you from? What do you want? 'Huineng replied:'The disciples are the people of Lingnan and Xinzhou, who came to be a ritual teacher from afar. 'Ancestral Words:'You are from Lingnan, and you are a scorpion, if you can be a Buddha? 'Huineng said:'Although people have north and south, Buddha nature has no north and south. The body is different from the monk, what is the difference in Buddha nature? 'The five ancestors want to talk more, and see that the disciples are always at the left and right, so they can do things with them. "

Buddhism stresses everyone is equal, but here the Fifth Patriarch Hongren seems to be not reflect the equality of meaning . On the contrary, some despise southerners. Probably to the ancient southern Guangdong area, because their language speak more languages (Cantonese), remote location and relatively long time, the Central Plains area has been quite despise.

" Xiu Nai thought:'It's better to write to the gallery. From his monk, he saw that if the Tao is good, you will go out to worship, and the cloud is a show; if the Tao is unbearable, you will go to the mountains for several years and be worshipped for several years. It is the night watch. It is not known to others. I hold a lamp book and write it on the wall of the south corridor, and show what I see. The verse says: The body is a bodhi tree, and the heart is like a mirror table. Wipe frequently and don't make dust. "

" Zu San even called Xiu into the hall, and asked:'Is the verse made by you?' Xiuyan:'It's really a show. I dare not ask for the position of the ancestor. I hope that the monk is merciful and see if the disciples have little wisdom?' Zu said:' When you write this verse, you do not see your nature, you only go to the door, and you are not inside. This kind of insight makes it impossible to find the supreme bodhi. The supreme bodhi must be understood from the original mind by speaking and seeing that the nature does not arise or die. In all times, mindfulness sees all dharmas without stagnation, all realities are true, and all realms are free. Such a heart is true. If you see it, it is the nature of the supreme bodhi. Let's go. , Thinking for a day or two, and making a verse, I will see in the future. If you can enter the door, pay for your clothes. "The god show will come out as a gift. After a few days, the verse will fail, and the heart will be trance, and the thoughts will be uneasy, just like In a dream, sitting and walking are not happy." "

I have never understood, these are only two people talking in private. How did others learn about it? If others don’t know the content of their secret conversation, but write it down, wouldn’t they be talking about it?

" Huineng said:'Huineng is not literate, please ask someone to read it.' Sometimes there is Jiangzhou, don't drive, the surname is Zhang, and the name is daily, so he read it aloud. After hearing this, Huineng said:'There is also a verse, hope Don't drive as a book.'Don't drive words:'You also make verses, the things are hopeless.' Hui Neng drives to don't say:'If you want to learn the supreme Bodhi, you must not be lighter than the beginner. The lower people have the upper wisdom, the upper people There is no sense or wisdom. If you are delinquent, there is boundless and boundless sin.'Don't drive words:'You only recite the verse, I am your book. If you get the law, you must save me first and don't forget this statement.' Huineng said : Bodhi does not have a tree, and a mirror is not a platform. There is nothing at all. Where can the dust be caused? "

Huineng didn't know Chinese characters , but got the essence of Zen Buddhism. This is probably the so-called talent. We can also see such examples in daily life. Although some people have high academic qualifications, their minds may not be exquisite. Some people are not well- educated , but they are well- versed in world affairs.

"The next day, the ancestor dived to Puifang, saw Nengyaoshi pounding rice, and said:'A person who seeks the way, forgets the body for the law, should be like this!' Nai asked:'The rice is not ripe yet?' Hui Neng said:' The rice has been cooked for a long time, and it is still too sifted.' The ancestor struck the mortar with a rod three times. Huineng immediately understood the ancestral intent, and entered the room with three drums. The ancestor used a cassock to cover the surroundings, which is not visible, to say the "Diamond Sutra". "

In the Journey to the West, there is also a story in which Subudi Patriarch hinted that Sun Wukong would go to his room in the middle of the night. I don’t know if Wu Chengen referred to the story between the fifth ancestor Hongren and Huineng. But probably because I was dull and didn't see the logical relationship between three beatings and midnight.

The Dharma is vast and profound. Is it possible that through a night of face-to-face instruction, can disciples get the true essence of the Dharma? Moreover, when Buddhist temples speak publicly , why should they avoid others in private?

" Middle of the night by the law, people do not know, they teach and pass the mantle of Dayton says: 'Ruwei sixth-generation ancestor, read good self-care, breadth of beings, the future stream of cloth, cut off without a warrant.' Listen to my verse reads: there is love to If you plant, cause and effect to survive; ruthlessly, there is neither seed nor sex nor birth. "

" Zu Fu said:'Master Xi Dharma came to this land for the first time, and no one believes in it. Therefore, this garment is passed down as a form of faith, and it is passed on from generation to generation. Pass the body, the teacher secretly pays the original heart. Clothing is a dispute, so don’t pass it; if you pass this clothing, your life is like a hanging silk. You must go quickly, lest people hurt you." Huineng Qi said: "Go wherever you go. 'Zu Yun:'You will stop when you are pregnant, and you will hide when you meet.' Huineng won the mantle after the third watch, and said:'Neng is originally from the south, and I don't know how to get out of the river mouth on this mountain road?' Five ancestors said: 'You don't have to worry, I will send you to yourself.'" "

Isn’t it true that Wuzu Hongren wants to pass the Dharma to whomever he wants? Why did he worry that Huineng would be harmed by other people when he taught the Fa to Huineng ? Isn't the prestige of the five ancestors stable?

"The ancestor sent him to Jiujiang Station. The ancestor ordered to board the boat, and the fifth ancestor shook the scull. Hui Neng said:'Please sit down with the monk, and the disciples can shake the scull together.' Zu Yun:'Here is my crossing.' Hui Nengyun: 'Time-lost teacher degree, I have realized self-saving. Although the name of the degree is one, it has different uses. Huineng is born on the side, the pronunciation is not correct, and the teacher has passed the teaching. Now he has realized it, only for the self-saving.'Zu Yun:' If so. If so. In the future, the Dharma will be carried out by you. Three years after you go, our side will pass away. You are good to go today and work hard to the south. It is not advisable to say that the Dharma is difficult to rise.'Huineng resigned against his ancestors and sent foot south. ."

"In the middle of two months, I went to Dayuling. The fifth ancestor returned, and I won't go to the church for a few days. People doubted, "Is the monk less sick and less annoyed?" Said: "Illness is nothing, and the method of clothing has gone south." "Who taught it?" said: "Those who can get it." All the people know it. Hundreds of people came afterwards, wanting to seize the mantle. "

Isn't the mantle handed down by the five ancestors legal? Why can't he stop others from grabbing Huineng 's mantle ? Is he unwilling to stop or cannot stop it? Or is it worried that Hui Neng cannot convince the crowd?

[Joseph Patterson · Rating 5 out of 5]

The thorough translation and commentary gives more context to the writing.

[Brother Brandon · Rating 4 out of 5]

The Platform Sutra is one of the fundamental texts of Chan Buddhism, a school of Mahayana Buddhism. The word “Platform” in the title indicates not only the position from which the protagonist teacher taught, but also hints to the authority that this text holds in this school of thought. Traditionally, authorship has been attributed to Huineng, although we do not know for sure whether or not he even existed historically. This book can still be thought of as an autobiography of Huineng, although some parts have a biographic facet to it which we can attribute to another editor. All in all, the book’s style is composed of a beautiful synthesis between narrative and teachings and I will explore this aspect further below.
The underdog story of Huineng’s instantaneous ascension to Sixth Patriarch from a nobody is absolutely incredible. The character was very relatable and this must have been one of the reasons why this book received so much attention. Huineng was a lowly, uneducated “barbarian” who simply wanted to hear the truth of how to become a Buddha, so he went to Hongren to become one of his disciples. Unfortunately, he was assigned to grind rice and do lowly and minor chores.
One day, Hongren realized that he must pass on the robe and bowl (signifiers of his position as the Fifth Patriarch) because he was growing old. He asked his disciples to create verses that signify their knowledge and worthiness for the position.
The Platform then tells us a story of a duel between two characters–Shenxiu and the uneducated Huineng. Shenxiu was a highly respected student of Hongren whom everyone thought would be the heir. After four stressful days of thinking and composition, Shenxiu presents his verse on the wall in the hallway:
The body is the bodhi tree;
The mind is like a bright mirror’s stand.
Be always diligent in rubbing it—
Do not let it attract any dust.
When Hongren saw Shenxiu’s verse, he summoned him and told him that he was not ready. He had “come only as far as outside the gate”. He had not yet come inside. That is to say, that Shenxiu did not completely understand the “fundamental nature” and in this state, he would not be able to attain the unsurpassable bodhi. When Huineng heard Shenxiu’s verse, he too knew that Shenxiu had not seen the fundamental nature, so he went into the hall to present his own verse. Huineng certainly did not take as long to compose his.
Bodhi is fundamentally without any tree;
The bright mirror is also not a stand.
Fundamentally there is not a single thing—
Where could any dust be attracted?
When the other students heard this verse, they were amazed because his understanding and insight were so penetrating. Indeed, the old saying is true of Huineng: “Don’t judge a book by its cover.”
When his Hongren heard of the verse that Huineng had composed, he realized that he had humility and natural talent, so he decided to teach him the Diamond Sutra in secret. When Huineng heard the teachings inside of it, he had a “great enlightenment” because he understood that the self-nature was fundamentally and naturally pure. When Huineng made this confession of understanding, Hongren appointed him as his successor, passing him the robe and bowl, therefore making him the “Sixth Patriarch”.
This intriguing narrative can be thought of as the basis for the doctrine and philosophy of this book. One of the core doctrines of the Platform Sutra is the universality of the Buddha nature–that is to say, everyone can reach enlightenment. The story shows us that you don’t have to be the smartest person to be a Buddha. Even if you are uneducated, like Huineng was, you can attain enlightenment. This is so because all sentient beings are essentially pure. Once they realize that their self nature is fundamentally pure, they will obtain enlightenment as Huineng did.
Another core doctrine is the instantaneous nature of enlightenment (this is a teaching of the school of Chan Buddhism). Buddhists of this school hold that the true Buddha nature is pure and empty of defilements. In order to recognize that, one must see beyond the defilements and impurities that are, in reality, merely illusory. The natural state is to be attached to these defilements and impermanent things. This is called duhkha. Contrarily, the way of the Buddha is wuzhu or the aspect of non-abiding. It is a “letting go” of false things and recognizing the true nature of reality.
It is beneficial to discuss further on the doctrine of sudden or instantaneous enlightenment held by the Chan Buddhists. This doctrine is contrary to the Northern School’s teaching of gradual enlightenment. You can see these two positions in the exchange of verses between Shenxiu and Huineng. Shenxiu’s verse teaches the doctrine of gradual enlightenment when he says, “Be always diligent in rubbing it”. For the Northern school (or East Mountain School), gradual enlightenment is reached through constant practice in order to do away with defilements and impurities in oneself. On the other hand, the Southern Chan Buddhists hold that enlightenment is instantaneous. This is seen in Huineng’s verse: “Fundamentally there is not a single thing– | Where could any dust be attracted?” The doctrine of sudden enlightenment teaches that one can simply recognize the illusion of the defilements and see the true Buddha nature as pure in order to reach enlightenment. In this school, the meditative practices are not for doing away with impurities, but rather to hone one’s ability to recognize what is true and pure at all times. This is prajna or wisdom. Someone who has prajna does not simply know things about the Buddha nature, but practices what he knows in “all places, at all times, and in all moments of thought”. As Huineng wrote, “If you activate the correct and true and contemplate with prajna, in a single instant [all your] false thoughts will be completely eradicated. If you recognize the self-nature, with a single [experience of] enlightenment you will attain the stage of buddhahood”. Action is superior to mere talk and knowledge.
In conclusion, The Platform Sutra suggests that everyone can become a Buddha. It does this through the story of the lowly Huineng and through his teachings, which explore and help the reader understand that all sentient beings are essentially pure on a more philosophical and rational level. One might say that this is the product of Huineng’s obedience to Hongren. He is sharing the truth about the essentially and fundamentally pure Buddha nature and the doctrine of its instantaneous acquisition. It is through its concise and captivating story and teachings that The Platform Sutra has become a core teaching text and favourite among many–including myself.

[Thelbert Dewain Belgard · Rating 5 out of 5]

The Platform Sutra is one of the basic texts of the Chinese Zen school of Buddhist practice. As such it's regarded as sacred by some adherents who may not appreciate the book being subjected to the methods of historico-critical analysis that we find in this book. It's a very scholarly work -- even containing in an appendix a copy of the complete Chinese text of the Tun-huang version of the sutra. It's not a book for the casual reader (or the non-casual reader who happens to be in a casual mood). But for that relatively small sub-set of the human race whose members are fascinated with the history, religion, and metaphysics of Tang dynasty China, this book is a must. I think it's the standard by which all other studies of the Platform Sutra will be measured.

[Silvio Curtis · Rating 5 out of 5]

This book is also called The Platform Sutra of the Sixth Patriarch, since Hui Neng was the sixth and last Patriarch of Zen/Chan Buddhism in China. (He chose not to name a successor). It is a collection of lectures he gave and conversations he had, compiled I don't know when. Hui Neng himself was illiterate. The message actually seems really similar to the modern Zen book I read, The Three Pillars of Zen (Hui Neng is from the Tang dynasty): remember that Buddha-nature is you, don't start thinking that a program of behavior or a ritual is a substitute for experience of Buddha-nature, don't let concepts mislead you. It's a short book.

[Alex · Rating 3 out of 5]

Edit: traditionally ascribed to Huineng or his "disciple" Shenhui. Yampolsky's got some great introductory material on sources and manuscripts, etc. AND, in the back, it comes with a critical Dunhuang manuscript in the Chinese, so you can chant with your friends.

[Hollis Fishelson-holstine · Rating 1 out of 5]

This was far too scholarly for me - i'm looking for spiritual guidance vs theoretical buddhism - or I'm just not there yet!

[Daniel Cloutier · Rating 5 out of 5]

Hui-neng for teh win.

[Blaine Snow · Rating 3 out of 5]

I give Red Pine's translation-commentaries of Buddhist classics the highest ratings, particularly his magisterial translation of the Diamond Sutra The Diamond Sutra. His poetry collections are also gorgeous volumes of wisdom and beauty.

This translation of the classic Chan/Zen text from China, the Platform Sutra of Huineng, the Sixth Patriarch, doesn't in my view live up to his other translation-commentaries. Our study group has spent ten weeks reading through and discussing it section by section, referencing other translations such as the Yampolsky, the Price/Wong, the Cleary, and the Buddhist Text Translation Society versions (listed below). Perhaps it's the original text itself, or perhaps it's Red Pine's more pedestrian translation this time around - I just find that it lacks the magic of his other translations.

After all, unlike most sutras, this is a Chinese sutra, written in China, in Chinese, by Chinese hands. Sutra is a Sanskrit word and a form of Indian sacred literature but sutra-like texts like this one were also written in China as Buddhism developed there. Contemporary scholars now think that the most important sutra of all time, the Heart Sutra, was originally composed in China, then back-translated into Sanskrit to give it cred, then lost in the mists of time to the belief that it was an original Prajnaparamita text like the Diamond and other authentic Prajnaparamita texts from turn-of-the-first-millennium India. Look up Jan Nattier's paper, "The Heart Sutra: A Chinese Apocryphal Text?"

Anyway, like all ancient texts, The Platform has different versions which each have evolved over time, been added to, modified, embellished, and otherwise adapted to the times. There's plenty of Chan/Zen wisdom here but I find a lot of it is kind of prescriptive moralistic stuff along with a significant amount of sectarian chest-thumping (we are this, they are that) which isn't unusual for a lot of Mahayana sutras. To be sure, there's also plenty of Zen wisdom here along with some classic stories associated with the Chan/Zen tradition.

Although it may seem trivial, one annoyance is Red Pine's insistence on continuing to use the antiquated, outdated, cumbersome Wade-Giles system of romanizing Chinese character pronunciation (e.g., Peking, Taichi Ch'uan, Tao, Tao Te Ching). This is typical among the old guard Chinese scholars - they use Wade-Giles because it's older, because it's tied to Taiwan, or some other reason and shun the now internationally adopted Pinyin romanization scheme that everyone but the old guard now uses (e.g., Beijing, Taiji Quan, Dao, Dao De Jing). Furthermore, like many translations of Chinese texts, this one doesn't include Chinese characters making it impossible to know exactly what Chinese word Red Pine is rendering into English. He's not alone in this omission, but for those of us who want to dig in deep, we can't.

All in all, this Sutra of the Sixth Patriarch has been a bit disappointing for me. I'm still a big fan of Chan/Zen which is the form of Buddhism I've most benefited from for over four decades of study and practice. I'm not saying don't read it - you may find it illuminating. There are certainly hundreds of other fantastic books of the Chan/Zen tradition. But make no mistake, Chinese Chan which became Japanese Zen, Korean Seon, and Vietnamese Thien carries some of the deepest insights into what ails the human condition and some of its most precious practices. If you're reading this, I suspect you already agree.

1. The Platform Sutra of the Sixth Patriarch
2. The Diamond Sutra and the Sutra of Hui-neng
3. The Sutra of Hui-Neng: Grand Master of Zen
4. The Sixth Patriarch's Dharma Jewel Platform Sutra

[Daniel Martin · Rating 5 out of 5]

The creator of the golden age of zen, which exists pretty much intact to this day, Hui-Neng's Platform Sutra is as good as it gets. He saw the state of spirituality of his time, men in caves meditating and shutting off the entire world, immune to pain, anger, hunger, and saw the contradiction of this -- if these men were buddha's, they were what he called "stone buddhas", like a statue. A truly enlightened man is one who is TRULY human.

" Good friends, some people teach men to sit viewing the mind and viewing purity, not moving and not activating the mind, and to thsi they devote their efforts. Deluded people do not realize that this is wrong, cling to this doctrine,and become confused. There are many such people. Those who instruct in this way are, from the outset, greatly mistaken.
[...]
in this teaching fro the outset sitting in meditation does not concern the mind nor does it concern purity; we do not talk of steadfasteness. If someone speaks of 'viewing the mind', then I would say that the 'mind' is of itself delusion, and as delusions are just like fantasies, there is nothing to be seen. If someone speaks of 'viewing purity', then i would say that man's nature is of itself pure, but because of false thoughts True Reality is obscured. If you exclude delusions then the origina nature reveals its purity. If you activate your mind to view purity without realizing that your own nature is originally pure, delusions of purity will be produced. Since this delusion has no place to exist, then you know that whatever you see is nothing but delusion.
Purity has no form, but, nonetheless, some people try to postulate the form of purity and consider this to be Ch'an (zen) practice. People who hold this view obstruct their own original natures and end up being bound by purity. One who practices steadfastness does not see the faults of people everywhere. This is the steadfastness of self-nature. The deluded man, however, even if he doesn't move his own body, will talk of the good and bad of others the moment he opens his mouth, and thus behave in opposition to the Tao. Therefore, both 'viewing the mind' and 'viewing purity' will cause an obstruction to Tao."


Hui-neng, a peasant farmer who never learned to read and awakened when hearing the Diamond Sutra recited while fetching something in town as a boy, speaks with simple clarity that makes the unravelling of our squirrel-cage of a mind seem more one of common sense and practicality, rather than one of divine fortune. Zen, after all, is not supposed to be concerned with the philosophy, but the practice. Methods that may seem plain, but are effective.

[Doug L · Rating 4 out of 5]

"Know your mind and see your nature."

Not everything in this book is as straightforward as the line above. There are a lot references to historical figures who transmitted the teachings of Mahayana and later Zen Buddhism, references to ancient Chinese towns and monasteries, and references to Buddhist canon that was all but inscrutable to me. Nonetheless, I felt privileged to be able to read the teachings of a teacher as renowned and ancient as Hui-Neng. While I can't claim to understand all of his teachings, the text of this book explores concepts central to Zen, especially non-duality and the permanence of our buddha-nature.

Red Pine provides insightful commentary on excerpts that otherwise are difficult to interpret. Since the original text of this teaching is 1,400 years old and cryptic, the reader is fair to ask whether this English translation can convey the true meaning of Hui-Neng's original words. If the meaning is not conveyed, it is likely not the fault of Red Pine, who scrupulously explains his editorial and translational decisions for the Chinese characters that are more difficult to interpret. Also, since that are at least 3 different source texts of the Platform Sutra that were transcribed at slightly different times by different people, there are many discrepancies between these primary sources. Red Pine does his very best to reconcile all of these, and points out every single discrepancy in his commentary, so that the reader can read each of the full source texts, and not just passages that are consistent across the three source documents. These editor's notes can be a bit tedious, but Red Pine deserves credit for his assiduousness as a translator of these texts and historical documentarian. Otherwise, someone like me would never have access or historical context for the teaching's of Hui-Neng!

[Sreena · Rating 5 out of 5]

This poetic masterpiece, attributed to the Sixth Patriarch of Chan Buddhism, Hui Neng, offers ultimate realization of one's true self.

I must tell you that, this a treasure, a collection of profound dialogues, teachings, and anecdotes that inspire contemplation and foster a deep understanding of the nature of reality. Let me make you believe, here are a few quotes that left an indelible impression on my mind:

"When the mind is neither attracted nor averse to anything, this is called liberation." - These words, like a gentle breeze, whispered to me the profound truth that true liberation lies in cultivating a mind free from attachments and aversions.

"The Way is fundamentally perfect. Penetratingly still and illuminatingly silent. It does not rely on anything but penetrates all." - This passage beautifully illustrates the inherent perfection and universality of the Way, reminding us that it transcends all limitations and encompasses everything.

riginally, not a single thing exists. Where could there be a speck of dust?" - These words unravel the illusory nature of existence, urging us to recognize that the true nature of reality is beyond the realm of concepts and forms.

"All things are but appearances of the mind. How can there be birth and death?" - This powerful verse compels us to question our understanding of birth and death, challenging us to realize that they are mere illusions created by the mind. And my favourite one!

I highly recommend this book to anyone seeking spiritual growth, philosophical exploration, or simply a deeper understanding of the human experience. It is a timeless gem that will continue to inspire and enlighten generations to come.

[Dylan Tweney · Rating 4 out of 5]

This is a scholarly translation of one of the key texts of early Chan (Zen) in China, with extensive introductory material that explains the historical, textual, and doctrinal context of the manuscript. Philip Yampolsky is the translator and author of the introductory material, and he's incredibly well versed in the literature and languages required. The book is academic, so it isn't an easy read. It makes a compelling case, however, that Chan was rife with factional battles from the very start, and the elevation of the Platform Sutra as a canonical text (a "sutra") was undoubtedly the result of later maneuvering and mythologizing, by Chan teachers who had an interest in discrediting other lineages. In fact, the first six patriarchs are largely mythical, according to this reading. Also, the text is quite a hodgepodge, so Yampolsky's analysis makes a good case that this is in no way a transcription of whatever Hui-Neng might have said, but rather a later compilation derived from several sources.

I read this book in grad school, and recently re-read it because A) grad school was so long ago I'd forgotten most of it, and B) I came across some Zen debates on Reddit (r/zen) and wanted to inform myself better.

[Steve Urick · Rating 5 out of 5]

Reread this. I had bought it for the commentary on the Diamond Sutra, having another translation and commentary on the Platform Sutra. I think it is great! Most reading on Zen, is, for me, only a reminder to connect with our deeper reality through practice. This book did and does make me want to do zazen, or variants of meditation I do myself at home. Goodreads won't let me change editions to the Cleary book, which this is about. Perhaps this is because listed the Red Pine translation as having been read...

[Luis Miguel · Rating 4 out of 5]

Me ha encantado la introducción de esta edición y que añadan el texto original de Dunhuang al final. Es un clásico del budismo chan (zen, por su pronunciación en japonés) de obligada lectura para los interesados en budismo. La traducción, sin embargo, me ha resultado mejorable. Es correcta y se lee bien, pero no he notado la ligereza y soltura de otras propuestas. Sin embargo, es un trabajo excelente de edición, traducción y estudio.

[DoGG · Rating 5 out of 5]

“Your enlightened nature is originally pure. Just use this mind, and you will at once become a buddha.”

We meditate to realize the mind. Through realizing the mind we see our true nature. To see our true nature is to experience its emptiness, our ineffable unity with all beings and all things. Our own buddha nature.

[Edward Kimble · Rating 5 out of 5]

Only Red Pine can combine impeccable scholarship with englightened wit in such a way that tells both the story of the unlikeliest Sixth Patriarch of Zen/Chan Buddhism in the most readable prose while also reverantly transmitting Hui-Neng important teachings. Sheer brilliance by a translator and sheer delight for the reader. I’ll cherish my heavily annotated copy for the rest of my life.

[Levas · Rating 5 out of 5]

It's been a long and rather difficult read with all the details, but highly recommended read.

[John Redmon · Rating 5 out of 5]

If you desire clarification on Buddha’s words in the Diamond Sutra, Hui-neng’s Commentary is very helpful.

[Sandy Myodo Gougis · Rating 5 out of 5]

Very detailed commentary. Red Pine likes to go deep, and he's a valuable guide in exploring this sutra.

[hoffnarr · Rating 4 out of 5]

Very detailed introduction and notes.

[Lace · Rating 5 out of 5]

Crazy that Red Pine worked on this to procrastinate / marinate his work on the Lankavatara sutra

[Mike · Rating 5 out of 5]

exquisite.

[Tom Booker · Rating 5 out of 5]

You know it's real Zen when it's so dry and tasteless. This won't satisfy those that want superpowers and a chill 'zen' personality. It's for genuine practitioners.