By Rich Guerra
The notion that most people’s minds’ cling to ideas, doctrines, words, and other such dependencies is indisputable. This spurs from a natural misunderstanding since conception of the world and life that surrounds us. Most would be unable to fathom, or put into practice for that matter, any notion that we are in fact able to reach out and understand the nature of our existence. Hui Neng’s Platform Sutra exposes the means in which anyone can develop the understanding that so many believe to be unattainable. In this paper I intend to explore the necessity of understanding one’s own mind and looking solely to it for progression toward Buddha hood; the pitfalls of the misidentified mind and the defilements of the impure mind; as well as the fundamental principle of non-attachment. The Sutra of Hui Neng represents the Sudden School and provides the reader with an alternative to traditional Buddhist teachings. Hui Neng’s Sutra connects Buddhism and Enlightenment intimately with the human’s most complex component, the mind. I hope to illustrate his understanding of one’s Essence of Mind, as well as his belief in its ultimate necessity within this essay.
“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.” The moment in which Hui Neng attains sudden enlightenment through the Patriarch Hong Ren’s words exemplifies the importance of the principle of non-attachment to the Sutra. The myth of Hui Neng is meant to represent the life of a pure Buddha, and the single concept that spurred this pure Buddha’s enlightenment was that of non-attachment. By realizing that “all things are the manifestation of the Essence of Mind”; Hui Neng sees instantly that the mind is the instrument which must be utilized in order for enlightenment to be reached. He states in the forth chapter of his Platform Sutra: “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.” Any idea, such as the self or time, is simply a way for the mind to become attached, thus limiting the nature of one’s Essence of Mind. Hui Neng explains to his followers that one must practice ‘Idea-lessness’ in order to remain detached from all circumstances and avoid belief that there is anything to be attained in the Essence of Mind. Hui Neng states in the second chapter of the Sutra: “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.” If all things in the universe are the Essence of Mind itself; there can be no idea or form used in which one can wrongfully limit its nature. Once you can see the mind with non-attachment, you can use the mind to connect to your Buddha nature. Hui Neng continues his argument in relation to Dhyana: “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.” This practice of non-attachment is Dhyana, and Samadhi remains as the inner peace that is reached. One must be able to grasp this concept of non-attachment in order to realize the Essence of Mind. Enlightenment cannot be found if a person has found themselves trapped by the defilements of ignorant practice.
Zhi Chang was first taught by Master Da Tong the way to realize the Essence of Mind and attain Buddha hood, but had not yet become enlightened. In his explanation, Da Tong had confused Chang with the concepts of “Right View” and “True Knowledge.” When Zhi Chang came to Hui Neng to ask him of the true nature of the Essence of Mind, Hui Neng replied: “To let these arbitrary concepts rise spontaneously in your mind indicates that you have misidentified the Essence of Mind, and that you have not yet found the skillful means to realize it. If you realize for one moment that these arbitrary concepts are wrong, your own spiritual light will shine forth permanently.” Zhi Chang was unable to realize his Essence of Mind since his mind remained contaminated by ideas. The instant he believed that the Essence of Mind would not be found within the delusion of concepts of phenomena, Zhi Chang became enlightened. Chang remains as an example of how easily one can allow enlightenment to slip through their fingers. Even the teachings of a Zen master can defer your realization of Essence of Mind, through the smallest attachment. “It is because of the delusion under which our mind works that we fail to realize it (the Wisdom of Enlightenment) ourselves…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.” This ignorance that Hui Neng speaks of is characteristic of anyone who is yet to realize the Essence of Mind. The enlightened man has not simply spoke about the Essence of Mind, as the ignorant man often does, but has used his mind to make such thoughts into reality. He does this by cutting ties with mere thoughts and delusions, and instead uses mental practice to see that the only nature that exists is Buddha nature. I really connected to this idea, because I find it much more comforting to believe that through mental practice one could become closer to understanding existence. “He who does not know his own Essence of Mind, and is under the delusion that Buddha hood 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.” Hui Neng stresses the fact that the teachings of Gradual School are merely defilements. Buddha hood cannot be attained without realizing one’s Essence of Mind. One cannot come to understand the Essence of Mind if they remain attached to any religious concepts or practice. The Essence of Mind cannot be found within any devout religious practice and cannot be understood by any ignorant person who does not realize that the pure mind is to be found within the impure mind itself.
In the opening lines of Hui Neng’s Platform Sutra he states: “Learned audience, our Essence of Mind which is the seed or kernel of enlightenment (Bodhi) is pure by nature, and making use of this mind alone we can reach Buddha hood directly.” Hui Neng explains here that there is only one place to look for enlightenment: within one’s self; and only one way to realize that enlightenment: through one’s mind. This is the meaning behind the entirety of Hui Neng’s Sutra. A person’s Essence of Mind is their true nature free from defilements associated with attachments. Every person, no matter who they are, has Buddha nature, but they must utilize their mind to understand that nature. When Fa Da comes to Hui Neng, he explains that he has recited the Lotus Sutra three thousand times and has yet to become enlightened. “The Patriarch replied, ‘Fa Da, the Law is quite clear; it is only your mind that is not clear.’” Hui Neng goes on to explain that: “You should therefore accept the interpretation that Buddha-knowledge is the Buddha-knowledge of your own mind and not that of any other Buddha.” He explains to Fa Da that there is nothing outside of your own mind that can assist you to realizing your Buddha nature. No matter how many recitations Fa Da performs, the Lotus Sutra remains another Buddha’s Enlightenment-knowledge. He must realize that his own Enlightenment is to be found within his own mind. “For him who does not know his own mind there is no use learning Buddhism.” Sutras and teachings are not enough to help a person attain his Buddhahood. Hui Neng stresses throughout his Sutra that although every person has Buddha nature, they cannot hope to realize it until they first come to realize their Essence of Mind. A person could practice Buddhism all of their life, and would never find enlightenment without attaining full understanding of his mind. “When our mind clings to neither good nor evil we should take care not to let it dwell upon vacuity, or remain in 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) is always immutable.” Buddhist teaching acts as a way to prepare oneself for realizing one’s Buddha nature, but a follower must go further and attain full understanding of their own mind. The Essence of Mind is nothing and everything at once, it can neither be created nor annihilated, and it is absolute.
Hui Neng believes that the difference between one person and another is simply whether they use their mind or they do not. Within his teachings, he remains entirely focused on the mind and its direct association to Buddha hood. If Buddha hood is a person’s goal, there is no alternative to realizing one’s Essence of Mind. If the true nature of the mind is to be understood, one cannot remain attached to any person, thing, or idea. These dependencies, no matter where their origins remain, must be overturned if enlightenment is to be reached. There is no special genetic makeup that needs to be had in order to realize Buddha nature; it is simply a process of overcoming ignorance and realizing one’s Essence of Mind. In today’s society, it seems like enlightenment never crosses the minds of most regular non-monk citizens. I feel like Hui Neng’s principles regarding the mind and attachment could, in fact, serve any lay person well. They don’t necessarily have to be obsessed with understanding their Essence of Mind, or racing towards Cessation. I believe that Samadhi can be attained in a smaller, not so all encompassing, sense. So that, by practicing even a nominal amount of Hui Neng’s teachings regarding the human mind, a person may find themselves a little more content with the uncertainty of existence.
