Platform Sutra
(The Sutra of the 6th Patriarch, Hui Neng)
(Links to the 10 Chapters, Introduction, Topics and Summaries)
Platform Sutra
(The Sutra of the 6th Patriarch, Hui Neng)
(Links to the 10 Chapters, Introduction, Topics and Summaries)
Last update: December 20, 2025
Image from: Stoneflower013
Source Text: https://www.wisdomlib.org/buddhism/book/the-6th-patriarch-platform-sutra
A. The Platform Sutra of the Sixth Patriarch (approx. 780 CE) is a foundational Chan/Zen Buddhist text, ostensibly recording the teachings of Huineng, an illiterate woodcutter who became the sixth patriarch. It advocates "sudden enlightenment" and the innate purity of mind, rejecting rigid, gradual cultivation. Key themes include self-realization of one’s inherent Buddha-nature and "no-thought" (thinking without thinking, without apprehending/rejecting/differentiating anything in absolute terms).
Key Aspects of the Platform Sutra:
Sudden vs. Gradual Enlightenment: The text highlights a famous competition between Shenxiu (representing gradual cultivation, a gradual dualistic causal path) and Huineng (representing sudden, immediate, spontaneous enlightenment beyond duality, causality / production), who argues that enlightenment is immediate and self-realized, not a staged process (not produced or caused by doing this and not-doing that, beyond concepts like duality, causality, space and time).
(More: In the Platform Sutra, Sudden Enlightenment is our original mind's immediate realization — unconditioned by causality, space, or time, transcending gradual processes or effortful striving; inherently interdependent with delusions, arising spontaneously as veils dissolve without sequence; functional in transformative insight, manifesting wisdom and liberation in a single instant; aware and luminous, perceiving the self-nature as ever-present and complete; and empty of inherent existence, like a flash of lightning or a dream awakening, revealing the non-dual essence free from extremes.)
The Story of Huineng: The narrative describes how Huineng receives the robe of Dharma transmission from the fifth patriarch, Hung-jen, simply by realizing the truth of the Diamond Sutra (leading him to see that "all things [M] in the universe are the Essence of Mind itself [G] [UGM]").
(More: In the Platform Sutra, all things in the universe [M] as the Essence of Mind itself [G] [UGM] is our original non-dual reality — unconditioned and boundless, transcending arising or ceasing in causality; inherently interdependent with the Ground, co-arising as inseparable expressions without true division; functional in cosmic manifestation, enabling phenomena to unfold as wisdom's play in every moment; aware and luminous, perceiving multiplicity as unified suchness free from delusion; and empty of inherent existence, like dreams or echoes, neither separate nor identical, revealing the essence of liberation beyond extremes.)
Core Philosophy:
Inherent Buddha-Nature: The central tenet is that all sentient beings possess an original, pure nature that is merely obscured by illusions.
(More: In the Platform Sutra, Buddha-nature is our original nature, intrinsically Buddha itself — unconditioned and timeless, beyond arising or ceasing; inherently interdependent with all phenomena, arising through causes and conditions without separation; functional in its dynamic expressions, manifesting as wisdom and compassionate action in daily life; aware in its luminous clarity, illuminating delusions without attachment; and empty of inherent existence, like illusions or reflections, neither truly there nor absent, revealing the non-dual essence free from extremes.)
"No-Thought" (Wunian): The practice of not being attached to thoughts, allowing the mind to remain free from mental imprints (thinking without thinking, without apprehending anything in absolute terms).
(More: In the Platform Sutra, No-Thought is our original mind's untainted freedom — unconditioned by attachment or aversion, beyond arising or ceasing in duality; inherently interdependent with phenomena, where thoughts manifest naturally without grasping; functional in daily activity, enabling effortless wisdom and response; aware and luminous, illuminating delusions without fixation; and empty of inherent existence, like waves dissolving into the ocean, revealing the non-dual essence free from extremes.)
Non-duality: The text emphasizes that wisdom and meditation are not separate, and that concepts like good and evil, or sentient beings and Buddha, are non-dual (not many/dual, not one/non-dual, not both, not neither).
(More: In the Platform Sutra, Non-Duality is our original mind's undivided reality, intrinsically transcending all oppositions — unconditioned by distinctions like good and evil, birth and death, beyond grasping or rejection; inherently interdependent with phenomena, where apparent dualities co-arise as unified expressions without true separation; functional in enlightened action, enabling wisdom to permeate daily life without attachment; aware and illuminating, perceiving all as one suchness free from extremes; and empty of inherent existence, like reflections in a mirror, neither affirming nor negating, revealing the essence of true liberation.)
Significance: While probably written long after Huineng's life, it is the only Chinese text called a "sutra" (scripture) not spoken directly by the Buddha, emphasizing its supreme authority in the Chan tradition.
Evolution: The earliest version was discovered in the Dunhuang caves (approx. 780), with later, longer, and more structured editions becoming the standard in the Ming Dynasty.
The sutra offers a practical approach, focusing on inner experience and the direct perception of one's own nature rather than reliance on scriptural study or ritual.
—
B. "No-Thought": In the Platform Sutra, "no-thought" (wunien) is defined by Master Huineng not as the absence of thought or a blank mind, but as having thoughts without being attached to or defined by them. It is a state of non-attachment, where the mind perceives all phenomena without becoming entangled, allowing the essence of mind to remain undefiled.
Key aspects of no-thought in the Platform Sutra include:
"No-thought is to have thoughts yet not think them in absolute terms": This core definition means allowing thoughts to arise, but not letting them create attachment, judgment, or mental defilement (thinking without thinking, without apprehending anything in absolute terms).
Detached Awareness: It is the ability to let thoughts pass without clinging, ensuring that past, present, and future thoughts do not chain together to form delusions.
(More: In the Platform Sutra, Detached Awareness is our original mind's ungrasping clarity — unconditioned by attachment or aversion, transcending fixation on arising or ceasing phenomena; inherently interdependent with thoughts and sensations, co-arising as natural expressions without clinging or rejection; functional in enlightened engagement, enabling wisdom to observe daily flux without entanglement; aware and luminous, illuminating delusions as empty while remaining unmoved; and empty of inherent existence, like clouds passing in the sky, neither grasping nor suppressing, revealing the non-dual essence free from extremes.)
The Three Fundamental Principles: Huineng taught "no-thought" as the main doctrine, combined with "non-form" (being free from form even when associated with it) and "non-abiding" (non-attachment as the original nature of human beings).
(More: In the Platform Sutra, The Three Fundamental Principles — no-thought, non-form, and non-abiding — are our original mind's triad of liberation — unconditioned by attachment, form, or dwelling, transcending dualistic grasping or fixation in causality; inherently interdependent with phenomena, co-arising as effortless awareness where thoughts, appearances, and states manifest without obstruction; functional in enlightened practice, enabling wisdom to observe without clinging, perceive without marking, and flow without abiding; aware and luminous, illuminating delusions as empty while remaining unmoved and undivided; and empty of inherent existence, like reflections in water or clouds in the sky, neither arising nor ceasing, revealing the non-dual essence free from extremes.)
Active Engagement: It is not a passive, trance-like state, but an active, functional, and flowing state where one navigates the world without getting stuck.
(More: In the Platform Sutra, Active Engagement is our original mind's dynamic presence — not passive or trance-like, but an active, functional, and flowing state where one navigates the world without getting stuck; unconditioned by fixation or stagnation, transcending inert stillness or chaotic distraction; inherently interdependent with phenomena, co-arising as effortless responses without dualistic grasping; functional in worldly navigation, enabling wisdom to manifest in every action and interaction; aware and luminous, illuminating experiences while remaining unattached and free; and empty of inherent existence, like a river's current or wind's passage, neither clinging nor withdrawing, revealing the non-dual essence free from extremes.)
Misconception of Suppression: The Platform Sutra warns against the misunderstanding that no-thought means stopping all thoughts or forcing the mind to be blank, which is viewed as a form of self-imposed restriction.
(More: In the Platform Sutra, Misconception of Suppression warns against misunderstanding no-thought as stopping all thoughts or forcing the mind blank, viewed as self-imposed restriction — unconditioned by effortful control or dualistic striving, transcending inert blankness or forced cessation; inherently interdependent with true awareness, co-arising as critiques to dispel delusions without attachment; functional in guiding practice, enabling wisdom to embrace natural arising without obstruction; aware and luminous, illuminating errors while revealing effortless clarity; and empty of inherent existence, like illusions of restraint dissolving, neither suppressing nor grasping, revealing the non-dual essence free from extremes.)
In essence, no-thought is the manifestation of Prajna (wisdom) and freedom, acting directly from one's true nature rather than through deluded, attachment-driven reactions.
—
C. "Buddha-nature": In the Platform Sutra, Buddha-nature is presented as the inherently pure, luminous, and radiant true mind present within every sentient being, which is originally awakened but temporarily obscured by illusions and deluded thoughts. Hui-neng defines this nature as empty yet capable of containing all things — like space — and emphasizes directly realizing it rather than merely cultivating it.
Original Purity and Enlightenment: Hui-neng asserts, "Our original nature is Buddha". This nature is not something to be acquired, but a fundamental reality that is already enlightened and pure.
(More: In the Platform Sutra, Original Purity is our original mind's innate clarity — unconditioned by defilements or delusions, transcending arising or ceasing in causality; inherently interdependent with phenomena, co-arising as veils dissolve to reveal untainted suchness without true impurity; functional in enlightened perception, enabling wisdom to manifest amid worldly flux without contamination; aware and luminous, illuminating all as inherently pure free from attachment; and empty of inherent existence, like a mirror's surface or dustless space, neither stained nor cleansed, revealing the non-dual essence free from extremes.)
The Metaphor of Voidness: The Platform Sutra emphasizes "true emptiness" — not a nihilistic emptiness, but a mind free from attachments, thoughts, and false, "dualistic" views of good or evil.
"No-Thought" and "No-Form": Buddha-nature is realized when one is not attached to external marks (no-form), is inwardly unconfused (no-thought), and is not anchored to any place (no-abode).
Direct Perception: The core of the teaching is to "see into one's own nature and become Buddha". This is an immediate, direct insight, rather than a gradual, staged attainment.
Sudden Enlightenment: Because the nature is already present, awakening to it can be sudden. The focus is on clearing away the "clouds" of delusion to let the inherent wisdom (prajna) shine.
The text emphasizes that people must "take their own nature across" by realizing this inner wisdom, rather than searching for an external Buddha.
—
D. "Non-duality": In the Platform Sutra of the Sixth Patriarch (Huineng), non-duality is the fundamental realization that all distinctions — such as self/other, good/evil, wisdom/delusion, and samsara/nirvana — are illusory, interconnected, empty and ultimately ‘one’: not many/dual, not one/non-dual, not both, not neither. It emphasizes an internal experience of awakening, where the mind perceives its own pure nature, breaking down the psychological barriers between dualities like subject and object.
Key Aspects of Non-Duality in the Platform Sutra:
Mind-Only Perspective: Non-duality is an interiorized experience where all phenomena are seen as inseparable from one's own mind. It is the realization that reality is an infinite, indivisible whole.
(More: In the Platform Sutra, Non-duality of subject/mind and object/phenomena is our original undivided reality — unconditioned by separation or distinction, transcending grasping at self or other in causality; inherently interdependent, co-arising and co-evolving as the perceiving mind depends on phenomena for its function, while phenomena rely on the mind for their designation and appearance, inseparable without reducing to either alone; functional in perceptive harmony, enabling wisdom to engage the world without dualistic fixation; aware and luminous, illuminating subject and object as mutual expressions of suchness; and empty of inherent existence, like a mirror and its reflections, neither independent nor reducible, revealing the boundless essence free from extremes.)
Transcending Pairs: Huineng lists thirty-six "confrontations of active function" (e.g., movement/rest, worldly/other-worldly) to show how pairs are merely two sides of the same entity.
(More: In the Platform Sutra, Transcending Pairs is our original mind's liberation from dualistic extremes — unconditioned by oppositions like birth and death, coming and going, beyond grasping or rejection in causality; inherently interdependent with phenomena, where apparent contrasts co-arise as unified suchness without true division; functional in enlightened perception, enabling wisdom to navigate illusions without attachment; aware and luminous, illuminating all as non-dual essence free from fixation; and empty of inherent existence, like shadows or echoes, neither affirming nor negating, revealing the boundless reality beyond limitations.)
Samsara is Nirvana: The sutra teaches that the everyday mind is fundamentally Buddha-nature, meaning samsara and nirvana are not separate.
(More: In the Platform Sutra, Samsara is Nirvana is our original non-dual truth — unconditioned by delusion or enlightenment, transcending apparent separation between suffering and liberation; inherently interdependent, co-arising as cyclic existence manifests the same essence as ultimate peace without true distinction; functional in transformative realization, enabling wisdom to reveal afflictions as bodhi in every moment; aware and luminous, perceiving worldly flux as inherent suchness free from grasping; and empty of inherent existence, like waves and the ocean, neither bound nor freed alone, revealing the boundless essence free from extremes.)
The "No-Thought" Approach: To practice non-duality, one must not grasp at concepts or create artificial separations, treating all things as undivided, such as seeing "samaadhi and wisdom" as a single, unified essence.
Ultimately, the Platform Sutra presents non-duality not as a theoretical concept, but as a direct, lived experience where one acts freely, unhindered by binary, limiting thoughts.
—
E. Samadhi and Prajna: In the Platform Sutra, the union of Samadhi (meditative stabilization) and Prajna (wisdom) is presented by Huineng not as two separate practices, but as an inseparably united, single essence, often likened to a lamp and its light. Samadhi is the substance (quintessence) of the mind, while Prajna is its function (active wisdom, pure functionality), meaning they exist simultaneously and are not independent of one another (the Union of samadhi and prajna, like the Union of the Two Truths, the Union of the Ground and its manifestations, or the Union of opposites like stillness/Samatha and movement/Vipassana).
(More: In the Platform Sutra, Samadhi and Prajna is our original mind's inseparable harmony — unconditioned by duality, transcending essence and function as distinct; inherently interdependent, co-arising like a lamp and its light without true separation; functional in awakened conduct, providing stable concentration and insightful discernment in every act; aware and luminous, quieting distractions while illuminating suchness free from delusion; and empty of inherent existence, like mirrors or echoes, neither static nor dynamic alone, revealing the non-dual essence free from extremes.)
The Analogy of Lamp and Light: Master Huineng explains that a lamp is the body of the light, and light is the function of the lamp. Where there is a lamp, there is light; they are two names for one entity. Similarly, Samadhi is the essential stillness of the mind, and Prajna is the active insight (pure functionality) arising from that stillness.
Simultaneous Cultivation: The text rejects the notion that "Samadhi begets Prajna" or "Prajna begets Samadhi," emphasizing that they are not a sequence but a "Oneness" (Equilibrium). At the very moment one attains Prajna, Samadhi is present, and vice versa.
Non-Attachment as Core: The union is experienced when the mind works freely without attachment or hindrance, a state known as the "Samadhi of Prajna". It is a practice of "no-thought" (not dwelling on illusions) while maintaining inner stillness, often described as “thoughtless” or “non-attached” functioning in daily life.
Direct Realization: This teaching is designed for sudden enlightenment, where one instantly realizes their own essence of mind, turning the "three poisons" into 84,000 ways of wisdom rather than treating them as separate.
(More: In the Platform Sutra, Direct Realization is our original mind's unmediated insight — unconditioned by methods or stages, transcending effortful seeking or gradual cultivation; inherently interdependent with phenomena, arising spontaneously as delusions dissolve without intermediaries; functional in transformative awakening, enabling wisdom to manifest in ordinary moments; aware and luminous, perceiving the self-nature as inherently pure and complete; and empty of inherent existence, like a mirror's reflection or a dream's clarity, revealing the non-dual essence free from extremes.)
Essentially, the Platform Sutra teaches that when one is free from defilements, pure wisdom (Prajna) manifests, which is inherently inseparable from one's true nature (Samadhi).
—
(More: In the Platform Sutra, the Goal to realize the true nature of reality and act in accord with it — to embody Buddha or Reality — is our original path of awakening — unconditioned by striving or attainment, transcending delusions of separation or achievement; inherently interdependent with all phenomena, co-arising as insight and compassionate conduct without dualistic effort; functional in embodied practice, enabling wisdom to manifest as effortless harmony in daily life; aware and luminous, perceiving suchness while responding freely without attachment; and empty of inherent existence, like a dream awakening or a mirror's clarity, neither seeking nor possessing, revealing the non-dual essence free from extremes.
-
In the Platform Sutra, With enlightenment everything is perceived as pure Buddhas compassionately teaching the pure Dharma in Pure-Fields (Buddha-fields) is our original awakened vision — unconditioned by delusions or impurities, transcending dualistic views of defiled realms or separate teachings; inherently interdependent with all phenomena, co-arising as compassionate expressions of suchness without true separation; functional in transformative perception, enabling wisdom to embrace worldly forms as vehicles of Dharma; aware and luminous, illuminating every experience as Buddha's guidance free from attachment; and empty of inherent existence, like mirages in a desert or echoes in space, neither impure nor exalted, revealing the non-dual essence free from extremes.)
Enlightenment is not caused/produced using dualistic causal practices, but by directly spontaneously realizing the true nature of the mind, relations/activities and world, or reality as it is (tathātā, suchness, Essence of Mind) as pointed out by the Union of the Two Truths [U2T], Union of the three spheres of any activity [U3S], Union of opposites like self/others [Uopp], Union of the three times [U3T], Union of the Ground and its manifestations [UGM], Union of the three kayas. The path consists of acting more and more in accord with it [U2T-in-action], acting conventionally/relatively without acting in absolute terms; without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; acting non-dualistically, without opposing/uniting anything in absolute terms; without accepting/rejecting/changing anything in absolute terms, acting while being aware of the true nature of the three spheres of the activity, and of the opposites of any duality/triad/quad involved. The fruit is Universal Enlightenment.
Sudden enlightenment emerges as a key theme, portrayed not as a produced or caused event but as an immediate breakthrough to one's original nature, sudden/instantaneous/spontaneous: beyond causality (coming, resting/changing, going), space and time. It is the instantaneous/spontaneous seeing of true suchness, unbound by gradual processes or environmental constraints, where "there is neither birth nor extinction," (transcending without rejecting the three stages: (i) origination / coming / rebirth / beginning, (ii) duration / abiding / change / increase / decrease, (iii) cessation / going / death / ending) and enlightenment arises unconceivably, without marks or obstructions. This realization is inherent and spontaneous, dispelling erroneous views in a single moment.
The Essence of Mind / Tathātā / Suchness: The Platform Sutra stands as a profound exposition of Chan Buddhist teachings, emphasizing the innate purity and potential for enlightenment inherent in every being. At its core is the concept of the Essence of Mind, described as the pure, straightforward mind that is originally neither born nor extinguished (transcending without rejecting the three stages: (i) origination / coming / rebirth / beginning, (ii) duration / abiding / change / increase / decrease, (iii) cessation / going / death / ending), serving as the foundation for all practice. This essence, often referred to as the original mind or self-nature, is clear and unobstructed, where daily activities become the very path of cultivation, as "the straightforward mind is the place of practice; straightforward mind is the Pure Land."
The Buddha-nature / Tathātā / Suchness: Central to these teachings is the Buddha-nature, the inherent tathagatagarbha present in all sentient beings, identical to true suchness and veiled only by delusions. It represents the womb of the Buddha, enabling sudden awakening (sudden/instantaneous/spontaneous: beyond causality (coming, resting/changing, going), space and time) when illusions are relinquished/transcended, affirming that "all sentient beings are possessed of Buddha nature." This nature is not something to be acquired but realized as already complete, transcending distinctions between ordinary people and enlightened ones.
Union of opposites [Uopp]: The sutra profoundly explores non-duality, presenting it as the transcendence of all oppositions (without complete rejection) — such as movement and rest, goodness and evil, or sentient beings and Buddha — where these are seen as unified aspects of one reality: not many, not one, not both, not neither.
Union of Samadhi and Prajna: "Samadhi and wisdom are non-dual," it declares, underscoring that the Buddha Dharma itself is the method of non-duality. This non-dual perspective extends to transcending coming and going, where the mind neither abides anywhere nor arises or ceases, achieving "non-abiding, no-going and no-coming" through wisdom (transcending without rejecting the three stages: (i) origination / coming / rebirth / beginning, (ii) duration / abiding / change / increase / decrease, (iii) cessation / going / death / ending) that detaches from attachments and marks, allowing freedom amid daily flux.
Union of the Two Truths [U2T]: The text harmonizes the Union of the Two Truths — emptiness from the perfection of wisdom and the affirmative Buddha-nature — viewing them as inseparable facets of reality. Emptiness clears attachments, while Buddha-nature is the realized goal, with prajña wisdom bridging the two: "When one's mind is clear, one will see into one's true nature."
In action, this manifests as acting without acting [U2T-in-action], where deeds are performed without attachment, regarding them as illusory yet compassionate, like a mind that responds appropriately but remains unmoving in its essence, akin to a mirror reflecting without clinging.
Straightforwardness: In the Platform Sutra, "straightforwardness" refers to the "straightforward mind" (zhixin in Chinese), a core concept emphasizing direct, honest, and unattached awareness as the foundation of true practice. This mind is not crooked or hypocritical; it maintains integrity across all activities — walking, standing, sitting, or lying down — without clinging to phenomena (dharmas) or external forms. Drawing from the Vimalakirti Sutra, the Platform Sutra states, "The straight mind is the Bodhimandala; the straight mind is the Pure Land," positioning it as the very site of enlightenment and liberation, where practice unfolds naturally in everyday life rather than through rigid rituals or forced stillness. Straightforwardness counters delusion by avoiding attachment, which would bind the mind in self-imposed constraints, and instead allows the Way to "penetrate and flow" freely. It is integral to Single Conduct Samadhi (or One Practice Samadhi), a continuous state of undivided, direct mindfulness that transforms ordinary actions into the path of awakening, free from ego-driven flattery or superficial claims. The sutra critiques misguided interpretations, such as viewing samadhi as mere unmoving sitting that eliminates thoughts, which leads to insentience and obstructs progress; true straightforwardness is dynamic and unattached, embodying wisdom in the midst of daily flux.
Union of the Ground and its manifestations [UGM]: Further, the Union of the Ground and its manifestations reveals the non-dual interplay between the fundamental self-nature (true suchness) and its functions (wisdom and daily expressions), where "the essence and function are non-dual," much like a lamp and its light. This unity ensures that manifestations arise without obstruction, conforming to the dharma-realm while the ground remains unchanging.
Middle Way free from all extremes: Finally, the sutra advocates the Middle Way, free from all extremes such as attaching to emptiness [T2] or phenomena [T1], or accepting and rejecting thoughts. It teaches observation with wisdom, neither appropriating nor forsaking anything, where "no-thought is when the mind is not tainted nor attached to anything," avoiding hollow neutrality or fixation on purity to embody true seeing of one's nature.
No-Thought (Wunian): As the central doctrine, no-thought represents a state where the mind is free from attachments, recollections, and delusions, yet not a forced suppression of thinking / differentiating / conceptualizing. It enables true seeing of one's nature by transcending dualistic grasping, aligning with non-duality and the Middle Way. This concept is pivotal because it clarifies how enlightenment arises in ordinary activity, without artificial stillness, and could be expanded to illustrate its role in daily practice.
A pivotal doctrine in the Platform Sutra is the concept of no-thought (wunian), which encapsulates a state of mind free from attachment to past recollections, future anticipations, or present delusions. Rather than suppressing thoughts or cultivating a blank void, no-thought arises when the mind operates without clinging, allowing true nature to manifest spontaneously in every moment. This teaching aligns with the essence of mind by emphasizing that enlightenment is not achieved through forced cessation but through a natural, unobstructed awareness where "in the midst of thoughts, there is no-thought," enabling practitioners to engage with the world without being tainted by inherent dualistic discriminations.
No-Mark (Wuxiang) and No-Abiding (Wuzhu): Often presented as a triad with no-thought, these emphasize perceiving phenomena without clinging to forms or marks, and maintaining a mind that does not dwell in absolute terms on any state. No-mark reveals the illusory nature of appearances, while no-abiding fosters freedom from coming and going, reinforcing sudden enlightenment as beyond fixation (sudden/instantaneous/spontaneous: beyond causality (coming, resting/changing, going), space and time). A paragraph here would highlight their practical application in meditation, bridging the Essence of Mind and transcending causality.
Closely intertwined are the principles of no-mark (wuxiang) and no-abiding (wuzhu), forming a triad with no-thought that guides the realization of non-duality.
No-mark refers to perceiving all phenomena without grasping at their apparent forms or characteristics, recognizing them as empty of inherent existence yet functionally present, thus avoiding extremes of affirmation/acceptation or negation/rejection.
No-abiding, meanwhile, instructs the mind to dwell nowhere in absolute terms, neither attaching to states of calm/stillness/ground nor agitation/movement/manifestations, fostering a dynamic freedom that transcends habitual fixations.
Together, these cultivate a wisdom that sees through illusions, supporting sudden enlightenment (sudden/instantaneous/spontaneous: beyond causality (coming, resting/changing, going), space and time) by ensuring the mind remains pure and adaptable amid constant change.
Union of Samadhi (Meditation) and Prajna (Wisdom): The sutra teaches that samadhi and prajna are inseparable — like a lamp and its light — with samadhi as the essence and prajna as its function. This union underscores that true concentration is dynamic wisdom, not static emptiness, and critiques misguided practices that separate them. Expanding this would enrich discussions of the Union of the Two Truths and acting without acting, showing how they manifest in enlightened conduct.
The sutra profoundly articulates the Union of samadhi (meditation or concentration, stillness) and prajna (wisdom, functionality), portraying them as inseparable aspects of the awakened mind, much like a lamp and its illuminating light.
Samadhi provides the stable essence, a calm abiding that quiets distractions,
while prajna serves as its active function, penetrating delusions with insightful discernment.
This non-dual integration critiques practices that isolate meditation as mere stillness, instead revealing that true samadhi is infused with wisdom, enabling effortless action in the world as an expression of the union of the two truths [U2T], and Union of the Ground and its manifestations [UGM].
Formless Precepts and Refuges: The text reinterprets traditional Buddhist precepts as "formless," rooted in one's self-nature: refraining from evil, practicing good, and purifying the mind without external rituals.
Similarly, the three refuges (Buddha, Dharma, Sangha) are internalized as taking refuge in one's awareness, uprightness, and purity. This deserves elaboration for its emphasis on direct, non-dual ethics, tying into Buddha-nature and the Middle Way by freeing practice from extremes of formalism or rejection.
Another transformative element is the presentation of formless precepts and refuges, which internalize traditional Buddhist ethics and commitments within one's self-nature. The formless precepts involve refraining from evil, practicing good, and purifying the mind not through rigid external rules but as natural outflows of inherent purity, free from attachment to merit or fault.
Similarly, the three refuges — Buddha, Dharma, and Sangha — are reframed as taking refuge in one's own awareness (enlightened nature), uprightness (harmonious mind), and purity (untainted essence), emphasizing direct realization over ritualistic observance and aligning with the middle way by avoiding extremes of formalism or laxity.
Critique of External Forms and Inner Cultivation: Prioritizing the inner state over outward appearances, such as monastic life or ritualistic meditation, the sutra asserts that true purity arises from ceasing/transcending false thoughts (beyond true and false), not physical renunciation. This concept elevates lay practice and the mind's inherent clarity, complementing non-duality by showing that enlightenment is accessible in any context, beyond space and time. A paragraph could explore its implications for everyday realization.
The text offers a sharp critique of external forms and a strong advocacy for inner cultivation, asserting that true practice lies not in outward renunciation, such as shaving the head or abstaining from worldly activities, but in ceasing false thoughts and delusions within the mind (for nuances see Q/A below). It warns against mistaking physical postures or monastic lifestyles for enlightenment, instead highlighting that the essence of mind is accessible in lay life, where daily functions become the dojo of awakening. This inward focus reinforces Buddha-nature as universally inherent, transcending societal roles and encouraging a liberation that is immediate/spontaneous and unbound by external conditions (sudden/instantaneous/spontaneous: beyond causality (coming, resting/changing, going), space and time).
Incorporation of Categories into Self-Nature [UGM]: The sutra integrates Buddhist analytical categories — like the five skandhas, eighteen realms, and twelve entrances — into one's self-nature, viewing them as transformations [M] of consciousness [G] rooted in the storehouse mind [UGM]. This teaching unifies apparent multiplicity of manifestations [M] with the unique ground [G] [UGM] (not many, not one, not both, not neither), offering a framework for transcending delusions. It could be expanded to demonstrate the Union of the Ground [G] and its manifestations [M] [UGM] more concretely.
Furthermore, the sutra incorporates various Buddhist analytical categories — such as the five skandhas (aggregates), eighteen realms, and twelve entrances — into the framework of self-nature, viewing them as manifestations arising from the storehouse consciousness. These elements, often seen as components of samsaric existence [M], are revealed to be non-dual with the ground of true suchness [G] [UGM], transforming through wisdom into expressions of enlightenment. This integration unifies apparent multiplicity with the singular essence, providing a comprehensive map for transcending delusions and embodying the union of the ground and its manifestations [UGM] in every perceptual act.
Transcending origination/coming, duration/abiding and cessation/going, or liberation from rebirths: Integral to the teachings is the principle of no coming and no going, which transcends the illusions of arising/origination, abiding/duration, and ceasing/cessation that bind beings to cyclic existence (rebirth, life, death). The mind, in its original nature (Primordial Awareness), neither arrives from elsewhere nor departs to another realm; it is eternally present, beyond spatial movements or temporal sequences, beyond movement and stillness, causality and acausality, time and timelessness, rebirth and no-rebirth, saṃsāra and nirvāṇa. This realization fosters a profound equanimity, where phenomena are observed without attachment [U2T-in-action], allowing the practitioner to navigate the flux of life with unmoving wisdom [U2T-in-action], in harmony with non-duality and the middle way free from grasping at permanence or annihilation.
Q/A: In the paragraph about "Critique of External Forms and Inner Cultivation" you mentioned that true practice lies "in ceasing false thoughts and delusions within the mind". That is quite a dualistic statement, contradicting everything else in the Platform Sutra.
You're correct to highlight the potential for misinterpretation in that phrasing, as the Platform Sutra's teachings are deeply rooted in non-duality, where true realization transcends any notion of actively "ceasing" or rejecting phenomena in a dualistic manner — such as pitting purity against impurity or true thoughts against false ones. Instead, the sutra emphasizes that delusions and false thoughts are not substantive entities to be eliminated through effort but illusory overlays on the inherently pure self-nature, which dissolve upon direct insight. For instance, it warns against misguided practices that involve "eliminating delusions" as if they were separate, static things, stating that such an approach misunderstands samadhi: "Deluded people think that 'sitting motionless, eliminating delusions, and not thinking thoughts are One Practice Samadhi. But if that were true, a dharma like that would be a dharma of insentience and a cause of obstruction.'" This critique underscores that "ceasing" is not a forceful suppression but a natural byproduct of no-thought (wunian), where the mind remains unattached amid arising phenomena, revealing that "the pure nature exists in the midst of delusions." In this non-dual framework, false thoughts "cease" not through opposition but through recognition of their emptiness, aligning with the middle way that neither accepts nor rejects, as "giving rise to any thought is delusion" while bodhi remains the unchanging inherent nature. Thus, the emphasis on inner cultivation over external forms points to this effortless realization, free from dualistic striving.
Q/A: The way I see it "giving rise to any thought is delusion" is still too dualistic. "Giving rise to thoughts" is the natural process of the Ground manifesting.
Your observation astutely highlights the subtle nuance required when interpreting Chan teachings, where apparent dualistic expressions often serve as skillful means to point beyond duality itself. The phrase "giving rise to any thought is delusion" from the Platform Sutra might initially seem to oppose thoughts as inherently problematic, creating a divide between a pure ground and its impure manifestations. However, this is embedded within a broader non-dual framework that affirms thoughts as natural expressions of the self-nature, not to be rejected but seen through with wisdom. The full verse reads: "Bodhi is our inherent nature; Giving rise to any thought is delusion. The pure mind resides within delusion; With right views, the three obstructions do not exist." Here, delusion is not the arising of thoughts per se but the erroneous clinging or false identification that arises alongside them, veiling the inherent purity. The sutra clarifies that the pure mind — synonymous with the Ground or true suchness — manifests amidst these very delusions without being separate from them, much like waves on the ocean: the waves (thoughts) are the ocean's (Ground's) activity, not an aberration to be ceased. This aligns with the teaching of no-thought, which is not a suppression of mental activity but a state where thoughts arise and pass freely without attachment, revealing their empty, manifestation-like quality as inseparable from the unchanging essence. In this way, the sutra transcends any rigid dualism by emphasizing that enlightenment involves recognizing the union of the Ground and its dynamic play [UGM], where "giving rise to thoughts" becomes delusion only when viewed through ignorance, but transforms into the effortless function of wisdom when illuminated by right view.
Q/A: In various Mahayana Sutras 'the principle of no coming and no going' seems as important as 'the emptiness of all dharmas'. It is mentioned almost everywhere. Why is mentioning the emptiness not enough?
Mentioning emptiness (shunyata) alone, while foundational to Mahayana teachings as the absence of inherent or independent existence in all phenomena, can remain an abstract philosophical assertion that risks misinterpretation — such as veering into nihilism (total non-existence) or eternalism (inherent being).
The principle of no coming and no going, often expressed as no birth and no extinction in texts like the Heart Sutra, serves as a targeted negation to dismantle specific delusions rooted in perceptions of arising/origination, abiding/duration/change, and ceasing/cessation, which are central to suffering in samsara.
By explicitly denying that phenomena inherently originate from somewhere or dissolve into nowhere, this teaching illustrates how emptiness permeates temporal and causal dimensions, revealing that all dharmas arise dependently through causes and conditions without a fixed, self-sustained essence — much like waves on water that neither truly "come" nor "go" but are inseparable from the ocean itself.
This emphasis counters the habitual grasping at impermanence as real change, fostering direct insight into the unchanging, non-dual nature of reality where birth and death are mere conceptual overlays.
-
These specific negations, including no coming and no going, extend beyond a blanket statement of emptiness to provide practical, experiential guidance for practitioners across the bodhisattva paths. For instance, they prevent attachment to even Buddhist doctrines like the Four Noble Truths or attainment, ensuring that emptiness is realized as interdependent origination and relative functionality rather than a void. In the Heart Sutra, such phrases negate the twelve links of dependent arising (the impossible coming into existence of the effect and the going out of existence of the effect at the junction cause-effect) to show that suffering and its cessation lack inherent reality, thus liberating the mind from fear and dualistic striving. This detailed application helps integrate emptiness into daily perception, transforming it from mere theory into a liberating force that dismantles ignorance about causality and time, ultimately revealing the fullness of interconnected existence.
Q/A: Is the Union of Samadhi and Prajna about the Union of stillness and movement of the mind?
Yes, the union of samadhi and prajna in the Platform Sutra can be understood as embodying the integration of the mind's stillness and movement [Uopp], though this interpretation draws from their inseparable nature as essence and function [U2T] rather than a direct literal equation.
Samadhi is portrayed as the stable, unmoving foundation [G] — like the substance of a lamp — providing a calm, concentrated abiding that quiets distractions and prevents the mind from scattering.
Prajna, in contrast, is its active expression [M] — like the light emanating from the lamp — enabling penetrating insight and responsive discernment amid the flux of phenomena.
This non-dual harmony [U2T / UGM / Uopp] ensures that stillness is not inert or lifeless (critiqued in the sutra as a mistaken "insentient" practice), nor is movement chaotic without grounding; instead, the awakened mind remains fundamentally still at its core while naturally engaging with and illuminating the world, transcending any rigid opposition between the two.
Q/A: So it is like the inseparability/harmony/Union of the one omnipresent timeless limitless boundless unborn unconditioned unchanging unceasing Ground [G] and its many unceasing spontaneous Manifestations [M] [UGM]. Where the Ground and its Manifestations are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names conventional truths/tools <==> thus both empty of inherent existence, never absolute <==> like illusions, 'there, yet not there'.
Yes, your articulation captures the profound non-dual essence of the Platform Sutra's teachings, where the self-nature (often equated with the Ground [G], described as unborn, unconditioned, unchanging, and boundless) and its dynamic expressions or functions (the Manifestations [M]) are inseparably united, neither identical nor separate, nor both not neither, in a harmony that transcends dualistic extremes. This union is vividly illustrated through metaphors like the lamp (essence/Ground) and its light (function/Manifestations), emphasizing that "meditation is the body of wisdom, and wisdom is the function of meditation," revealing an interdependent interplay where neither exists independently — much like your description of dependent co-arising, co-definition, and co-evolution imputed by the mind. The sutra further integrates this with the Mahayana view of emptiness (shunyata), asserting that both the self-nature and its manifestations lack inherent, absolute existence; they are mere designations or conventional truths, illusory yet functionally apparent, as "there is not even one dharma to be obtained, for one's self-nature is truly empty." This emptiness avoids nihilism by affirming their interdependence — like waves inseparable from the ocean — where clinging to either as solid or absolute veils the true suchness, but direct realization unveils their 'there, yet not there' quality, free from arising or ceasing in any ultimate sense.
Q/A: In the context of the Platform Sutra, should we say that enlightenment is instantaneous or spontaneous, since it is sudden/instantaneous/spontaneous: beyond causality (coming, resting/changing, going), space and time?
In the Platform Sutra, enlightenment is primarily characterized as "sudden" (dunwu), a term that encapsulates both instantaneous and spontaneous qualities, reflecting its transcendence of causality, space, and time.
This suddenness denotes an immediate realization occurring "in the space of an instant," where delusions dissolve without duration or progression, as the self-nature is inherently complete and unproduced — neither arising from causes nor bound by temporal sequences. For instance, the text describes how "in an instant, see our nature — it is true," emphasizing the timeless, non-gradual breakthrough to bodhi, free from the illusions of past, present, or future.
Simultaneously, this awakening is spontaneous, arising naturally from the original mind without effort or external prompting, as "Bodhi nature appears spontaneously" and "the Bodhi-fruit accomplishes itself," underscoring its uncaused, effortless manifestation beyond conditioned existence.
The sutra clarifies that while the Dharma itself is neither sudden nor gradual, human perception frames it as such based on faculties; yet true enlightenment defies causality by revealing affliction and bodhi as non-different, with the mind's vastness like empty space containing all without spatial limits or causal dependencies. Thus, "sudden" holistically conveys both aspects, avoiding any implication of a process that could reintroduce dualistic notions of time or cause.
Chapter 1 – Autobiography.
Teachings from the Sudden School of Mahayana Chan / Zen – compatible with Madhyamaka Buddhism:
Enlightenment is sudden/instantaneous/spontaneous (neither produced/caused/gradual, unproduced/uncaused/spontaneous, both, nor neither), beyond all dualities, concepts, theories, methods/practices/paths, goals, phenomena, laws, causality/relation, space, and time; the unique unborn unchanging unceasing true nature of the multiple dharmas/appearances is beyond all conditioned dualistic conceptual proliferations — without rejecting their conventional/relative value.
Enlightenment consists of suddently freely non-dualistically non-conceptually directly realizing this unique true nature of reality as it is here & now (tathātā, suchness, Essence of Mind, primordial awareness, empty-buddha-nature, luminous-emptiness), of all phenomena/dharmas. And then to act without acting, more and more in accord with it, embodying reality as it is (Essence of Mind). All phenomena/dharmas/appearances are natural spontaneous unceasing pure inseparable manifestations of this pure Ground/Basis/Source [UGM]; like the waves in the ocean.
Teaching non-duality: e.g., Union of the Two Truths (dependent origination [T1] and emptiness of inherent existence [T2]) [U2T / U2T-2T] about all phenomena and about the opposites in any duality/triad/quad, Union of the three spheres of any activity [U3S / U2T-3S], Union of opposites in general [Uopp / U2T-opp], Union of the three times [U3T / U2T-2T], Union of the Ground [G/U2T] and its manifestations [M/T1] [UGM / U2T-GM], Union of Buddha-nature and Emptiness, Union of the three kayas [U3K / U2T-3K].
Where opposites are (i) not existent/different/separate/multiple/dual/’this’, (ii) not non-existent/identical/united/one/non-dual/’non-this’, (iii) not both, (iv) not neither, and there is no fifth, for whatever ‘this’ is ⇐⇒ opposites are more like inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ opposites are empty of inherent existence, never absolute, with no real origination/coming/beginning, duration/abiding/changing, cessation/going/ending [T2] ⇐⇒ one aspect/truth supports/implies the other [U2T] ⇐⇒ opposites are like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ pointing to the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither, for whatever ‘this’ is), with nothing to accept/seek/ do/add/affirm in absolute terms, nothing to reject/abandon/ not-do/subtract/negate in absolute terms, nothing to change/improve /increase/decrease /purify in absolute terms, just conventionally/relatively ⇐⇒ pointing to the inherent interconnection, equality, purity, perfection, completion, divinity, ‘Oneness’ of all phenomena/dharmas, in the non-dual sense of those terms. Note: ‘⇐⇒’ / ‘Union’ means one side implies the other.
So, there are no absolute teachings, truths, methods/practices, goals; just adapted skillful means.
Chapter 2 – On Prajna.
Prajna, the perfection of wisdom, is the key to enlightenment; the other perfections and practices are insufficient without the perfection of wisdom; and vice versa. Combining method and wisdom is more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T / Uopp], because it is acting conventionally [T1] without acting in absolute terms [T2] [U2T-in-action]; without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; non-dualistically, without opposing/uniting anything in absolute terms; without accepting/rejecting/changing anything in absolute terms — just conventionally/relatively.
Pajna is inherent with the true nature of anything; it is the inherent unceasing spontaneous unconditioned interdependence/functionality (manifestation and awareness) [T1] inseparable from the emptiness [T2] of everything [U2T]. It is not something that we need to develop/create/produce/purify through a dualistic gradual path of accepting/increasing this while rejecting/decreasing that. Prajna (Wisdom of Enlightenment) is innate in all beings (all dharmas), obscured only by adventitious delusion, conditioning, karma.
Our true nature is Buddha, primordial pure inseparable compassionate functional trikaya, Union of Buddha-nature and Emptiness, Union of self and others.
Enlightenment is using this inherent Prajna to transcend all added conditioned impermanent illusions, conditioning, karma – without completely rejecting the conventional/relative/manifested that is inseparable from the Ground, that is as pure as the Ground (Buddha-nature). The many poisons/defilements are then transmuted into different aspects of this primordial Wisdom. The impure body, speech and mind are transmuted into the pure inseparable body, speech and mind of a Buddha (trikaya).
We cannot use our conditioning/karma, our dualistic gradual methods, to produce/cause enlightenment which is beyond all that; but we can use the conventional/relative, various adapted skillful means, to help us see through them, to gradually transcend them — without rejecting them because the relative/manifested is inseparable from the absolute/Ground, ultimately as pure as the Ground. Wisdom purifies everything slowly or faster depending on the conditioning/karma.
Note: Following the Union of self and others, enlightenment is not an individual liberation, but a cosmic project: not individual, collective or cosmic, not all of them together, not none of them. Reality is beyond such distinctions.
Chapter 3 – Questions and Answers.
Incomparable merit is gained by acting more and more in accord with reality as it is (tathātā, suchness, Essence of Mind) as pointed out by the Unions. External or internal dualistic practices are insufficient without combining them with the perfection of wisdom; and vice versa.
This means acting without acting [U2T-in-action], without attachment, reification, effort and absolutes; without apprehending anything in absolute terms; non-dualistically, without opposing/uniting anything in absolute terms; without accepting/rejecting/ changing anything in absolute terms.
Pure Land is not far from here: This non-dualistic approach can purify without purifying the body, speech and mind, transmuting them into the pure inseparable Mind of a Buddha, enlightened activity/speech of a buddha, and Buddha-field.
He who is enlightened in his Essence of Mind (tathātā, suchness) is a Buddha: Wisdom purifies everything: subject/actor/cause, action/causality, object/result/effect; perceiver/knower, perception/cognition, perceived/known; physical/conceptual/mental; individual/collective/cosmic.
It permits to transcend the karmic cycle by transcending the notions of origination/coming/birth, duration/abiding/change, and cessation/going/death about all phenomena/dharmas; saṃsāra and nirvāṇa.
Those who wish to train themselves (spiritually) may do so at home: acting without acting in everything.
Chapter 4 – Samadhi and Prajna.
Inseparability, interdependence, harmony, Union of samadhi and prajna; Union of dependently co-arisen relatively functional appearances [T1] and their emptiness of inherent existence [T2] [U2T]; Union of the three spheres (subject, action, object) [U3S]; Union of opposites in general [Uopp]; Union of self and others [Uopp]; Union of the three times [U3T]; Union of the Ground [G/U2T] and its manifestations [M] [UGM]; Union of the three kayas [U3K]; Union of stillness/silence and movement/noise [Uopp]; Union of action/thinking /differentiating /conceptualizing and non-action/non-thinking /non-differentiating /non-conceptualizing [Uopp]; Union of ‘this’ / ‘non-this’ / both / neither [Uopp].
Utter non-duality / Union: The apparent opposites are not different/separate/multiple/dual/’this’, not identical/united/one/non-dual/’non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is. Not permanent/continuous/eternal, not impermanent/discontinuous/annihilates, not both, not neither. Not pure/perfect/complete. not impure/imperfect/incomplete, not both, not neither. Not existence/entity / dependent-origination/causality [T1-only], not non-existence/non-entity / emptiness [T2-only], not both truths together [2T], not neither [1T], but their inconceivable ‘Union’.
Middle Way free from all extremes and middle positions: Never accepting one side while rejecting the opposite, not vice versa, not accepting both sides and opposing them, not rejecting both sides. Ex. with movement and stillness, or the two truths, or the Ground and its manifestations.
Leading to acting without acting, arising without arising, abiding without abiding, changing without changing, increasing without increasing, decreasing without decreasing, ceasing without ceasing, perceiving without perceiving, knowing without knowing, thinking without thinking, differentiating without differentiating, conceptualizing without conceptualizing, practicing without practicing, meditating without meditating, progressing without progressing, realizing without realising, awakening without awakening, transcending without rejecting, liberating without liberating — not acting in absolute terms just conventionally/relatively; without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms, without accepting/rejecting/changing anything in absolute terms; thus acting more and more in accord with the Middle Way free from all extremes and middle, and acting more and more with reality as it is (tathātā, suchness) as pointed out by the Unions.
Chapter 5 – Dhyana.
Meditating/dwelling without meditating/dwelling, without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms, without accepting/rejecting/changing anything in absolute terms; thus acting more and more in accord with the Middle Way free from all extremes and middle, and acting more and more with reality as it is (tathātā, suchness) as pointed out by the Unions.
Meditation is no ‘forced restriction’ but ‘effortless freedom, imperturbability in all circumstances, harmony with reality as it is’ as pointed out by the Unions, e.g., Union of stillness and movement, silence and noise, samadhi and prajna.
Meditation isn't non-activity or withdrawal but freedom in daily circumstances, subtly countering escapism: "be they good or otherwise" implies embracing duality without perturbation.
Chapter 6 – On Repentance.
Union of View, Path and Fruition: To evolve we first have to recognize, admit, accept our faults/mistakes, and vow to do better in the future: To act more and more in accord with reality as it is (tathātā, suchness, Essence of Mind) (right conduct [U2T-in-action]), we have to realize the true nature of reality as it is (right view [U2T]); and vice versa, one supports/implies the other. It is generally like a long process of recovery/deconditioning /deprogramming/self-deliverance of the mind where view, path/conduct and fruition are inseparable, interdependent, co-defined, co-evolving, co-imputed by the mind ⇐⇒ thus all empty of inherent existence, never absolute. This is not done using external dualistic purification techniques, external rituals grasping at one extreme or another; but with the Union of virtuous adapted skillful means and the perfection of wisdom. Ultimately, enlightenment is sudden, immediate, spontaneous, because reality is beyond all conditioned dualistic conceptual proliferations, beyond description/conceptualisation, differentiation/discrimination, causality/production, form/matter-energy, space and time; it is not caused/produced by doing this and not that; and it not an individual liberation, but a timeless cosmic awakening. It is embodying reality as it is, the inseparable three kayas in accord with the Unions.
Chapter 7 – Temperament and Circumstances.
There are no absolute universal truths, methods/practices/paths, goals, only adapted skillful means to combine with more and more perfection of wisdom. All teachings are adapted to individual temperaments and circumstances, to the predominant illusions, conditioning, karma, of individuals. The practices always consist of acting/practicing conventionally/relatively without acting/practicing in absolute terms. Even non-duality, the two truths (dependent origination and emptiness), the ground and its manifestations, the three Jewels, the three kayas, the Buddha-nature, enlightenment, reality as it is (tathātā, suchness, Essence of Mind), saṃsāra and nirvāṇa, are dependently co-arisen, interdependent, co-defined, merely imputed by the mind, mere designations/names, conventional truths/tools, empty of inherent existence, non-dual (not many, not one, not two, not neither). Reality is beyond all conditioned dualistic conceptual proliferations, beyond all conditioning/karma (individual, collective, cosmic); enlightenment is not produced/caused.
Chapter 8 – The Sudden School and the Gradual School.
Reality as it is is indescriptible, inconceivable, non-dual, non-conceptual in the non-dual sense: all dharmas are not many/‘this’, not one/‘non-this’, not both, not neither; not caused/produced/gradual, not uncaused/non-produced/sudden, not both, not neither. Pointing to describing without describing, conceiving without conceiving, differentiating without differentiating, conceptualising without conceptualising, acting without acting, thinking without thinking, practicing without practicing, progressing without progressing — never acting in absolute terms, never with grasping at anything; acting without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms; without accepting/rejecting/changing anything in absolute terms; thus acting more and more in accord with the Middle Way free from all extremes and middle, and acting more and more with reality as it is (tathātā, suchness) as pointed out by the Unions.
Chapter 9 – Royal Patronage.
All phenomena/dharmas and practices are beyond all dualities, like: coming/going, existence/non-existence, increase/decrease, affliction/purification, permanence/impermanence, continuity/discontinuity, eternity/non-eternity, light/dark, dependent-origination/emptiness, ground/manifestation, pure/impure, ignorance/wisdom, subject/relation/object, actor/action/result, cause/causality/effect, body/speech/mind, superior/average/inferior, action/non-action, movement/stillness, sudden/gradual, ‘this’/’non-this’/both/neither, etc.; beyond all conditioned dualistic conceptual proliferations, beyond all conditioning/karma.
Phenomena and opposites in any duality/triad/quad are always interoperable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1] ⇐⇒ thus empty of inherent existence, never absolute, not really coming, abiding, changing, and ceasing [T2] ⇐⇒ one truths supports/implies the other [U2T] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ not existent/different /separate/multiple /dual/'this’, not non-existent/identical /united/one /non-dual/’non-this’, not both, not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither, for whatever ‘this’ is) with nothing to accept/reject/change in absolute terms ⇐⇒ So the best attitude is to use them conventionally, relatively, without using them in absolute terms, without apprehending anything in absolute terms, non-dualistically, without opposing anything in absolute terms, without accepting/rejecting/changing anything in absolute terms, thus acting more and more in accord with reality as it is (tathātā, suchness) as pointed by the Union of the Two Truths [U2T] and its corollaries [U3S / Uopp / U3T / UGM / U3K / U2T-2T].
Chapter 10 – His Final Instructions.
Everything is interconnected, relative, empty, and non-dual: Teaching without teaching, teaching non-dualistically, non-intrinsically, without apprehending anything in absolute terms, without opposing anything in absolute terms (e.g., the three spheres of any relation/activity, the two truths, the three times, the Ground and its manifestations, the three kayas, the opposites of any duality/triad/quad, self and others, stillness and movement, silence and noise, causality, form/matter-energy, space and time), without inherent coming and going of any being, thing or process, more and more in accord with the Middle Way free from all extremes (‘this’, ‘non-this’) and middle (both, neither), and with reality as it is (tathātā, suchness, Essence of Mind) as pointed out by the Union of the Two Truths [U2T] and its corollaries [U3S / Uopp / U3T / UGM / U3K / U2T-2T].
It is not about rejecting any/all four extremes of any duality (e.g. existence/T1, non-existence/T2, 2T, 1T; G, M, GM, neither; Buddha-nature, emptiness, both, neither; stillness, movement, both, neither; real, unreal, both, neither; difference/manyness, identity/oneness, both, neither; sudden, gradual, both, neither) but about transcending them. They could still be used as possible adapted skillful means depending on the circumstances; they just need to be combined with more and more perfection of wisdom, until one is ready to transcend all four extremes together. Meanwhile one extreme could be used as a temporary antidote to another extreme. Pointing the contradiction/absurdity of grasping at each extreme position leads to realising the true nature of reality beyond the four extremes of any duality.
True immobility lies not in stillness like inanimate objects but in activity aligned with Suchness (Tathata), perceiving all phenomena without binding the mind to illusions.