Platform Sutra
(The Sutra of the 6th Patriarch, Hui Neng)
Chapter 6 – On Repentance
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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(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.)
ANALYSIS:
(Overview of Chapter 6: On Repentance
Chapter 6 of the Platform Sutra presents a public address by Huineng to a diverse assembly, focusing on "formless" repentance as a means of self-purification and realization. It internalizes traditional Buddhist practices like incense offerings, vows, refuge-taking, and the Trikaya (three bodies of Buddha), transforming them into mental attitudes rooted in the Essence of Mind. The chapter emphasizes self-deliverance through right views, rejecting external rituals for genuine inner transformation. It culminates in a formless stanza for dispelling delusions, with the audience achieving enlightenment, underscoring the accessibility of the Sudden path. This section bridges ethical conduct (repentance) with ultimate realization, aligning with Mahayana non-duality.
Essential Teachings
The teachings are structured around the provided sections, drawing from Huineng's address:
The Five Kinds of Incense of the Dharmakaya:
These are internal qualities "fumigating" from within the Essence of Mind, not external offerings:
Sila Incense (mind free from misdeeds like jealousy or hatred);
Samadhi Incense (unperturbed in all circumstances);
Prajna Incense (introspecting with wisdom, doing good without attachment, showing respect and sympathy);
Liberation Incense (mind free from clinging to good/evil);
Knowledge on Liberation Incense (broadening study without dwelling on vacuity, realizing the immutable true nature while eliminating self and being).
Start from the Essence: Purify the mind moment-to-moment, tread the Path through self-effort, realize one's own Dharmakaya (truth body) and inner Buddha.
The Formless Repentance Which Will Expiate Our Sins:
A vow to free the mind from taints like ignorance/delusion,
arrogance/dishonesty, and envy/jealousy,
repenting past sins and ensuring they never arise again.
"Ch'an" is repenting past sins;
"Hui" (or Whai) is vowing future righteousness.
True repentance combines both, unlike common practices that ignore future conduct, leading to unexpiated sins.
The Four All-Embracing Vows:
Internalized as mind-oriented:
Deliver infinite sentient beings (delusive minds within);
eliminate innumerable defilements (substitute illusive thinking with Prajna);
learn countless Dharmas (see one's Essence and conform to orthodox Dharma);
attain Supreme Buddhahood (bend mind to true Dharma, rise in Prajna beyond enlightenment/ignorance or truth/falsehood).
The Formless Threefold Guidance:
Guides for refuge:
Enlightenment (culmination of merit/wisdom, free from arising desires);
Orthodoxy (free from wrong views, eliminating egotism/craving);
Purity (uncontaminated by sense-objects/craving).
Take refuge in the "Three Gems" within the Essence:
Buddha (Enlightenment), Dharma (Orthodoxy), Sangha (Purity).
This is self-refuge, controlling the mind inwardly and respecting others outwardly.
The Inseparable Three Kayas:
Trikaya within the Essence:
Pure Dharmakaya (intrinsic purity manifesting all, like sky/sun unobscured by clouds);
Perfect Sambhogakaya (spark of wisdom expiating ignorance, non-dual quintessence beyond good/evil);
Myriad Nirmanakaya (transformations via discrimination; evil thoughts create hell, good ones paradise — turn from evil to righteousness for Prajna).
The physical body is temporary; realize Trikaya inwardly:
Dharmakaya as self-sufficiency;
Sambhogakaya as seeing Essence moment-to-moment;
Nirmanakaya as dwelling on Sambhogakaya.
A Formless Stanza to Dispel Delusions and Expiate Sins:
Accumulating tainted merits without treading the Path is delusional;
true repentance expiates inner sins (three poisons).
Realize Essence to align with Buddhas;
see Dharmakaya above phenomena for purity.
Exert to see Essence before death;
practice reverently for Dharmakaya.
Subtle Points
The chapter embeds nuanced critiques of ritualism and externalism, emphasizing mental transformation:
Internalization of Practices:
Subtly transforms external rituals (incense, vows, refuge) into mind-based attitudes, democratizing them: no need for physical offerings; "fumigates us from within."
Critique of Partial Repentance:
Subtly highlights common errors: repenting past without vowing future perpetuates sins; ignorance/delusion prevents true Ch'an Hui.
Sentient Beings as Inner Delusions:
Vows subtly internalize Bodhisattva ideals: "sentient beings" are mental defilements; deliverance uses right views, not external salvation.
Refuge in Self, Not Other Buddhas:
Subtly warns against literalism: saying "take refuge in Buddha" without knowing inner Buddha is a lie; physical body isn't refuge — Essence is.
Non-Dual Trikaya Realization:
Subtly integrates bodies: no seeking outside; delusions create separation (e.g., evil thoughts as hell), realization unifies (good/evil non-dual in quintessence).
Urgency and Self-Effort:
Stanza subtly urges immediacy: death ends opportunities; practice dispels kalpas of sins instantly, aligning with Sudden path.
Affinity and Collective Enlightenment:
Opening subtly notes "good affinity" in gathering, implying shared karma enables realization; audience's enlightenment shows teachings' transformative power.
This chapter subtly revolutionizes repentance as self-liberation through Essence realization, fostering humility and non-attachment.)
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(Q/A: So instead of taking refuge in three separate external jewels, one takes refuge in the Non-dual Essence of Mind, the Buddha inside, Reality as it is (tathātā, suchness), the inseparable three pure kayas.
Yes, your synthesis accurately captures the revolutionary essence of Huineng's teaching in Chapter 6 (On Repentance) of the Platform Sutra, where traditional Buddhist refuge-taking is internalized and non-dualized. Instead of seeking refuge in three separate, external "jewels" (Buddha, Dharma, Sangha as distinct entities outside oneself), Huineng reorients it toward the Non-dual Essence of Mind — the innate, pure reality (tathātā or suchness) that is already Buddha within. This Essence embodies the inseparable Trikaya (three bodies: Dharmakaya, Sambhogakaya, Nirmanakaya), manifesting as Enlightenment (Buddha), Orthodoxy (Dharma), and Purity (Sangha). Realization of this internal refuge dissolves delusions of separation, leading to self-deliverance without reliance on external saviors or rituals. Let me elaborate on this, drawing directly from the Sutra's text and its subtle implications.
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Reframing the Three Jewels as Internal Refuge
In conventional Buddhism, taking refuge in the Three Jewels often involves venerating an external Buddha (historical figure or deity), Dharma (teachings as scriptures or doctrines), and Sangha (monastic community). Huineng critiques this as potentially delusive if not rooted inwardly: "The Sutra distinctly says that we should take refuge in the Buddha within ourselves; it does not suggest that we should take refuge in other Buddhas." He warns that ignorant people recite the refuge "day and night but do not understand it," asking rhetorically: "If they say they take refuge in Buddha, do they know where he is? Yet if they cannot see Buddha, how can they take refuge in him? Does not such an assertion amount to a lie?"
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Instead, refuge is taken in the "Three Gems" within the Essence of Mind:
Buddha as Enlightenment: Represents the culmination of merit (punya) and wisdom (Prajna), freeing the mind from arising desires, discontent, and binding lust/greed.
Dharma as Orthodoxy: The guide to eliminate wrong views, egotism, arrogance, and craving, fostering desirelessness.
Sangha as Purity: The noblest quality, ensuring the mind remains uncontaminated by sense-objects, craving, or desire, even in adverse circumstances.
This internal refuge is the "Formless Threefold Guidance," where one constantly appeals to these qualities within: "To take refuge in a true Buddha is to take refuge in our own Essence of Mind." The physical body is merely a "tenement" (temporary abode), not a true refuge — emphasizing the non-dual, formless nature of the Essence.
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A. Connection to Tathātā (Suchness) and the Inseparable Trikaya
Your point about refuge in "Reality as it is (tathātā, suchness)" and the "inseparable three pure kayas" is spot-on, as Huineng explicitly links the internal Three Jewels to the Trikaya within the Essence:
Pure Dharmakaya (Essence-body): The formless truth body, intrinsically pure and self-sufficient, manifesting all things (good/evil) like an unobscured sky. It's tathātā itself — reality as it is, untainted by delusions: "Our Essence of Mind is intrinsically pure; all things are only its manifestations."
Perfect Sambhogakaya (Manifestation body): The enjoyment body of wisdom, where a "spark of Wisdom can do away with ignorance which has lasted for ages." It arises from moment-to-moment realization, holding aloof from dualities like enlightenment/ignorance or truth/falsehood, embodying non-dual quintessence.
Myriad Nirmanakaya (Incarnation-bodies): The transformation body, where thoughts create realities (evil thoughts as hell, good as paradise). Realization turns delusions into enlightened forms: "Numerous indeed are the transformations of the Essence of Mind!"
These are inseparable and empty of inherent existence: "Within our Essence of Mind these Trikaya of Buddha are to be found, and they are common to everybody." The Essence is non-dual — neither contaminated by evil nor affected by good (and neither inherently existent not completely non-existent) — revealing tathātā as the ground of all. Realization doesn't "attain" them externally but uncovers them within: "To attain enlightenment by our own efforts and to practice by ourself the goodness inherent in our Essence of Mind is a genuine case of 'Taking Refuge'."
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B. Subtle Points and Implications
Huineng's teaching subtly subverts externalism while empowering the individual:
Non-Dual Dissolution of Separation: Refuge isn't in "other Buddhas" or external realms, avoiding duality: "if we do not take refuge in the Buddha within ourselves, there is no other place for us to retreat." This ties to tathātā's inconceivability — beyond self/other, pure/impure — echoing the Union of the Two Truths (ultimate suchness and conventional manifestations).
Active Self-Alertness: Refuge involves constant inner control ("remove from his Essence of Mind the evil mind...") and outer respect, subtly blending solitude with social harmony. It's not passive; one must be "on the alert for our own mistakes" without criticizing others.
Critique of Ritual Literalism: Subtly, Huineng mocks mechanical recitation: ignorant refuge-takers "let not your energy be misapplied." True refuge expiates sins through self-effort, not external absolution.
Collective Yet Personal: While individual ("deliver oneself by one's own Essence of Mind"), it's collective in affinity — the assembly's gathering shows shared karma, and vows to deliver "sentient beings" (inner delusions) benefit all.
Sudden Path Integration: This refuge aligns with sudden realization: see the Essence "face to face" moment-to-moment, transcending kalpas of sins instantly.
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C. In essence, yes — taking refuge in the Non-dual Essence of Mind is refuge in the inner Buddha, tathātā, and the inseparable Trikaya, transforming apparent impurities into enlightened reality through direct insight. This democratizes the path, making it accessible without external dependencies, as Huineng concludes: "Take good care of yourselves.")
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(Q/A: It is taking refuge conventionally, without taking refuge in absolute terms, without attachment, reification, effort or absolutes; without apprehending anything in absolute terms; non-dualistically, without opposing anything in absolute terms; without accepting/rejecting/changing/purifying anything in absolute terms. Knowing that opposites -- like the three spheres of the activity [3S], the two truths [T1, T2], the ground [G / U2T] and its manifestations [M / T1], the three jewels [3J], the three kayas [3K], the opposites of any duality/triad/quad [opp] -- are always empty of inherent existence, never absolute [T2-opp] <==> because they are inseparable, dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind, mere designations/names, conventional truths/tools [T1-opp] [U2T-opp] <==> thus like illusions, reflection, mirages, dreams, echos, 'there, yet not there' [Illusory] <==> not 'this', 'non-this', both, or neither, for whatever 'this' is [Tetralemma].
Yes, precisely — in the Platform Sutra's framework, taking refuge is enacted conventionally (as a skillful means or upaya to guide the mind) without absolute reification, attachment, or effort, embodying non-duality where nothing is apprehended, opposed, accepted, rejected, changed, or purified in ultimate terms. This aligns with the Madhyamaka-inspired view that all opposites — such as the three spheres of activity (3S: subject-action-object), the two truths (T1: conventional, T2: ultimate), the Ground (G or U2T: the union of two truths) and its manifestations (M or T1: apparent phenomena), the three jewels (3J: Buddha-Dharma-Sangha), the three kayas (3K: Dharmakaya-Sambhogakaya-Nirmanakaya), or any duality/triad/tetralemma (opp) — are empty of inherent existence [T2-opp], arising interdependently as mere designations or conventional tools [T1-opp, U2T-opp], illusory like reflections or dreams ('there, yet not there' [Illusory]), and transcending the tetralemma (not this, not non-this, not both, not neither).
Huineng's "Formless Threefold Guidance" and internal refuge in the "Three Gems" within the Essence of Mind exemplify this: refuge is not in external, separate entities but in the non-dual suchness (tathātā) that integrates the 3J as Enlightenment (Buddha), Orthodoxy (Dharma), and Purity (Sangha), inseparable from the 3K. As Huineng states: "To take refuge in a true Buddha is to take refuge in our own Essence of Mind," emphasizing that "the Trikaya within himself" are not sought externally but realized as manifestations of the pure, immutable Essence — empty yet functional, without dualistic grasping. This avoids the "lie" of external refuge, as "if they cannot see Buddha, how can they take refuge in him?"—subtly critiquing reification while affirming conventional practice as illusory yet beneficial [U2T].
Subtly, this non-dual approach resolves apparent oppositions: the 3S collapses into subjectless action (no inherent doer/deed/done-to); T1/T2 unite as empty interdependence; G/M reveal manifestations as the Ground's empty display; 3J/3K integrate as the Essence's expressions, beyond acceptance/rejection. Effort is effortless — vowing without attachment, as in the formless stanza: "Why not get rid of the sin within our own mind, For this is true repentance (within our Essence of Mind)?" — transcending purification by seeing sins as empty arisings [Tetralemma]. Ultimately, it's refuge in reality as it is, where "opposites" are neither affirmed nor denied absolutely, fostering liberation through non-grasping awareness.)
TEXT:
Once there was a big gathering of scholars and commoners from Kuang Chou, Shao Chou, and other places to wait upon the Patriarch to preach to them. Seeing this, the Patriarch mounted the pulpit and delivered the following address:
In Buddhism, we should start from our Essence of Mind (tathātā, suchness).
At all times let us purify our own mind from one thought-moment to another, tread the Path by our own efforts, realize our own Dharmakaya, realize the Buddha in our own mind, and deliver ourselves by a personal observance of Sila; then your visit will not have been in vain.
Since all of you have come from afar, the fact of our meeting here shows that there is a good affinity between us. Now let us sit down in the Indian fashion, and I will give you the five kinds of Incense of the Dharmakaya. When they had sat down, the Patriarch continued:
The first is the Sila Incense, which means that our mind is free from taints of misdeeds, evil jealousy, avarice, anger, spoliation, and hatred.
The second is the Samadhi Incense, which means that our mind is unperturbed in all circumstances, favorable or unfavorable.
The third is the Prajna Incense, which means that our mind is free from all impediments, that we constantly introspect our Essence of Mind (tathātā, suchness) with wisdom, that we refrain from doing all kinds of evil deeds, that although we do all kinds of good acts, yet we do not let our mind become attached to (the fruits) of such actions, and that we are respectful towards our superiors, considerate to our inferiors, and sympathetic to the destitute and the poor.
The fourth is the Incense of Liberation, this means that our mind is in such an absolutely free state that it clings to nothing and concerns itself neither with good nor evil.
The fifth is the Incense of Knowledge obtained on the Attainment of Liberation. When our mind clings to neither good nor evil we should take care not to let it dwell upon vacuity, or remain in a state of inertia. Rather should we enlarge our study and broaden our knowledge, so that we can know our own mind, understand thoroughly the principles of Buddhism, be congenial to others in our dealings with them, get rid of the idea of 'self' and that of 'being', and realize that up to the time when we attain Bodhi the 'true nature' (or Essence of Mind (tathātā, suchness)) is always immutable. Such, then, is the Incense of Knowledge obtained on the Attainment of Liberation.
This fivefold Incense fumigates us from within, and we should not look for it from without.
Now I will give you the 'formless' Repentance which will expiate our sins committed in our present, past, and future lives, and purify our karmas of thought, word and deed.
Learned Audience, please follow me and repeat together what I say:
May we, disciples so and so, be always free from the taints of ignorance and delusion.
We repent of all our sins and evil deeds committed under delusion or in ignorance.
May they be expiated at once and may they never arise again.
(Expiate: to show that we are sorry for bad behaviour by doing something or accepting punishment)
May we be always free from the taints of arrogance and dishonesty (Asatya).
We repent of all our arrogant behavior and dishonest dealings in the past.
May they be expiated at once and may they never arise again.
May we be always free from the taints of envy and jealousy.
We repent of all our sins and evil deeds committed in an envious or jealous spirit.
May they be expiated at once and may they never arise again.
Learned Audience, this is what we call 'formless Ch'an Hui' (repentance).
Now what is the meaning of Ch'an? Ch'an refers to the repentance of past sins. To repent of all our past sins and evil deeds committed under delusion, ignorance, arrogance, dishonesty, jealousy, or envy, etc. so as to put an end to all of them is called Ch'an.
Hui refers to that part of repentance concerning our future conduct. Having realized the nature of our transgression (we make a vow) that hereafter we will put an end to all kinds of evil committed under delusion, ignorance, arrogance, dishonesty, jealousy, or envy, and that we shall never sin again. This is Hui. On account of ignorance and delusion, common people do not realize that in repentance they have not only to feel sorry for their past sins but also to refrain from sinning in the future. Since they take no heed of their future conduct they commit new sins before the past are expiated. How can we call this 'repentance'?
Learned Audience, having repented of our sins we will take the following four All-embracing Vows:
We vow to deliver an infinite number of sentient beings of our mind.
We vow to get rid of the innumerable defilements in our own mind.
We vow to learn the countless systems in Dharma of our Essence of Mind (tathātā, suchness).
We vow to attain the Supreme Buddhahood of our Essence of Mind (tathātā, suchness).
Learned Audience, all of us have now declared that we vow to deliver an infinite number of sentient beings; but what does that mean? It does not mean that I, Hui Neng, am going to deliver them. And who are these sentient beings within our mind? They are the delusive mind, the deceitful mind, the evil mind, and such like minds - all these are sentient beings. Each of them has to deliver himself by means of his own Essence of Mind (tathātā, suchness). Then the deliverance is genuine. Now, what does it mean to deliver oneself by one's own Essence of Mind (tathātā, suchness)? It means the deliverance of the ignorant, the delusive, and the vexatious beings within our own mind by means of Right Views.
With the aid of Right Views and Prajna-Wisdom the barriers raised by these ignorant and delusive beings may be broken down; so that each of them is in a position to deliver himself by his own efforts. Let the fallacious be delivered by rightness; the deluded by enlightenment; the ignorant by wisdom; and the malevolent by benevolence. Such is genuine deliverance.
As to the vow, 'We vow to get rid of the innumerable evil passions in the mind,' it refers to the substitution of our unreliable and illusive thinking faculty by the Prajna-Wisdom of our Essence of Mind (tathātā, suchness).
As to the vow, 'We vow to learn countless systems of Dharmas,' there will be no true learning until we have seen face to face our Essence of Mind (tathātā, suchness), and until we conform to the orthodox Dharma on all occasions.
As to the vow, 'We vow to attain Supreme Buddhahood,' when we are able to bend our mind to follow the true and orthodox Dharma on all occasions, and when Prajna always rises in our mind, so that we can hold aloof from enlightenment as well as from ignorance, and do away with truth as well as falsehood, then we may consider ourselves as having realized the Buddha-nature, or in other words, as having attained Buddhahood.
Learned Audience, we should always bear in mind that we are treading the Path, for thereby strength will be added to our vows.
To Take Refuge in Oneself
Enlightenment (Buddha)
The Buddha within us.
To take refuge in a true Buddha is to take refuge in our own Essence of Mind (tathātā, suchness).
To take refuge in ourself is to be constantly on the alert for our own mistakes, and to refrain from criticism of others' merits or faults.
the Pure Dharmakaya (Essence body) of Buddha
Orthodoxy (Dharma)
The real nature of our mind, and of everything.
Good and evil are opposite to each other, but their quintessence cannot be dualistic. This non-dualistic nature is called the true nature which can neither be contaminated by evil nor affected by good. This is what is called the Sambhogakaya of Buddha.
To realize our own Essence of Mind (tathātā, suchness) from moment to moment without intermission until we attain Supreme Enlightenment, so that we are perpetually in a state of Right Mindfulness, is the Sambhogakaya.
the Perfect Sambhogakaya (Manifestation body) of Buddha
Purity (Sangha)
the transformations of the Essence of Mind (tathātā, suchness).
The Bodhisattva Way, or the manifestation of a Buddha
the Myriad Nirmanakaya (Incarnation-bodies) of Buddha
Now, since all of us have taken these four All-embracing Vows, let me teach you the 'Formless Threefold Guidance':
We take 'Enlightenment' as our guide, because it is the culmination of both Punya (merit / method) and Prajna (wisdom).
We take 'Orthodoxy' (Dharma) as our guide, because it is the best way to get rid of desire.
We take 'Purity' as our guide, because it is the noblest quality of mankind.
Hereafter, let the Enlightened One be our teacher; on no account should we accept Mara (the personification of evil) or any heretic as our guide. This we should testify to ourselves by constantly appealing to the 'Three Gems' of our Essence of Mind (tathātā, suchness), in which, Learned Audience, I advise you to take refuge.
They are:
Buddha, which stands for Enlightenment.
Dharma, which stands for Orthodoxy.
Sangha, which stands for Purity.
To let our mind take refuge in 'Enlightenment', so that evil and delusive notions do not arise, desire decreases, discontent is unknown, and lust and greed no longer bind, this is the culmination of Punya and Prajna.
To let our mind take refuge in 'Orthodoxy' so that we are always free from wrong views (for without wrong views there would be no egotism, arrogance, or craving), this is the best way to get rid of desire.
To let our mind take refuge in 'Purity' so that no matter in what circumstances it may be it will not be contaminated by wearisome sense-objects, craving and desire, this is the noblest quality of mankind.
To practice the Threefold Guidance in the way above mentioned means to take refuge in oneself.
Ignorant persons take the Threefold Guidance day and night but do not understand it. If they say they take refuge in Buddha, do they know where he is? Yet if they cannot see Buddha, how can they take refuge in him? Does not such an assertion amount to a lie? Learned Audience, each of you should consider and examine this point for yourself, and let not your energy be misapplied. The Sutra distinctly says that we should take refuge in the Buddha within ourselves; it does not suggest that we should take refuge in other Buddhas. (Moreover), if we do not take refuge in the Buddha within ourselves, there is no other place for us to retreat. Having cleared up this point, let each of us take refuge in the 'Three Gems' within our mind. Within, we should control our mind; without, we should be respectful towards others - this is the way to take refuge within ourselves.
Learned Audience, since all of you have taken the 'Threefold Guidance' I am going to speak to you on the Trikaya (three 'bodies') of the Buddha of our Essence of Mind (tathātā, suchness), so that you can see these three bodies and realize clearly the Essence of Mind (tathātā, suchness). Please listen carefully and repeat this after me:
With our physical body, we take refuge in the Pure Dharmakaya (Essence body) of Buddha.
With our physical body, we take refuge in the Perfect Sambhogakaya (Manifestation body) of Buddha.
With our physical body, we take refuge in the Myriad Nirmanakaya (Incarnation-bodies) of Buddha.
Learned Audience, our physical body may be likened unto an inn, so we cannot take refuge there. Within our Essence of Mind (tathātā, suchness) these Trikaya of Buddha are to be found, and they are common to everybody.
Because the mind (of an ordinary man) labors under delusions, he knows not his own inner nature; and the result is that he ignores the Trikaya within himself, (erroneously believing) that they are to be sought from without.
Please listen, and I will show you that within yourself you will find the Trikaya which, being the manifestation of the Essence of Mind (tathātā, suchness), are not to be sought from without.
Now, what is the Pure Dharmakaya? Our Essence of Mind (tathātā, suchness) is intrinsically pure; all things are only its manifestations, and good deeds and evil deeds are only the result of good thoughts and evil thoughts respectively. Thus, within the Essence of Mind (tathātā, suchness) all things (are intrinsically pure), like the azure of the sky and the radiance of the sun and the moon which, when obscured by passing clouds, may appear as if their brightness has been dimmed; but as soon as the clouds are blown way, brightness reappears and all objects are fully illuminated. Learned Audience, our evil habits may be likened unto the clouds; while sagacity and wisdom (Prajna), are the sun and moon respectively. When we attach ourselves to outer objects, our Essence of Mind (tathātā, suchness) is clouded by wanton thoughts which prevent our Sagacity and Wisdom from sending forth their light. But should we be fortunate enough to find learned and pious teachers to make known to us the Orthodox Dharma, then we may with our own efforts do away with ignorance and delusion, so that we are enlightened both within and without, and the (true nature) of all things manifests itself within our Essence of Mind (tathātā, suchness). This is what happens to those who have seen face to face the Essence of Mind (tathātā, suchness), and this is what is called the Pure Dharmakaya of Buddha. Learned Audience, to take refuge in a true Buddha is to take refuge in our own Essence of Mind (tathātā, suchness). He who does so should remove from his Essence of Mind (tathātā, suchness) the evil mind, the jealous mind, the flattering and crooked mind, egotism, deceit and falsehood, contemptuousness, snobbishness, fallacious views, arrogance, and all other evils that may arise at any time. To take refuge in ourself is to be constantly on the alert for our own mistakes, and to refrain from criticism of others' merits or faults. He who is humble and meek on all occasions and is polite to everybody has thoroughly realized his Essence of Mind (tathātā, suchness), so thoroughly that his Path is free from further obstacles. This is the way to take refuge in ourself.
What is the Perfect Sambhogakaya? Let us take the illustration of a lamp. Even as the light of a lamp can break up darkness which has been there for a thousand years, so a spark of Wisdom can do away with ignorance which has lasted for ages. We need not bother about the past, for the past is gone and irrecoverable. What demands our attention is the future; so let our thoughts from moment to moment be clear and round, and let use see face to face our Essence of Mind (tathātā, suchness).
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Good and evil are opposite to each other, but their quintessence cannot be dualistic. This non-dualistic nature is called the true nature which can neither be contaminated by evil nor affected by good. This is what is called the Sambhogakaya of Buddha. One single evil thought from our Essence of Mind (tathātā, suchness) will spoil the good merits accumulated in aeons of time, while a good thought from that same source can expiate all our sins, though they are as many as the grains of sand in the Ganges. To realize our own Essence of Mind (tathātā, suchness) from moment to moment without intermission until we attain Supreme Enlightenment, so that we are perpetually in a state of Right Mindfulness, is the Sambhogakaya.
Now, what is the Myriad Nirmanakaya? When we subject ourselves to the least discrimination of particularization, transformation takes place; otherwise, all things remain as empty as space, as they inherently are. By dwelling our mind on evil things, hell arises. By dwelling our mind on good acts, paradise appears. Dragons and snakes are the transformation of venomous hatred, while Bodhisattvas are mercy personified. The upper regions are Prajna crystallized, while the underworld is only another form assumed by ignorance and infatuation. Numerous indeed are the transformations of the Essence of Mind (tathātā, suchness)! People under delusion awake not and understand not; always they bend their minds on evil, and as a rule practice evil. But should they turn their minds from evil to righteousness, even for a moment, Prajna would instantly arise. This is what is called the Nirmanakaya of the Buddha of the Essence of Mind (tathātā, suchness).
Learned Audience, the Dharmakaya is intrinsically self-sufficient. To see face to face from moment to moment our own Essence of Mind (tathātā, suchness) is the Sambhogakaya of Buddha. To dwell our mind on the Sambhogakaya (so that Wisdom or Prajna arises) is the Nirmanakaya. To attain enlightenment by our own efforts and to practice by ourself the goodness inherent in our Essence of Mind (tathātā, suchness) is a genuine case of 'Taking Refuge'. Our physical body, consisting of flesh and skin, etc., is nothing more than a tenement, (for temporary use only), so we do not take refuge therein. But let us realize the Trikaya of our Essence of Mind (tathātā, suchness), and we shall know the Buddha of our Essence of Mind (tathātā, suchness).
I have a 'formless' stanza, the reciting and practicing of which will at once dispel the delusions and expiate the sins accumulated in numerous kalpas. This is the stanza:
People under delusion accumulate tainted merits but do not tread the Path.
They are under the impression that to accumulate merits and to tread the Path are one and the same thing.
Though their merits for alms-giving and offerings are infinite
(They do not realize that) the ultimate source of sin lies in the three poisonous elements within their own mind.
They expect to expiate their sins by accumulating merit
Without knowing that felicities obtained in future lives have nothing to do with the expiation of sins.
Why not get rid of the sin within our own mind,
For this is true repentance (within our Essence of Mind (tathātā, suchness))?
(A sinner) who realizes suddenly what constitutes true repentance according to the Mahayana School,
And who ceases from doing evil and practices righteousness is free from sin.
A treader of the Path who keeps a constant watch on his Essence of Mind (tathātā, suchness)
May be classified in the same group as the various Buddhas.
Our Patriarchs transmitted no other system of Dharma but this 'Sudden' one.
May all followers of it see face to face their Essence of Mind (tathātā, suchness) and be at once with the Buddhas.
If you are going to look for Dharmakaya
See it above Dharmalaksana (phenomena), and then your Mind will be pure.
Exert yourself in order to see face to face the Essence of Mind (tathātā, suchness) and relax not,
For death may come suddenly and put an abrupt end to your earthly existence.
Those who understand the Mahayana teaching and are thus able to realize the Essence of Mind (tathātā, suchness)
Should reverently put their palms together (as a sign of respect) and fervently seek for the Dharmakaya.
The Patriarch then added:
Learned Audience, all of you should recite this stanza and put it into practice. Should you realize your Essence of Mind (tathātā, suchness) after reciting it, you may consider yourself to be always in my presence, though actually you are a thousand miles away, but should you be unable to do so, then, though we are face to face, we are really a thousand miles apart.
In that case, what is the use of taking the trouble to come here from so far away?
Take good care of yourselves.
Good-bye.
The whole assembly, after hearing what the Patriarch had said, became enlightened. In a very happy mood, they accepted his teaching and put it into practice.