Platform Sutra
(The Sutra of the 6th Patriarch, Hui Neng)
Chapter 2 – On Prajna
Last update: December 18, 2025
Image from: Stoneflower013
Source: https://www.wisdomlib.org/buddhism/book/the-6th-patriarch-platform-sutra
Previous-chapter Home Next-chapter
(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.)
ANALYSIS:
(Overview of Chapter 2: On Prajna
Chapter 2 of the Platform Sutra, delivered by Huineng to an assembly after reciting the Mahaprajnaparamita Sutra, focuses on Prajna (transcendental wisdom) as the key to enlightenment. It emphasizes that Prajna is inherent in everyone's Essence of Mind (self-nature), advocating sudden realization through direct practice rather than mere recitation or intellectual discussion.
Huineng warns against misconceptions like viewing emptiness as vacuity or suppressing thoughts, using analogies to illustrate non-duality, the universality of Buddha-nature, and the integration of wisdom into daily life.
The chapter culminates in a "formless" stanza summarizing the Sudden School's teachings, affirming that enlightenment can occur in a moment. The audience's unanimous enlightenment reinforces the efficacy of this direct approach.
A. Essential Teachings
The chapter elucidates Prajna as the wisdom that transcends delusion (conventional truths, methods, goals, concepts, dualities/triads/quads), leading to Buddhahood. Key teachings are extracted below, grounded in the text:
Inherent Nature of Prajna and Buddha-Nature:
Prajna (Wisdom of Enlightenment) is innate in all beings, obscured only by delusion. There is no difference in Buddha-nature between enlightened and ignorant people: "so far as Buddha-nature is concerned, there is no difference between an enlightened man and an ignorant one. What makes the difference is that one realizes it, while the other is ignorant of it."
Our true nature is Buddha (non-dual reality as it is): "Our very nature is Buddha, and apart from this nature there is no other Buddha." Realization comes from within, not external sources.
Practice Over Mere Recitation or Discussion:
Reciting terms like "Prajna" or discussing Emptiness (Sunyata) without mental application is futile, like talking about food without eating: "Mere talking on food will not appease hunger." Instead, embody it: "What we have to do is to put it into practice with our mind."
Mahaprajnaparamita means "great wisdom to reach the opposite shore," but recitation alone is illusory; true practice aligns mind and action, freeing one from delusion.
Emptiness as Inclusive Capacity, Not Vacuity:
The Essence of Mind is "Absolute Emptiness," vast like space [T2], embracing all phenomena [T1] without attachment [U2T]: "The capacity of the mind is as great as that of space... It embraces all things, since all things are within our nature (all things are reality as it is (tathātā, suchness) as pointed out by the Union of the Two truths [U2T])."
Avoid misconstruing emptiness as blank indifference or annihilation: "when you hear me talk about the Emptiness, do not at once fall into the idea of vacuity." True emptiness holds everything (good/bad, worlds/hells) without bias, leading to non-attachment.
Prajna as Dynamic Wisdom in Action:
Prajna pervades the universe (Dharmadhatu), enabling knowledge of all: "When we use it to its full capacity we shall know all. All in one and one in all [UGM]." It allows the mind to function freely:
"When our mind works without hindrance,
(acting/thinking without acting/thinking)
and is at liberty to 'come' or to 'go'
(unconditioned, free from all conditioning / karma),
then it is in a state of 'Prajna'."
Practice involves keeping thoughts free from desire and acting wisely: "If at all times and at all places we steadily keep our thoughts free from foolish desire, and act wisely on all occasions, then we are practicing Prajna (i.e. acting/thinking without acting/thinking)."
Non-Duality of Ordinary and Enlightened States:
Ordinary people and Buddhas, defilement (klesa) and enlightenment (Bodhi) are not separate [Uopp]: "For ordinary man is Buddha, and klesa is Bodhi... A foolish passing thought makes one an ordinary man, while an enlightened second thought makes one a Buddha."
Paramita transcends all extremes like:
existence, non-existence, both, or neither [Tetralemma],
attachment leading to "this shore" of turmoil,
non-attachment to the "opposite shore" of peace, both, neither.
Transformation Through Prajna:
Prajna breaks the five skandhas and turns poisons (greed, hatred, illusion) into virtues (Sila, Samadhi, Prajna): "We should use this great wisdom to break up the five skandhas... The three poisonous elements will then be turned into Sila, Samadhi and Prajna."
One Prajna counters 84,000 defilements, revealing innate wisdom: "when one is free from defilements, wisdom reveals itself (the innate natural unconditioned non-dual functioning of the mind, of everything)."
Role of the Diamond Sutra and Sudden Enlightenment:
Study the Vajracchedika (Diamond) Sutra to realize the Essence of Mind: "if you wish to penetrate the deepest mystery... you should practice Prajna by reciting and studying the Vajracchedika Sutra."
Prajna is universal, varying only by delusion/enlightenment: "Prajna does not vary with different persons." Slow-witted fail due to veils, like plants washed away in rain, while wise absorb it like the ocean.
Thoughtlessness as Detached Awareness:
Samadhi of Prajna is "thoughtlessness":
"to see and to know all Dharmas with a mind free from attachment
(perception/cognition without perception/cognition)."
Not suppression of thoughts (an "erroneous view"),
but purification so consciousness flows without defilement:
"When in use it pervades everywhere, and yet it sticks nowhere."
(being conscious without being conscious)
Guidance and Self-Reliance:
Sutras exist for human needs; without people, no Dharmas.
Seek guidance from the wise, but ultimate enlightenment is self-realized:
"It is by our innate wisdom that we enlighten ourselves."
Transmit the Sudden teaching heart-to-heart,
avoiding those with differing views to prevent slander.
B. Subtle Points – The Middle Way free from all extremes, without accepting/rejecting anything in absolute terms
The chapter weaves nuanced critiques and analogies,
emphasizing practical subtlety over dogmatic adherence (extremes, absolutes):
Warnings Against Heretical Practices:
Subtly condemns blank-mind meditation as "Emptiness of Indifference" or being "Dharma-ridden": "to refrain from thinking of anything... is to be Dharma-ridden." This critiques quietism, advocating active, non-attached engagement.
Analogies for Accessibility and Universality:
Rain analogy: Prajna refreshes all, but deep-rooted (wise) thrive while shallow (slow-witted) succumb, highlighting preparation's role in sudden insight without contradicting innateness.
Ocean/rain: Enlightenment merges individual efforts into unity,
subtly implying collective Buddha-nature (see Q/A below).
Flood in Jambudvipa vs. ocean: Subtly shows the Sutra's profundity overwhelms the unprepared but integrates seamlessly for Mahayanists.
Critique of Intellectualism and Rituals:
Talking about Emptiness without practice is like a "self-styled king who is really a commoner." Subtly prioritizes embodiment over scholarship.
No reliance on "scriptural authority"; use innate wisdom: "they need not rely on scriptural authority, since they can make use of their own wisdom."
Momentary Shifts and Non-Classification:
Enlightenment in a "gleam" or "moment": "once enlightened it takes him only a moment to attain Buddhahood."
Subtly aligns with Sudden School,
yet acknowledges gradual/sudden as relative:
"We can hardly classify the Dharmas into 'Sudden' and 'Gradual'."
A single wise thought revives Prajna, subtle in its reversibility.
Ethical and Social Implications:
Ignore others' faults to avoid defilement: "When other people are in the wrong, we should ignore it... By getting rid of the habit of fault-finding We cut off a source of defilement." Subtly promotes compassion and self-focus.
Independence from objects: "the mind should be framed... independent of external or internal objects," subtly enabling liberation in any circumstance. (UGM)
Vow and Transmission Caution:
The formless stanza as a practical vow, subtly guiding without form: "Bodhi is immanent... An attempt to look for it elsewhere is erroneous."
Withhold teaching from incompatible schools to protect the Dharma, subtly acknowledging sectarian risks.
Illumination and Purity:
"Introspection with real Prajna" vanquishes views instantly/spontaneously, subtle in its emphasis on internal light: "we are illumined within and without."
Right views as "transcendental," discarding all views (extremes)
reveals Bodhi, subtly transcending duality.
C. This chapter reinforces the Sudden School's directness, using subtlety to bridge theory and practice, ensuring teachings resonate beyond words.
.
.
Q/A: So, the Sudden approach is not so much about preferring 'sudden' to 'gradual' since "We can hardly classify the Dharmas into 'Sudden' and 'Gradual'." I think it is more about 'practicing [T1] without practicing [T2] [U2T-in-action]’. Meaning enlightenment is not caused/produced, not uncaused/unproduced, not both, not neither. It is beyond causality and acausality. So we should act conventionally, relatively without acting in absolute terms, without grasping at anything. This is more in accord with the Prajnaparamita Sutras.
.
Your interpretation captures a profound nuance in the teachings of the Platform Sutra and aligns closely with the non-dual, U2T-oriented philosophy of the Prajnaparamita Sutras. Let's break this down step by step, drawing from the text of Chapter 2 (and broader context from the Sutra) to affirm and expand on your points. I'll highlight how the Sudden approach transcends simplistic preferences for "sudden" over "gradual," emphasizing a practice that is beyond causation/acausation, grasping/rejecting, and dualistic classifications — much like the "perfection of wisdom" (Prajnaparamita) that views all dharmas as interdependent [T1] and empty of inherent existence [T2] [U2T].
The Provisional Nature of "Sudden" and "Gradual" Classifications
You're spot on with the quote from Huineng's "formless" stanza: "We can hardly classify the Dharmas into 'Sudden' and 'Gradual', But some men will attain enlightenment much quicker than others." This isn't a dismissal of gradual methods but a reminder that such labels are expedient means (upaya) — provisional tools for teaching [T1], not absolute truths [T2] [U2T]. In the ultimate sense, dharmas (phenomena, teachings, or realities) cannot be pinned down into categories because they are inseparably interdependent and empty (sunyata). The stanza continues: "For example, this system for realizing the Essence of Mind Is above the comprehension of the ignorant. We may explain it in ten thousand ways, But all those explanations may be traced back to one principle." Here, Huineng subtly points to the non-dual essence: enlightenment isn't a "thing" to be classified or achieved through one path over another; it's the innate Essence of Mind (tathātā, suchness), already present and beyond temporal or methodological divisions.
This echoes the Prajnaparamita Sutras' core teaching that all dharmas are "unproduced" (anutpada) and "unceasing" — neither arising/coming nor ceasing/going, as they lack inherent existence (but are still conventionally/relatively coming, existing, going). The Heart Sutra, for instance, declares: "No suffering, no origination, no stopping, no path... no attainment, with nothing to attain (in absolute terms)." Enlightenment isn't inherently "sudden" in a causal, time-bound sense (e.g., a quick event caused by practice) but instantaneous/spontaneous (not inherently caused/produced) because it's always already there, unobscured once delusion drops away. As you noted, preferring "sudden" to "gradual" would itself be a dualistic attachment, which the Sutra warns against: "When all views, right or erroneous, are discarded Then the essence of Bodhi appears."
'Practicing Without Practicing': Beyond Causality and Grasping
Your phrase "practicing without practicing [U2T-in-action]" beautifully encapsulates Huineng's emphasis on non-dual action — embodying Prajna (wisdom) without contrivance or attachment. In Chapter 2, Huineng describes true practice as: "To be free from being infatuated by one particular thought, from clinging to desire, and from falsehood; to put one's own essence of Tathātā into operation; to use Prajna for contemplation, and to take an attitude of neither indifference nor attachment towards all things."
This is "thoughtlessness" (wunian): not suppressing thoughts (which would be a forced "practice" leading to being "Dharma-ridden"), but seeing all dharmas with a mind free from attachment, allowing it to "pervade everywhere, and yet... stick nowhere."
This aligns precisely with your point about enlightenment being "not caused/produced, not uncaused/unproduced, not both, not neither" — a tetralemma (catuṣkoṭi) negation common in Madhyamaka and Prajnaparamita traditions, transcending causality altogether [T2] without completely rejecting it [T1] [U2T]. In the Prajnaparamita Sutras, enlightenment is described as illusory or dream-like, beyond production because all phenomena [T1] are empty [T2] [U2T]: "all phenomena are like a dream and an illusion, even enlightenment is like a dream and an illusion." Huineng echoes this by saying ordinary people and Buddhas are not separate: "A foolish passing thought makes one an ordinary man, while an enlightened second thought makes one a Buddha." There's no inherent "cause" producing enlightenment [T2]; it's a shift in perspective [T1] [U2T], free from grasping at self, other, or attainment.
In practical terms, this means acting "conventionally, relatively [T1] without acting in absolute terms [T2] [U2T-in-action]," as you put it. Huineng advises: "If we are treading the Path of Enlightenment We need not be worried by stumbling-blocks. Provided we keep a constant eye on our own faults We cannot go astray from the right path." This is effortless vigilance — wu-wei-like — where conventional actions (e.g., ethical conduct, study of the Diamond Sutra) occur [T1] without absolute reification [T2] [U2T-in-action]. Clinging to "practice" as a cause would create duality, as noted in the Heart Sutra: "To have an object means duality, which means the loss of true reality."
Alignment with Prajnaparamita Sutras
Absolutely, this interpretation accords more fully with the Prajnaparamita Sutras than a rigid sudden/gradual dichotomy. The Platform Sutra itself draws heavily from them: Huineng recommends the Diamond (Vajracchedika) Sutra (a Prajnaparamita text) for realizing the Essence of Mind, and his teachings on emptiness as inclusive capacity (not vacuity) mirror the sutras' view of sunyata as the ground of all phenomena, free from extremes. The Lankavatara Sutra, another influence on early Zen, also roots sudden awakening in non-dual insight, beyond gradual accumulation.
In broader Zen commentary, enlightenment is "sudden and noncausal" precisely because it's not an event in time or causation — practice's role is to remove obstructions, not "produce" something new. This avoids the pitfall of viewing enlightenment as a goal, which would contradict the Prajnaparamita's "no attainment." As Huineng concludes: "Kalpa after kalpa a man may be under delusion, But once enlightened it takes him only a moment to attain Buddhahood."
In summary, your reading refines the Sudden approach as a pointer to non-dual reality, where "practice" is ungraspable presence — fully in line with the Sutra's spirit and the Prajnaparamita's emptiness teachings. It shifts focus from methodology to direct realization, encouraging us to act without attachment in the relative world while abiding in the absolute's ungraspability.)
.
.
(Q/A: Could you elaborate on "Our very nature is Buddha". In the sense of Reality is Buddha, Buddha is Reality?
Yes, your framing of "Our very nature is Buddha" as equating to "Reality is Buddha, Buddha is Reality" is a insightful way to unpack this profound statement from Chapter 2 of the Platform Sutra. I'll elaborate on it step by step, drawing from the Sutra's context, Zen (Chan) philosophy, and broader Mahayana influences like the Prajnaparamita Sutras. This teaching emphasizes non-duality, inherent enlightenment, and the emptiness (sunyata) of all phenomena, where "Buddha" isn't a distant figure or goal but the fundamental nature of existence itself.
Context in the Platform Sutra
The phrase appears in Huineng's discourse on Prajna (transcendental wisdom): "Our very nature is Buddha, and apart from this nature there is no other Buddha." Here, "our very nature" refers to the Essence of Mind (zìxìng or self-nature), which is intrinsically pure, empty, and enlightened. Huineng follows this by explaining "Maha" (great) as the mind's boundless capacity, like space, embracing all things without attachment. This isn't metaphorical — it's a direct assertion that enlightenment (Bodhi) isn't something to acquire externally; it's already our reality, obscured only by delusion (e.g., clinging to forms, desires, or dualities like good/evil).
In the Sutra, this ties to the idea that ordinary people and Buddhas are not separate: a single "enlightened second thought" shifts one from delusion to Buddhahood. There's no "other Buddha" because seeking one implies duality, which veils the truth. As Huineng warns, mere recitation or intellectual talk about this (e.g., discussing Emptiness for kalpas) is futile without realizing it inwardly.
Buddha as Inherent Reality (Tathātā or Suchness)
In Zen, "Buddha" (from "buddhi," meaning awakened) isn't limited to the historical Shakyamuni or a deity — it's the awakened state of mind, synonymous with ultimate reality (dharmadhatu or the universe as it truly is). "Our very nature is Buddha" means that at the core of every being and phenomenon is Buddha-nature (bussho or fo xing), the potential for enlightenment that's not "potential" in a future sense but actual and ever-present.
Reality is Buddha: All phenomena — mountains, rivers, thoughts, sufferings — are expressions [M] of this Buddha-nature [G] [UGM]. They arise interdependently [T1], empty of inherent self [T2], yet fully "such" (tathātā) [G / U2T]. As Huineng elaborates, the mind's emptiness holds "myriads of things" (sun, moon, goodness/badness) without discrimination, mirroring how reality is undifferentiated and complete. In scholarly interpretations, this means our true self is the unconditioned reality, free from birth/death (coming/going) or change. For example, the sight of a flower (as in Zen anecdotes) can reveal this, "transporting us to the other shore" because the flower [M] is Buddha-reality [G] manifesting [UGM].
Buddha is Reality: Conversely, "Buddha" isn't an abstract ideal but the lived experience of this reality. Enlightenment is waking from the "samsaric dream" of separation, realizing there's no "other" to attain. Huineng stresses: "Bodhi is immanent in our Essence of Mind, An attempt to look for it elsewhere is erroneous." Seeking Buddha outside (e.g., through rituals or gradual accumulation) reinforces illusion, as reality is already Buddha — pure, non-dual awareness.
This non-duality resolves apparent paradoxes: defilements (klesa) and enlightenment are the same essence, like waves [M] and water [G] [UGM]. A "foolish passing thought" obscures it, but it's always there.
Alignment with Prajnaparamita and Non-Duality
Your connection to the Prajnaparamita Sutras is spot-on, as the Platform Sutra draws heavily from them (e.g., recommending the Diamond Sutra). In these texts, reality is empty of inherent existence — neither produced nor unproduced, beyond causality. "Buddha" thus represents the wisdom (Prajna) that sees this U2T as the true nature of all.
The Heart Sutra's "form is emptiness, emptiness is form" parallels this: our "very nature" (form, mind, phenomena) is Buddha (U2T realized). There's no separate "reality" to grasp; grasping creates duality. As one interpretation notes, this teaching points to "our true nature is already enlightened," and practice simply uncovers it without "producing" anything new.
Beyond causality: Enlightenment isn't "caused" by practice (which would imply it's lacking) or "uncaused" (implying randomness). It's the cessation of ignorance, revealing what's timeless. Huineng's "thoughtlessness" (wunian) embodies this: act in the world (conventionally) [T1] without attachment (absolutely) [T2] [U2T-in-action], as you suggested in prior discussion. This accords with Prajnaparamita's tetralemma negation: reality/Buddha is not existent, not non-existent, not both, not neither — just "such."
Practical Implications in Zen Practice
This teaching democratizes enlightenment: no need for scholarly status or lifetimes of merit; a moment of insight (sudden school) reveals it. Yet, as Huineng cautions, ignore others' faults and focus inwardly to avoid defilement. In daily life, it means seeing ordinary actions (eating, working) as Buddha-activity — reality unfolding without contrivance.
In modern contexts, retreats and commentaries frame it as empowerment: "Our very nature is Buddha" liberates from self-doubt, encouraging direct introspection. Ultimately, it's an invitation to realize: if reality is Buddha, then suffering, joy, and all experiences are opportunities for awakening, with no "other" to seek.)
.
.
(Q/A: Correction: Buddha is not just emptiness realized, but the Union of the Two Truths realized. Because the two truths are inseparable, interdependent, co-defined, thus empty. Grasping at one truth alone is poisonous, grasping at both together and in opposition is also poisonous; rejecting both truths for a transcendental reality is also a poison, the fourth extreme. Reality as it is is inconceivable, beyond all dualistic conceptual proliferations, but is pointed out by the Union of the Two Truths, not just emptiness.
Yes, your refinement captures a crucial aspect of Madhyamaka philosophy, which deeply informs the Zen (Chan) teachings in the Platform Sutra and broader Mahayana traditions. The idea that "Buddha" represents not merely "emptiness realized" but the realization of the inseparable Union of the Two Truths addresses the risk of falling into nihilism (overemphasizing emptiness) or eternalism (overemphasizing conventional appearances). This Union points to reality as inconceivable — beyond all conceptual extremes — yet functionally accessible through non-grasping awareness. Below, I'll elaborate on how this integrates with "Our very nature is Buddha," drawing from the Sutra and Madhyamaka sources.
.
A. The Two Truths: Conventional and Ultimate
In Madhyamaka, founded by Nagarjuna (ca. 2nd century CE), reality is described through two interdependent truths to avoid dualistic misconceptions:
Conventional Truth (Samvrti-Satya): The relative, apparent level of phenomena — how things seem to exist in everyday experience, through causes, conditions, and designations (e.g., self, objects, suffering, or even "Buddha" as a historical figure). This is the world of interdependence (pratityasamutpada), where things function provisionally but lack inherent, independent existence.
Ultimate Truth (Paramartha-Satya): The emptiness (sunyata) of all phenomena — nothing has inherent essence or self-nature; everything arises dependently and is thus "empty" of independent reality. This isn't a void but the absence of fixed, inherent being, allowing for the dynamic flux of appearances.
These are not two separate realities but two perspectives on the same indivisible truth. As Nagarjuna states in the Mulamadhyamakakarika (XXIV.18): "The Buddha's teaching of the Dharma is based on two truths: a truth of worldly convention and an ultimate truth. Those who do not understand the distinction drawn between these two truths do not understand the Buddha's profound truth." The conventional enables communication and ethics, while the ultimate liberates from attachment.
.
B. The Union of the Two Truths: Inseparability and Interdependence
The key insight is their "Union" (yuganaddha) or inseparability: the two truths are co-defined, interdependent, and thus empty of independent status. Emptiness (ultimate) is not a standalone "thing" but the very nature that allows conventional appearances to arise without contradiction. As one source explains: "Emptiness (ultimate truth, reality) and phenomena (relative truth) have never been contradictory to each other. As such, they are indivisible." In Tibetan traditions like Nyingma and Kagyu (which draw from Madhyamaka), this Union is the "inseparability of the two truths," where realizing one without the other leads to distortion.
This Union is empty because the truths rely on each other: without conventional appearances, there's no emptiness to realize; without emptiness, appearances would be rigidly "real" and cause suffering. Reality is thus "inconceivable" (acintya) — beyond mental fabrication — yet pointed to by this non-dual framework. In Madhyamaka, this avoids the "four extremes" (tetralemma or catuskoti):
Grasping existence (conventional alone: eternalism, reifying phenomena as solid).
Grasping non-existence (ultimate alone: nihilism, denying functionality).
Grasping both (in opposition: dualism, treating them as separate realms).
Grasping neither (a transcendental reality beyond them: another form of reification).
As you noted, any grasping is "poisonous" because it proliferates dualistic concepts (prapanca), perpetuating ignorance. True realization transcends these, seeing reality "as it is" (yathabhuta) — empty yet apparent, functional yet ungraspable.
.
C. Connection to "Our Very Nature is Buddha" in the Platform Sutra
In Huineng's teaching, "Our very nature is Buddha" embodies this Union. The Essence of Mind is both empty (ultimate: "Absolute Emptiness," pervading like space without form) and inclusive of all phenomena (conventional: embracing "goodness or badness" without attachment). It's not "just emptiness realized," as that would veer into nihilism — Huineng explicitly warns: "do not at once fall into the idea of vacuity... [as] this involves the heresy of the doctrine of annihilation." Instead, the mind's "great" capacity holds the conventional world while realizing its emptiness, mirroring the two truths' inseparability.
This realization is Buddha: the awakened one who sees the Union without extremes. In the Sutra, defilements and enlightenment are intertwined ("klesa is Bodhi"), like waves (conventional) and water (ultimate) — inseparable, interdependent. Grasping emptiness alone (e.g., blank-mind meditation) is poisonous, as is rejecting both for a "higher" reality. The Sudden approach points directly to this inconceivable Union: a "gleam of enlightenment" reveals our nature as Buddha-reality, beyond concepts but enacted in ordinary life.
.
D. In essence, "Reality is Buddha, Buddha is Reality" through this Union — not a static entity but the dynamic, empty interdependence of all. This aligns with Prajnaparamita's emphasis on non-conceptual wisdom, where the tetralemma frees us from poisons, allowing compassionate engagement without clinging.)
.
.
(Q/A: Tell me more about the "collective Buddha-nature" as you mentioned in your analysis of Chapter II.
In the context of my earlier analysis of Chapter 2 (On Prajna) from the Platform Sutra, the notion of "collective Buddha-nature" emerges subtly through Huineng's analogies, particularly the rain and ocean metaphors, which illustrate how individual realizations of innate enlightenment (Buddha-nature) merge into a unified, shared reality. This isn't a term Huineng uses explicitly — Buddha-nature (fo xing or bussho) is typically described as universal and inherent in all beings — but the imagery points to a collective dimension where personal awakening contributes to and dissolves into a boundless, interconnected whole. Let me elaborate on this, drawing from the Sutra's text and broader interpretations in Chan (Zen) scholarship.
.
Core Concept in the Platform Sutra
Buddha-nature is the intrinsic, pure essence of mind (self-nature) that is already enlightened and shared by all sentient beings, obscured only by delusions like attachment or ignorance. In Chapter 2, Huineng declares: "Our very nature is Buddha, and apart from this nature there is no other Buddha." This underscores its universality — no difference between the enlightened and ignorant except realization.
The "collective" aspect arises in the rain analogy: "The Prajna immanent in the Essence of Mind of every one may be likened to the rain, the moisture of which refreshes every living thing... When rivers and streams reach the sea, the water carried by them merges into one body; this is another analogy."
Here, individual "drops" (personal Buddha-nature or Prajna) nourish specific beings but ultimately converge into the ocean (a unified, collective reality), symbolizing how awakenings interconnect and transcend separateness.
.
This implies:
Shared Universality: Buddha-nature isn't isolated; it's the same essence in all, like rain falling equally but absorbed differently based on "roots" (preparation or capacity). The wise (deep-rooted) fully realize it, while the slow-witted (shallow) are "washed away," yet the nature itself remains collective and impartial.
Merging into Unity: The river-to-sea flow suggests a collective Buddha-nature where individual efforts dissolve into oneness, echoing Mahayana ideas of interdependence. Realization isn't solitary; it contributes to the "Dharmadhatu" (universe of phenomena), where all beings' potentials converge.
Huineng reinforces this in other chapters, like Chapter 1's emphasis on no difference in Buddha-nature between "northern" and "southern" people, or Chapter 3's internalization of the Pure Land as a shared mental purity. The collective dimension counters ego-driven views, promoting compassion: all are part of the same Buddha-reality.
.
Subtle Points and Interpretations
Non-Dual Interconnection: The analogies subtly avoid individualism; Buddha-nature is "collective" in its emptiness (sunyata) — empty of inherent self, thus interdependent. Grasping it as purely personal misses the Union of individual and universal, aligning with the Two Truths (conventional separateness, ultimate oneness).
Critique of Separation: Huineng warns against delusions that fragment this collectivity, like attachment to forms or purity (Chapter 5), which obscure tathātā (suchness). Realization reveals the collective as already present, not achieved through group rituals but through personal insight benefiting all.
Broader Chan Context: In Zen traditions, this evolves into ideas like "one mind" or interbeing, where collective Buddha-nature supports practices like communal meditation. Scholars note Huineng's teachings democratize enlightenment, making it collectively accessible beyond monastic elites.
.
In summary, "collective Buddha-nature" in the Sutra highlights the shared, merging quality of innate enlightenment — individual drops forming a vast ocean — encouraging realization that awakens not just the self but contributes to universal liberation.)
TEXT:
Next day Prefect Wei asked the Patriarch to give another address. Thereupon, having taken his seat and asked the assembly to purify their mind collectively, and to recite the Maha Prajnaparamita Sutra, he gave the following address:
Learned Audience, the Wisdom of Enlightenment (Bodhiprajna) is inherent in every one of us. It is because of the delusion under which our mind works that we fail to realize it ourselves, and that we have to seek the advice and the guidance of enlightened ones before we can know our own Essence of Mind (tathātā, suchness). You should know that so far as Buddha-nature is concerned, there is no difference between an enlightened man and an ignorant one. What makes the difference is that one realizes it, while the other is ignorant of it.
Now, let me talk to you about Maha Prajnaparamita, so that each of you can attain wisdom.
Learned Audience, those who recite the word 'Prajna' the whole day long do not seem to know that Prajna is inherent in their own nature. But mere talking on food will not appease hunger, and this is exactly the case with these people. We might talk on Sunyata (Emptiness) for myriads of kalpas, but talking alone will not enable us to realize the Essence of Mind (tathātā, suchness), and it serves no purpose in the end.
The word 'Mahaprajnaparamita' is Sanskrit, and means 'great wisdom to reach the opposite shore' (of the sea of existence). What we have to do is to put it into practice with our mind; whether we recite it or not does not matter.
Mere reciting it without mental practice may be likened to a phantasm, a magical delusion, a flash of lightning or a dewdrop.
On the other hand, if we do both, then our mind will be in accord with what we repeat orally.
**************************
Our very nature is Buddha,
and apart from this nature
there is no other Buddha.
**************************
What is Maha? It means 'great'.
The capacity of the mind is as great as that of space. It is infinite, neither round nor square, neither great nor small, neither green nor yellow, neither red nor white, neither above nor below, neither long nor short, neither angry nor happy, neither right nor wrong, neither good nor evil, neither first nor last. All Buddha-Lands are as empty as space. Intrinsically our transcendental nature is empty and not a single dharma (thing, phenomena) can be attained.
It is the same with the Essence of Mind (tathātā, suchness),
which is a state of 'Absolute Emptiness'.
Learned Audience, when you hear me talk about the Emptiness, do not at once fall into the idea of vacuity (nothingness), (because this involves the heresy of the doctrine of annihilation / nihilism). It is of the utmost importance that we should not fall into this idea, because when a man sits quietly and keeps his mind blank he will abide in a state of 'Emptiness of Indifference'.
Learned Audience,
********************************************
the illimitable Emptiness [T2] of the universe
is capable of holding myriads of things
of various shape and form [T1] [U2T],
********************************************
such as the sun, the moon, stars, mountains, rivers, men, dharmas pertaining to goodness or badness, deva planes, hells, great oceans, and all the mountains of the Mahameru.
Space takes in all of these, and so does the emptiness of our nature.
We say that the Essence of Mind (tathātā, suchness)
is great because it embraces all things,
since all things are within our nature.
When we see the goodness or the badness of other people we are not attracted by it, nor repelled by it, nor attached to it; so that our attitude of mind is as empty as space. In this way, we say our mind is great. Therefore we call it 'Maha'.
Learned Audience, what the ignorant merely talk about,wise men put into actual practice with their mind. There is also a class of foolish people who sit quietly and try to keep their mind blank (rejecting perfection, feeling, memories, differentiation, conceptualization). They refrain from thinking of anything and call themselves 'great'. On account of their heretical view we can hardly talk to them.
Learned Audience, you should know that
the mind is very great in capacity,
since it pervades the whole Dharmadhatu
(the sphere of the Dharma, i.e., the Universe).
When we use it, we can know something of everything,
and when we use it to its full capacity we shall know all.
All in one and one in all.
****************************************
When our mind works without hindrance (attachment),
and is at liberty to 'come' or to 'go',
then it is in a state of 'Prajna'.
****************************************
Learned Audience, all Prajna comes from the Essence of Mind (tathātā, suchness) and not from an exterior source. Have no mistaken notion about that. This is called 'Selfuse of the True Nature'.
****************************************
Once the Tathātā (Suchness,
the Essence of Mind (tathātā, suchness))
is known, one will be free from delusion forever.
****************************************
Since the scope of the mind is for great objects,
we should not practice such trivial acts (as sitting quietly with a blank mind).
Do not talk about 'Emptiness' all day without practicing it in the mind.
One who does this may be likened to a self-styled king who is really a commoner.
Prajna can never be attained in this way,
and those who behave like this are not my disciples.
Learned Audience, what is Prajna? It means 'Wisdom'. If at all times and at all places we steadily keep our thought free from foolish desire, and act wisely on all occasions, then we are practicing Prajna. One foolish notion is enough to shut off Prajna, while one wise thought will bring it forth again.
People in ignorance or under delusion do not see it; they talk about it with their tongues, but in their mind they remain ignorant. They are always saying that they practice Prajna, and they talk incessantly on 'Emptiness'; but they do not know the 'Absolute Emptiness'. 'The Heart of Wisdom' is Prajna, which has neither form nor characteristic. If we interpret it in this way, then indeed it is the wisdom of Prajna.
What is Paramita? It is a Sanskrit word, meaning 'to the opposite shore'.
Figuratively, it means 'above existence and non-existence'.
By clinging to sense objects, existence or non-existence arises like the up and down of the billowy sea, and such a state is called metaphorically 'this shore'; while by non-attachment a state above existence and non-existence, like smoothly running water is attained, and this is called 'the opposite shore'. This is why it is called 'Paramita'.
Learned Audience, people under illusion recite the 'Mahaprajnaparamita' with their tongues, and while they are reciting it, erroneous and evil thoughts arise. But if they put it into practice unremittingly, they realize its 'true nature'. To know this Dharma is to know the Dharma of Prajna, and to practice this is to practice Prajna.
He who does not practice it is an ordinary man.
He who directs his mind to practice it even for one moment is the equal of Buddha.
For ordinary man is Buddha, and klesa (defilement) is Bodhi (enlightenment). A foolish passing thought makes one an ordinary man, while an enlightened second thought makes one a Buddha. A passing thought that clings to sense-objects is klesa, while a second thought that frees one from attachment is Bodhi.
Learned Audience, the Mahaprajnaparamita
is the most exalted, the supreme, and the foremost.
It neither stays, nor goes, nor comes.
By means of it Buddhas of the present, the past, and the future generations attain Buddhahood. We should use this great wisdom to break up the five skandhas [material qualities - matter, sensation, perception, dispositions or tendencies, and consciousness], for to follow such practice ensures the attainment of Buddhahood. The three poisonous elements (greed, hatred and illusion) will then be turned into Sila (good conduct), Samadhi and Prajna.
Learned Audience, in this system of mine one Prajna produces eight-four thousand ways of wisdom, since there are that number of 'defilements' for us to cope with; but when one is free from defilements, wisdom reveals itself, and will not be separated from the Essence of Mind (tathātā, suchness). Those who understand this Dharma will be free from idle thoughts. To be free from being infatuated by one particular thought, from clinging to desire, and from falsehood; to put one's own essence of Tathātā into operation; to use Prajna for contemplation, and to take an attitude of neither indifference nor attachment towards all things - this is what is meant by realizing one's own Essence of Mind (tathātā, suchness) for the attainment of Buddhahood.
Learned Audience,
*************************************
if you wish to penetrate the deepest mystery of the Dharmadhatu and the Samadhi of Prajna, you should practice Prajna by reciting and studying the Vajracchedika (Diamond) Sutra, which will enable you to realize the Essence of Mind (tathātā, suchness).
*************************************
You should know that the merit for studying this Sutra, as distinctly set forth in the text, is immeasurable and illimitable, and cannot be enumerated in details. This Sutra belongs to the highest School of Buddhism, and the Lord Buddha delivered it specially for the very wise and quick-witted. If the less wise and the slow-witted should hear about it they would doubt its credibility. Why? For example, if it rained in Jambudvipa (the Southern Continent), through the miracle of the celestial Naga, cities, towns, and villages would drift about in the flood as if they were only leaves of the date tree. But should it rain in the great ocean the level of the sea as a whole would not be affected by it. When Mahayanists hear about the Diamond Sutra their minds become enlightened; they know that Prajna is immanent in their Essence of Mind (tathātā, suchness) and that they need not rely on scriptural authority, since they can make use of their own wisdom by constant practice of contemplation.
The Prajna immanent in the Essence of Mind (tathātā, suchness) of every one may be likened to the rain, the moisture of which refreshes every living thing, trees and plants as well as sentient beings. When rivers and streams reach the sea, the water carried by them merges into one body; this is another analogy.
Learned Audience, when rain comes in a deluge, plants which are not deeprooted are washed away, and eventually they succumb. This is the case with the slow-witted, when they hear about the teaching of the 'Sudden' School.
The Prajna immanent in them is exactly the same as that in the very wise man, but they fail to enlighten themselves when the Dharma is made known to them. Why? Because they are thickly veiled by erroneous views and deeprooted defilements, in the same way as the sun may be thickly veiled by a cloud and unable to show his light until the wind blows the cloud away.
Prajna does not vary with different persons; what makes the difference is whether one's mind is enlightened or deluded.
He who does not know his own Essence of Mind (tathātā, suchness), and is under the delusion that Buddhahood can be attained by outward religious rites is called the slow-witted.
He who knows the teaching of the 'Sudden' School and attaches no importance to rituals, and whose mind functions always under right views, so that he is absolutely free from defilements or contaminations, is said to have known his Essence of Mind (tathātā, suchness).
Learned Audience, the mind should be framed in such a way that it will be independent of external or internal objects, at liberty to come or go, free from attachment and thoroughly enlightened without the least beclouding.
He who is able to do this is of the same standard required by the Sutras of the Prajna School.
Learned Audience, all sutras and scriptures of the Mahayana and Hinayana Schools, as well as the twelve sections of the canonical writings, were provided to suit the different needs and temperaments of various people. It is upon the principle that Prajna is latent in every man that the doctrines expounded in these books are established. If there were no human beings, there would be no Dharmas; hence we know that all Dharmas are made for men, and that all Sutras owe their existence to the preachers. Since some men are wise, the so-called superior men, and some are ignorant, the so-called inferior men, the wise preach to the ignorant when the latter ask them to do so. Through this the ignorant may attain sudden enlightenment, and their mind thereby becomes illuminated.
Then they are no longer different from the wise men.
Learned Audience, without enlightenment there would be no difference between a Buddha and other living beings; while a gleam of enlightenment is enough to make any living being the equal of a Buddha. Since all Dharmas are immanent in our mind there is no reason why we should not realize intuitively the real nature of Tathātā (Suchness).
The Bodhisattva Sila Sutra says, "Our Essence of Mind (tathātā, suchness) is intrinsically pure, and if we knew our mind and realized what our nature is, all of us would attain Buddhahood." As the Vimalakirti Nirdesa Sutra says, "At once they become enlightened and regain their own mind." Learned Audience, when the Fifth Patriarch preached to me I became enlightened immediately after he had spoken, and spontaneously realized the real nature of Tathātā. For this reason it is my particular object to propagate the teaching of this 'Sudden' School, so that learners may find Bodhi at once and realize their true nature by introspection of mind.
Should they fail to enlighten themselves, they should ask the pious and learned Buddhists who understand the teaching of the Highest School to show them the right way. It is an exalted position, the office of a pious and learned Buddhist who guides others to realize the Essence of Mind (tathātā, suchness). Through his assistance one may be initiated into all meritorious Dharmas. The wisdom of the past, the present and the future Buddhas as well as the teachings of the twelve sections of the Canon are immanent in our mind; but in case we fail to enlighten ourselves, we have to seek the guidance of the pious and learned ones. On the other hand, those who enlighten themselves need no extraneous help. It is wrong to insist upon the idea that without the advice of the pious and learned we cannot obtain liberation.
Why? Because it is by our innate wisdom that we enlighten ourselves, and even the extraneous help and instructions of a pious and learned friend would be of no use if we were deluded by false doctrines and erroneous views. Should we introspect our mind with real Prajna, all erroneous views would be vanquished in a moment, and as soon as we know the Essence of Mind (tathātā, suchness) we arrive immediately at the Buddha stage.
Learned Audience, when we use Prajna for introspection we are illumined within and without, and in a position to know our own mind. To know our mind is to obtain liberation. To obtain liberation is to attain Samadhi of Prajna, which is 'thoughtlessness' (thinking without thinking, without grasping / attachment).
What is 'thoughtlessness'? 'Thoughtlessness' is to see and to know all Dharmas (things) with a mind free from attachment. When in use it pervades everywhere, and yet it sticks nowhere. What we have to do is to purify our mind so that the six vijnanas (aspects of consciousness), in passing through the six gates (sense organs) will neither be defiled by nor attached to the six sense-objects.
When our mind works freely without any hindrance, and is at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or liberation. Such a state is called the function of 'thoughtlessness'.
But to refrain from thinking of anything, so that all thoughts are suppressed, is to be Dharma-ridden, and this is an erroneous view.
Learned Audience, those who understand the way of 'thoughtlessness' will know everything, will have the experience all Buddhas have had, and attain Buddhahood. In the future, if an initiate of my School should make a vow in company with his fellow-disciples to devote his whole life without retrogression to the practice of the teachings of this 'Sudden' School, in the same spirit as that for serving Buddha, he would reach without failure the Path of Holiness. (To the right men) he should transmit from heart to heart the instructions handed down from one Patriarch to another; and no attempt should be made to conceal the orthodox teaching. To those who belong to other schools, and whose views and objects are different from ours, the Dharma should not be transmitted, since it will be anything but good for them. This step is taken lest ignorant persons who cannot understand our system should make slanderous remarks about it and thereby annihilate their seed of Buddha-nature for hundreds of kalpas and thousands of incarnations.
Learned Audience, I have a 'formless' stanza for you all to recite. Both laity and monks should put its teaching into practice, without which it would be useless to remember my words alone. Listen to this stanza:
A master of the Buddhist Canon as well as of the teaching of the Dhyana School
May be likened unto the blazing sun sitting high in his meridian tower.
Such a man would teach nothing but the Dharma for realizing the Essence of Mind (tathātā, suchness),
And his object in coming to this world would be to vanquish the heretical sects.
We can hardly classify the Dharmas into 'Sudden' and 'Gradual',
But some men will attain enlightenment much quicker than others.
For example, this system for realizing the Essence of Mind (tathātā, suchness)
Is above the comprehension of the ignorant.
We may explain it in ten thousand ways,
But all those explanations may be traced back to one principle.
To illumine our gloomy tabernacle, which is stained by defilement,
We should constantly set up the Light of Wisdom.
Erroneous views keep us in defilement
While right views remove us from it,
But when we are in a position to discard both of them
We are then absolutely pure.
Bodhi is immanent in our Essence of Mind (tathātā, suchness),
An attempt to look for it elsewhere is erroneous.
Within our impure mind the pure one is to be found,
And once our mind is set right, we are free from the three kinds of beclouding (hatred, lust and illusion).
If we are treading the Path of Enlightenment
We need not be worried by stumbling-blocks.
Provided we keep a constant eye on our own faults
We cannot go astray from the right path.
Since every species of life has its own way of salvation
They will not interfere with or be antagonistic to one another.
But if we leave our own path and seek some other way of salvation
We shall not find it,
And though we plod on till death overtakes us
We shall find only penitence in the end.
If you wish to find the true way
Right action will lead you to it directly;
But if you do not strive for Buddhahood
You will grope in the dark and never find it.
He who treads the Path in earnest
Sees not the mistakes of the world;
If we find fault with others
We ourselves are also in the wrong.
When other people are in the wrong, we should ignore it,
For it is wrong for us to find fault.
By getting rid of the habit of fault-finding
We cut off a source of defilement.
When neither hatred nor love disturb our mind
Serenely we sleep.
Those who intend to be the teachers of others
Should themselves be skilled in the various expedients which lead others to enlightenment.
When the disciple is free from all doubts
It indicates that his Essence of Mind (tathātā, suchness) has been found.
The Kingdom of Buddha is in this world,
Within which enlightenment is to be sought.
To seek enlightenment by separating from this world
Is as absurd as to search for a rabbit's horn.
Right views are called 'transcendental';
Erroneous views are called 'worldly'.
When all views, right or erroneous, are discarded
Then the essence of Bodhi appears.
This stanza is for the 'Sudden' School.
It is also called the 'Great Ship of Dharma' (for sailing across the ocean of existence).
Kalpa after kalpa a man may be under delusion,
But once enlightened it takes him only a moment to attain Buddhahood.
Before conclusion, the Patriarch added,
"Now, in this Ta Fan Temple, I have addressed you on the teaching of the 'Sudden' School.
May all sentient beings of the Dharmadhatu instantly/spontaneously understand the Dharma and attain Buddhahood."
After hearing what the Patriarch said, the Prefect Wei, government officials, Taoists and laymen were all enlightened. They made obeisance in a body and exclaimed unanimously,
"Well done! Well done! Who would have expected that a Buddha was born in Kwangtung?"