Introduction
Huineng (慧能), as told by the Platform Sutra, was fully awakened by a sentence of the Diamond sutra:
He [Hongren, the fifth Patriarch] expounded the Diamond Sutra to me [Huineng]. When he came to the sentence, “One should use one’s mind in such a way that it will be free from any attachment,” I at once became thoroughly enlightened, and realized that all things in the universe are the Essence of Mind itself.
To understand such a powerful sentence, I would like to start with my discussion by going back to the Diamond Sutra, its original text, to understand its essential meanings first. By taking reference to this sentence and different sources of Chan texts, I would go further to suggest that the enlightenment of Huineng has been gradually achieved, which at least could be divided into three identifiable stages: inspiration, realization of non-attachment, and the essence of mind.
The origin of the sentence
Diamond Sutra properly is one of the most popular sutras in China. It has been translated into six different versions within three hundred years between Dongjin (東晉, around 317-420 CE) and Zhongtang (中唐, around 766-835 CE). There are total 800 schools had written commentaries on such a famous sutra during the time of Tang Dynasty.
In the sutra, the discussion was initiated by Subhuti. He asked, “If good men and good women seek the Consummation of Incomparable Enlightenment, by what criteria should they abide and how should they control their thoughts?” After honored Subhuti’s diligence, Buddha had given his answer by illustrating the practice of non-attachment. Buddha recommended that anyone who seeks full enlightenment, first of all, he should not attach to the subject attended. As what he said, “All living creatures of whatever class…all these are caused by Me to attain Unbounded Liberation Nirvana…verily no being has been liberated.” Secondly, Buddha said, “[I]n the practice of charity a Bodhisattva should be detached. That is to say, he should practice charity without regard to appearances.” In other words, one should not attach to what one has done. Buddha stressed that all appearances are delusion. Moreover, he also recommended not attaching to the outcome of practice such as the attainment of full enlightenment, the fruits of practicing dhyāna, the majestic Buddha-lands and so forth. He then finally concluded, “Therefore, Subhuti, all Bodhisattvas should develop a pure, lucid mind, not depending upon form, sound, flavor, odor, touch, or mental object. A Bodhisattva should use one’s mind in such a way that it will be free from any attachment.” There is no doubt that one of the central theme of the Diamond Sutra is to convey the message of non-attachment which did carry a significant meaning to Huineng if we take reference to his social background.
The process of gradual enlightenment
Huineng shared his social background before delivering his dharma talk in the Platform Sutra. In ancient China, it was definitely a very bad circumstance for someone who was forced to leave his homeland, abandon his social network and then move to a strange place twice in a society which over emphasized on clan bonding and patriarchy. It is not difficult to imagine their bitterness and hardship. Therefore, the idea of non-attachment conveyed by the Diamond Sutra was very appealing to Huineng, who had such an extremely difficult social background. Actually, Huineng was inspired by the Diamond Sutra and then he started his journey for the Dharma. I would say it is the first identifiable stage of his enlightenment – a stage of inspiration.
Thereafter, when the Master Hongren looked for the sixth Patriarch, Huineng submitted his stanza, “There is no Bodhi-tree, nor stand of a mirror bright. Since all is Empty, where can the dust alight?” Once the fifth Patriarch saw the stanza and immediately realized that Huineng had the good knowledge and understanding of the basic idea. However, he was afraid of letting the rest learnt it and then he told that this stanza had not yet be realized the essence of mind. His response was commonly understood as a protective measure to keep Huineng safe. Nevertheless, I would suggest that if we refer to the sentence“One should use one’s mind in such a way that it will be free from any attachment,” the stanza did only reflect Huineng profoundly understood the idea of non-attachment. However, as what the fifth Patriarch commented, Huineng had not yet realized the essence of mind, the idea of ‘use one’s mind in such a way’. Nevertheless, he has already on his halfway to enlightenment.
Not until the fifth Patriarch expounded the Diamond Sutra to him again at the mid-night, Huineng became thoroughly enlightened at once when he came to the sentence again. He could not help but just articulated another popular stanza. Knowing that Huineng had realized the essence of mind, the Patriarch dedicated him as the sixth Patriarch. Therefore, Huineng had achieved his gradual enlightenment by going through the process of inspiration, the realization of non-attachment and the final stage – the realization of the essence of mind.
Conclusion
In this essay, I suggest that the enlightenment of Huineng was attained gradually in three identifiable stages. Moreover, the powerful sentence delivers at least two essential meanings: the notion of non-attachment and the realization of the essence of mind, which played very significant roles in Huineng’s process of enlightenment. In fact, these ideas also deeply contribute to Huineng’s core teachings such as the notion of ‘Idealessness’(無念), ‘Non-objectivity’(無體) and ‘Non-attachment’(無住). As what Huineng stressed:
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 aseries, we put ourselves under restraint. On the other hand, if we never let our mind attach to anything, we shall gain emancipation.
This is the spirit of the sentence and the way we use our mind.
Reference
- Chan, Wing-tsit, The platform Scripture. New York: St. John’s University Press, 1963.
- Diamond Sutra, translated by A.F. Price. (Source: http://community.palouse.net/lotus/diamondsutra.htm).
- Jin Yin. “Platform Sutra.” Course note for BSTC6002: Mahayana Buddhism. Master of Buddhist Studies, the Hong Kong University, 2007.
- Platform Sutra, translated by A.F. Price and Wong Mou-Lam. (Source: http://www.e-sangha.com/alphone/6th_sutra.html).
- 呂澂，1991b 〈能斷金剛般若經講要〉，《呂澂佛學論著選集》卷二，第一版。濟南：齊魯書社。
- 呂澂，1979，《中國佛學源流略講》。2006年重印。北京：中華書局。
- 鄧文寬校註，2004，《六祖壇經 – 敦煌《壇經》讀本》。遼寧：遼寧教育出版社。