Platform Sutra
(The Sutra of the 6th Patriarch, Hui Neng)
Chapter 5 – Dhyana
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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(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.)
ANALYSIS:
(Overview of Chapter 5: Dhyana
Chapter 5 of the Platform Sutra is a concise discourse on meditation (Dhyana) in the Sudden School, emphasizing non-dwelling, non-attachment, and the intrinsic purity of the Essence of Mind. Huineng critiques common misconceptions like fixating on the mind, purity, or imperturbability, advocating for a practice that realizes inner peace amid external circumstances.
The chapter defines true sitting meditation as absolute freedom and imperturbability, distinguishing Dhyana (freedom from attachment) from Samadhi (inner peace), and urges self-reliant realization of the pure Essence for Buddhahood.
Essential Teachings
The chapter refines meditation as effortless realization, with key teachings below:
Non-Dwelling on Mind, Purity, or Non-Activity:
Avoid dwelling on the delusive mind (a "phantasm") or invented purity, as this creates delusions: "our nature is intrinsically pure; and so far as we get rid of all delusive 'idea' there will be nothing but purity in our nature." Fabricating a "Form of Purity" obscures tathātā (suchness).
True Imperturbability in Interactions:
Train for imperturbability by ignoring others' faults, remaining indifferent to merit/demerit or good/evil: "such an attitude accords with the 'imperturbability of the Essence of Mind'." Physical unperturbation without inner harmony deviates from the Path.
Definition of Sitting Meditation:
Sitting means absolute freedom and mental unperturbation in all circumstances: "to sit means to gain absolute freedom and to be mentally unperturbed in all outward circumstances."
Meditation realizes the imperturbability of the Essence of Mind inwardly, not through external postures.
Dhyana and Samadhi as Non-Attachment and Inner Peace:
Dhyana: Freedom from attachment to outer objects, preventing perturbation.
Samadhi: Attaining inner peace, unperturbed by circumstances due to the Essence's purity: "He who is able to keep his mind unperturbed, irrespective of circumstances, has attained Samadhi."
Together, they enable dealing with externals while maintaining purity: "When we are in a position to deal with Dhyana and to keep our inner mind in Samadhi, then we are said to have attained Dhyana and Samadhi."
Self-Reliant Realization and Effort:
The Essence is intrinsically pure; perturbation arises from allowing circumstances to carry us away. Realize this at all times through personal training: "let us realize this for ourselves at all times. Let us train ourselves, practice it by ourselves, and attain Buddhahood by our own effort."
Subtle Points
The chapter subtly critiques rigid practices while affirming dynamic non-duality:
Critique of Delusive Fixations:
Dwelling on purity as a "delusion of purity" subtly warns against reifying enlightenment, aligning with non-attachment: purity has "neither shape nor form," avoiding conceptual traps.
Inner vs. Outer Harmony:
Subtly distinguishes physical (unenlightened) unperturbation from true inner imperturbability; criticizing others reveals deviation, promoting humility and equanimity in social contexts.
Freedom Amid Activity:
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.
Interdependence of Dhyana and Samadhi:
Attachment causes perturbation; freedom from it yields peace — subtly showing their mutual support, rooted in the Essence's purity, without sequential practice.
Empowerment Through Self-Effort:
Referencing the Bodhisattva Sila Sutra subtly empowers lay practitioners: realization is personal, not monastic-dependent, encouraging autonomy in the Sudden path.
Obscuration by Ideas:
Delusive ideas obscure tathātā; transcending them reveals purity — subtly echoes idea-lessness (from Chapter 4), linking chapters thematically.
This chapter positions Dhyana as liberated engagement, subtly bridging meditation with everyday realization for sudden awakening.)
TEXT
The Patriarch (one day) preached to the assembly as follows:
In our system of meditation, we neither dwell upon the mind (in contradistinction to the Essence of Mind (tathātā, suchness)) nor upon purity. Nor do we approve of non-activity.
As to dwelling upon the mind, the mind is primarily delusive; and when we realize that it is only a phantasm there is no need to dwell on it.
As to dwelling upon purity, our nature is intrinsically pure; and so far as we get rid of all delusive 'idea' there will be nothing but purity in our nature, for it is the delusive idea that obscures Tathātā (Suchness). If we direct our mind to dwell upon purity we are only creating another delusion, the delusion of purity. Since delusion has no abiding place, it is delusive to dwell upon it. Purity has neither shape nor form; but some people go so far as to invent the 'Form of Purity', and treat it as a problem for solution. Holding such an opinion, these people are purity-ridden, and their Essence of Mind (tathātā, suchness) is thereby obscured.
Learned Audience, those who train themselves for 'imperturbability' should, in their contact with all types of men, ignore the faults of others. They should be indifferent to others' merit or demerit, good or evil, for such an attitude accords with the 'imperturbability of the Essence of Mind (tathātā, suchness)'.
Learned Audience, a man unenlightened may be unperturbed physically, but as soon as he opens his mouth he criticizes others and talks about their merits or demerits, ability or weakness, good or evil; thus he deviates from the right course.
On the other hand, to dwell upon our own mind or upon purity is also a stumbling-block in the Path.
The Patriarch on another occasion preached to the assembly as follows:
Learned Audience, what is sitting for meditation?
In our School, to sit means to gain absolute freedom and to be mentally unperturbed in all outward circumstances, be they good or otherwise. To meditate means to realize inwardly the imperturbability of the Essence of Mind (tathātā, suchness).
Learned Audience, what are Dhyana and Samadhi?
Dhyana means to be free from attachment to all outer objects,
and Samadhi means to attain inner peace.
If we are attached to outer objects, our inner mind will be perturbed.
When we are free from attachment to all outer objects, the mind will be in peace. Our Essence of Mind (tathātā, suchness) is intrinsically pure, and the reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in.
He who is able to keep his mind unperturbed, irrespective of circumstances, has attained Samadhi.
To be free from attachment to all outer objects is Dhyana,
and to attain inner peace is Samadhi.
When we are in a position to deal with Dhyana and to keep our inner mind in Samadhi, then we are said to have attained Dhyana and Samadhi.
The Bodhisattva Sila Sutra says, "Our Essence of Mind (tathātā, suchness) is intrinsically pure."
Learned Audience, let us realize this for ourselves at all times. Let us train ourselves, practice it by ourselves, and attain Buddhahood by our own effort.