Platform Sutra
(The Sutra of the 6th Patriarch, Hui Neng)
Chapter 4 – Samadhi and Prajna
Last update: December 18, 2025
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Source: https://www.wisdomlib.org/buddhism/book/the-6th-patriarch-platform-sutra
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(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.)
ANALYSIS:
(Overview of Chapter 4: Samadhi and Prajna
Chapter 4 of the Platform Sutra focuses on the inseparable relationship between Samadhi (meditative concentration or tranquility) and Prajna (transcendental wisdom or insight), presenting them as fundamental to the Sudden School. Huineng emphasizes their unity, warning against dualistic interpretations or misguided practices like suppressing thoughts or attaching to forms. Through analogies and critiques, the chapter advocates for a non-attached, idea-less approach to realization, where the Essence of Mind manifests naturally. It reinforces the non-duality of sudden and gradual paths, prioritizing direct insight into tathātā (suchness) for emancipation.
A. Essential Teachings
The chapter elucidates the balanced practice of Samadhi and Prajna as the core of Chan, with key teachings extracted below:
Inseparability of Samadhi and Prajna (Union of method and wisdom, in accord with the Union of the Two Truths and the Union of the Ground and its Manifestations):
Samadhi and Prajna are not independent; they are united: "Samadhi is the quintessence of Prajna, while Prajna is the activity of Samadhi." Attaining one inherently includes the other, like a lamp (Samadhi) and its light (Prajna). Imbalance (e.g., good words without pure heart) renders them useless; harmony of inner/outer aligns them.
Avoiding Dualistic Arguments and Egotism (One supports the other):
Debating whether Samadhi begets Prajna or vice versa stems from delusion, fostering egotism and attachment to the "four marks" (self, being, living being, person). True understanding transcends such disputes: "Argument is unnecessary for an enlightened disciple."
The 'Samadhi of Specific Mode' as Straightforwardness (The Middle Way free from all extremes; nothing to accept, nothing to reject, nothing to change in absolute terms):
True Samadhi is straightforwardness in all actions (walking, standing, sitting, reclining), not rigid sitting or thought suppression: "Straightforwardness is the holy place, the Pure Land." Attachment to forms (Dharmalaksana) obstructs the Path; non-attachment keeps it open.
Critique of Misguided Meditation Practices (Ex. not rejecting acting, thinking, differentiating, conceptualizing, conventional truths, methods, goals, saṃsāra):
Instructing to "keep a watch on the mind for tranquility" or suppress thoughts leads to insanity or stagnation, equating practitioners to "inanimate objects." This blocks the Path: "Should we free our mind from attachment to all 'things', the Path becomes clear; otherwise, we put ourselves under restraint."
Non-Existence of Sudden vs. Gradual Distinction (Transcending dualities):
The sudden/gradual divide is illusory; it reflects individual differences in wit: "Those who are enlightened realize the truth in a sudden, while those who are under delusion have to train themselves gradually." Realization erases such labels when one knows the Essence of Mind.
The Triad: Idea-lessness, Non-Objectivity, Non-Attachment (Acting without grasping):
'Idea-lessness': Not carried away by ideas; free from defilement under all circumstances.
'Non-Objectivity': Not absorbed by objects; purifies the Dharma nature.
'Non-Attachment': Fundamental principle; treats all (good/bad) as empty, avoids retaliation, lets thoughts flow without linking (past/present/future) for emancipation.
Tathātā as the Source of Idea (Union of the Ground and its manifestations):
Tathātā (suchness) gives rise to ideas via its positive essence, not sense organs. Realizing this keeps senses untainted: "Tathātā bears its own attribute, and therefore it can give rise to 'idea'." Adepts in discriminating dharmalaksana remain installed in the 'First Principle' (Nirvana).
B. Subtle Points
The chapter weaves critiques of common pitfalls with analogies,
emphasizing practical non-duality:
Lamp and Light Analogy (Utterly Non-dual: not many/dual, not one/non-dual, not both, not neither):
Subtly illustrates non-duality: names differ (Samadhi/Prajna), but substance is one. This extends to all opposites, implying realization integrates rather than chooses.
Reprimand of Sariputra and Vimalakirti Reference (Critique of extremes like quietism, rejection, non-existence, non-entity, emptiness-only):
Citing Vimalakirti's rebuke of quiet sitting in the woods subtly critiques quietism; true Samadhi is active straightforwardness, not withdrawal, aligning with lay practice.
Dangers of Thought Suppression (Transcending appearances without rejecting the world):
Subtly warns that suppressing thoughts leads to rebirth or blasphemy, as it ignores tathātā's dynamic attribute. Even death post-suppression doesn't end samsara — realization must engage life.
Apparent vs. Real Sudden/Gradual (Union of opposites, like many and one, action and non-action):
Subtly affirms unity: labels are "more apparent than real," dissolving upon self-knowledge, preventing sectarianism while validating individual paths.
Triad as Protective Framework (Transcending opposites without rejecting them):
Idea-lessness guards against defilements from circumstances;
non-objectivity from external absorption;
non-attachment as the core ensures emancipation.
Subtly, this triad counters "pairs of opposites," fostering equanimity.
Boasting and Erroneous Views (Progressing without conceit):
Subtly critiques those who "boast of realization" yet succumb to ideas/defilements, highlighting humility: true insight avoids "talk[ing] thoughtlessly on merits or demerits."
Tathātā's Positive Essence (Acting conventionally/relatively without acting in absolute terms):
Subtly counters nihilism: tathātā isn't inert emptiness but generative, enabling untainted function. Discrimination of phenomena (dharmalaksana) leads to Nirvana, not away from it, if rooted in suchness.
This chapter refines Chan practice as balanced, non-attached awareness, subtly bridging meditation and wisdom for direct realization.)
TEXT:
Learned Audience, in my system (Dhyana) Samadhi and Prajna are fundamental.
But do not be under the wrong impression that these two (dhyana and prajna) are independent of each other, for they are inseparably united and are not two entities. Samadhi is the quintessence of Prajna, while Prajna is the activity of Samadhi. At the very moment that we attain Prajna, Samadhi is therewith; and vice versa. If you understand this principle, you understand the equilibrium of Samadhi and Prajna. A disciple should not think that there is a distinction between 'Samadhi begets Prajna' and 'Prajna begets Samadhi'.
To hold such an opinion would imply that there are two characteristics in the Dharma.
For one whose tongue is ready with good words but whose heart is impure, Samadhi and Prajna are useless, because they do not balance each other. On the other hand, when we are good in mind as well as in words, and when our outward appearance and our inner feelings harmonize with each other, then it is a case of equilibrium of Samadhi and Prajna.
Argument is unnecessary for an enlightened disciple. To argue whether Prajna or Samadhi comes first would put one in the same position as those who are under delusion. Argument implies a desire to win, strengthens egotism, and ties us to the belief in the idea of 'a self, a being, a living being, and a person'.
Learned Audience, to what are Samadhi and Prajna analogous? They are analogous to a lamp and its light. With the lamp, there is light. Without it, it would be darkness. The lamp is the quintessence of the light and the light is the expression of the lamp. In name they are two things, but in substance they are one and the same. It is the same case with Samadhi and Prajna.
On another occasion the Patriarch preached to the assembly as follows:
Learned Audience, to practice the 'Samadhi of Specific Mode' is to make it a rule to be straightforward on all occasions - no matter whether we are walking, standing, sitting or reclining. The Vimalakirti Nirdesa Sutra says, "Straightforwardness is the holy place, the Pure Land." Don't let your mind be crooked and practice straightforwardness with your lips only. We should practice straightforwardness and should not attach ourselves to anything.
People under delusion believe obstinately in Dharmalaksana (things and form) and so they are stubborn in having their own way of interpreting the 'Samadhi of Specific Mode', which they define as 'sitting quietly and continuously without letting any idea arise in the mind'. Such an interpretation would rank us with inanimate objects, and is a stumbling block to the right Path which must be kept open.
Should we free our mind from attachment to all 'things', the Path becomes clear; otherwise, we put ourselves under restraint.
If that interpretation 'sitting quietly and continuously, etc.' be correct, why on one occasion was Sariputra reprimanded by Vimalakirti for sitting quietly in the wood? Learned Audience, some teachers of meditation instruct their disciples to keep a watch on their mind for tranquility, so that it will cease from activity. Henceforth the disciples give up all exertion of mind. Ignorant persons become insane from having too much confidence in such instruction. Such cases are not rare, and it is a great mistake to teach others to do this.
(On another occasion) the Patriarch addressed the assembly as follows:
In orthodox Buddhism the distinction between the 'Sudden' School and the 'Gradual' School does not really exist; the only difference is that by nature some men are quick-witted, while others are dull in understanding. Those who are enlightened realize the truth in a sudden, while those who are under delusion have to train themselves gradually. But such a difference will disappear when we know our own mind and realize our own nature.
Therefore these terms, gradual and sudden, are more apparent than real.
Learned Audience, it has been the tradition of our school to take
'Idealessness' as our object,
'Non-objectivity' as our basis,
and 'Non-attachment' as our fundamental principle.
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'Idea-lessness' means not to be carried away by any particular idea in the exercise of the mental faculty.
'Non-objectivity' means not to be absorbed by objects when in contact with objects.
'Non-attachment' is the characteristic of our Essence of Mind (tathātā, suchness).
All things - good or bad, beautiful or ugly - should be treated as empty. Even in times of disputes and quarrels we should treat our intimates and our enemies alike and never think of retaliation. In the exercise of our thinking faculty, let the past be dead. If we allow our thoughts, past, present, and future, to link up in a series, we put ourselves under restraint. On the other hand, if we never let our mind attach to anything, we shall gain emancipation.
For this reason, we take 'Non-attachment' as our fundamental principle.
To free ourselves from absorption in external objects is called 'Non-objectivity'. When we are in a position to do so, the nature of Dharma will be pure. For this reason, we take 'Non-objectivity' as our basis.
To keep our mind free from defilement under all circumstances is called 'Idea-lessness'.
Our mind should stand aloof from circumstances, and on no account should we allow them to influence the function of our mind. But it is a great mistake to suppress our mind from all thinking; for even if we succeed in getting rid of all thoughts, and die immediately thereafter, still we shall be reincarnated elsewhere. Mark this, treaders of the Path. It is bad enough for a man to commit blunders from not knowing the meaning of the Dharma, but how much worse would it be to encourage others to follow suit? Being deluded, he sees not and in addition he blasphemes the Buddhist Canon.
Therefore we take 'Idea-lessness' as our object.
Learned Audience, let me explain more fully why we take 'Idea-lessness' as our object. It is because there is a type of man under delusion who boasts of the realization of the Essence of Mind (tathātā, suchness); but being carried away by circumstances, ideas rise in his mind, followed by erroneous views which are the source of all sorts of false notions and defilements. In the Essence of Mind (tathātā, suchness) (which is the embodiment of emptiness), there is intrinsically nothing to be attained.
To say that there is attainment, and to talk thoughtlessly on merits or demerits are erroneous views and defilements. For this reason we take 'Idealessness' as the object of our School.
Learned Audience, (in 'Idea-lessness') what should we get rid of and what should we fix our mind on? We should get rid of the 'pairs of opposites' and all defiling conceptions. We should fix our mind on the true nature of Tathātā (Suchness), for Tathātā is the quintessence of idea, and idea is the result of the activity of Tathātā.
It is the positive essence of Tathātā - not the sense organs - which gives rise to 'idea'. Tathātā bears its own attribute, and therefore it can give rise to 'idea'. Without Tathātā the sense organs and the sense objects would perish immediately. Learned Audience, because it is the attribute of Tathātā which gives rise to 'idea', our sense organs - in spite of their functioning in seeing, hearing, touching, knowing, etc. - need not be tainted or defiled in all circumstances, and our true nature may be 'self-manifested' all the time.
Therefore the Sutra says, "He who is an adept in the discrimination of various Dharmalaksana (things and phenomena) will be immovably installed in the 'First Principle."