The Platform Sutra files the lessons of Hui-neng, the 6th Patriarch, who's respected as one of many nice figures within the founding of Ch'an (Zen) Buddhism. This translation is the definitive English model of the eighth-century Ch'an vintage. Dr. Yampolsky additionally furnishes a long and specific old creation that offers the context necessary to an realizing of Hui-neng's work.
Quick preview of The Platform Sutra of the Sixth Patriarch PDF
If brain and speech are either sturdy, then the interior and the exterior are a similar and meditation and knowledge are alike. The perform of self-awakening doesn't lie in verbal arguments. in the event you argue which comes first, meditation or knowledge, you're deluded humans. You won’t manage to settle the argument and in its place will grasp to target things,58 and should by no means break out from the 4 states of phenomena. fifty nine 14. “The samādhi of oneness60 is easy brain constantly, jogging, staying, sitting, and mendacity.
Whilst Hui-neng used to be 3 years previous his father died and his mom, who used to be devoted to her husband and didn't remarry, introduced him up. The older he bought the extra poverty-stricken did his domestic turn into, and he labored as a woodcutter to become profitable. sooner or later while he was once taking wooden to industry, he heard a guy reciting the Diamond Sutra. Startled, he inquired: “What Dharma is that this? From the place did you get it? ” the fellow spoke back: “It is termed the Diamond Sutra; I obtained it from grasp Hung-jen at Huang-mei. ” Hui-neng advised his mom right away what had occurred and expressed his choice to go to this instructor for the sake of the Dharma.
Kōshōji, p. forty-one, has been undefined. 154 This passage isn't really within the Kōshōji version. “Retrogression from bodhi” scarcely is smart, and will good symbolize a copyist’s errors. 155Ui, Zenshū shi kenkyū, II, one hundred forty four, considers hsing [nature] right here to be a homophone for hsing [family name]. hence, Fo-chung hsing capability simply “Buddhists. ” Kōshōji, p. forty two, and later texts all interpret this word as “the nature of the Buddha seed. ” Ui’s interpretation has been undefined. 156 This word may be a later interpolation.
The 4 phases pointed out the following correspond to the 4 gates defined within the Tun-huang textual content. 225 doubtful. this can discuss with “where the real Dharma lies” at the start of this part. 226 As defined in sec. 2, the Fang-pien p’in, of the sutra, T9, pp. 5–10. Hsiang-hsia is a T’ang colloquial expression that means “afterwards,” “behind”; the following it purely capacity, “later on within the sutra. ” 227 Chuan Fa-hua . . . Fa-hua chan. really chuan [to flip] the following potential chuan-tu [to cite or to read]. It additionally includes the that means of “roll” or “turn,” as in unrolling or unfolding a sutra roll, in addition to “to regulate” or “to have command of.
Kongō kyō oyobi Rokuso dankyō no kenkyū . Kyoto, 1913. Matsumoto Eiichi . Tonkō ga no kenkyū . Tokyo, 1937. 2 vols. Mizuno Kōgen . “Dembōge no seiritsu ni tsuite” , Shūgaku kenkyū , no. 2 (January, 1960), pp. 22-41. Mochizuki Shinkō . Bukkyō dai-jiten . Tokyo, 1955-63. 10 vols. Nakagawa Shōsuke . Zengo jii . Tokyo, 1935. Nakagawa Taka . “Dankyō no shisōshiteki kenkyū” , IBK, no. five (September, 1954), pp. 281-84. ———“Daruma zenji ron (Tonkō shutsudo) kō” () , Shūkan Tōyōgaku , no. 2 (1959), pp. 85-96. ———“Rokuso dankyō no ihon ni tsuite” , IBK, no.