The Sixth Patriarch's Dharma Jewel Platform Sutra
Lecture V

With Commentary by Tripitaka Master Hsuan Hua
Translated by Buddhist Text Translation Society, Sino-American Buddhist Association

There is not enough time to explain the biography of the Sixth Patriarch in great detail. However, this Sutra itself tells the events in the life of the Great Master, so a deeper explanation here is unnecessary. Now I shall explain the title of the Sutra.

The Sixth Patriarch. From the time of Sakyamuni Buddha, the Sixth Patriarch is calculated as the Thirty-third Patriarch, and from Bodhidharma, the Sixth. That is to say, from Sakyamuni Buddha to the Sixth Patriarch, the Great Vehicle Buddhadharma was transmitted through thirty-three successive generations.

Dharma. Dharma is method. It means a rule, a model or a pattern. It also means a method cultivated by people. If one cultivates in accord with a model or pattern, then that is "Dharma".

Jewel. The two words, “dharma" and "jewel" can be explained simply as the jewel of the Dharma. They can also be explained as an analogy, likening Dharma to the most precious jewels. Therefore, it can be said that this Sutra title is "complete-in-one", established by "person", "Dharma", and "analogy". (See this issue's Lotus Sutra commentary for a description of the Seven Classifications of Sutra Titles.)

Platform. In discussing the elements, which make up this Sutra's title, the word "place", which refers to the "platform" may be added. When Dharma is spoken from a platform, it is called a Dharma Seat. Dharma Seats may be raised above the ground by three, five, or nine feet, but in general, may not be raised beyond ten feet; a table to hold Sutras is set up in front of the high seat. Dharma Masters speak Dharma, administer the Three Refuges, and transmit precepts from the Dharma Seat. Dharma protectors, good spirits, and numerous Vajra-Store Bodhisattvas take turns surrounding and protecting the Dharma platform.

Sutra. The Sixth Patriarch's Dharma Jewel Platform is the "specific name" of the Sutra, and the word Sutra is its "general name". Just as every person is called a "person", all Sutras are called "Sutra". In addition to his general name, each person has a "specific name". The specific name is his family and personal name; it is his own name.

"Sutra" is a Sanskrit word, which translated means "a tally". What is meant by "a tally"? Above, it tallies with the true principle of all Buddhas; below, it tallies with the opportunities for teaching living beings. Above, it tallies with the true suchness, with the miraculous principle of all Buddhas; below it tallies with the opportunities of living beings who ought to be taught and transformed. This is called "Sutra". It tallies with both the principle and the opportunity.

The word "sutra" has four additional meanings. They are:

1. String together;
2. Attract;
3. Permanent;
4. Method.

1. String together.
What is meant by "string together"? Do you see these beads? These beads have been "strung together" on a length of string. In this way, the principles and the meanings are linked together to make a Sutra.

2. Attract.
A Sutra gathers opportunities for transformation. After the meanings have been strung together, the Sutra is used to teach and transform living beings. Teaching and transforming living beings is like using a lodestone. If you have a lodestone, you need only be concerned about a lack of iron. If there is iron, it can be attracted to the lodestone.

In the case of a Buddhist Sutra, fear only the lack of living beings. If there are living beings who wish to study the Buddhadharma, then they can be attracted to the principles of the Sutra, like iron filings attracted to a lodestone. The principle is the same.

3. Permanent.
What is meant by "permanent"? It means "not changing from antiquity to the present". One meaning cannot be removed, nor can one meaning be added. Therefore, it is called a sutra. Sutras cannot be increased nor decreased. This is called "permanent", and it means, "constantly not changing".

4. Method.
Sutra is a "method". A method is respected through the three periods of time. In the past, all living beings from the realm of common people until the accomplishment of Buddhahood have relied on this method. Now, all living beings depend on this method to move from foolish common people to the position of Buddhahood. In the future, all beings will also accord with this method. From foolish common people, they will cultivate to the fruit position of Buddhahood. This is what is meant by "revered throughout the three periods of time".

The term "sutra" is not limited to these four meanings. If it were explained more fully, there would be many more. If you know these four meanings, however, you understand the basic meaning of "sutra".

For example, "sutra" means spring, because it is like a spring bubbling forth water from the earth. It also has the meaning of a line-marking cord such as that used by carpenters. Such a cord is chalked with colored chalk-dust, stretched between the two end-points of the line to be made, plucked up in the middle and snapped, making a perfectly straight and clear guideline. "Sutra" has many other meanings, and later there will be an opportunity to explain them.

A GENERAL INTRODUCTION

The General Introduction of The Sixth Patriarch's Dharma Jewel Platform Sutra does not dwell on details in its discussion of the life of the Great Master, because the first chapter of the Sutra text is devoted to his biography. An explanation of the general introduction follows.

Edited by Bhiksu Fa Hai of the T’ang Dynasty

This introduction was written by a T'ang（唐）Dynasty disciple of the Sixth Patriarch, named Fa Hai（法海）. The Platform Sutra was originally spoken by the Sixth Patriarch, but he did not write it down. Master Fa Hai collected and edited it, following the Sixth Patriarch wherever he went to speak Dharma, and taking down everything essential spoken by the Master. If he had not done this, we would have no way to study and recite the Dharma spoken by the Sixth Patriarch. We should all certainly be thankful for such compassion on the part of Dhyana Master Fa Hai.

Master Fa Hai had the family surname "Chang（張）" and was from Ch'u Chiang（曲江）which is about ten miles from Nan Hua（南華）Monastery. I've been there and have also lived for a time in Nan Hua Monastery. The common name by which Master Fa Hai was known is "Wen Yun（文允）". He was a "room-entering" disciple of the Patriarch. This means he was a disciple to whom the Sixth Patriarch had transmitted the Dharma.

The great master was named Hui Neng. His father was of the Lu family and had the personal name Hsing T'ao. His mother was of the Li family. The master was born in the twelfth year of the Chen Kuan Reign during the T'ang Dynasty; it was the Period Tzu on the eighth day of the second month, in the cyclical year Wu Hsu.

The Great Master. What is meant by "Great Master"? "Great" means great merit and virtue, great wisdom, and great compassion. "Master" means a teaching master of gods and men.

Was named Hui Neng. "Hui（惠）", "kind", means he is able to bestow kindness and compassion to benefit living beings. "Neng（能）", "able", means he is able to do the Buddha's work.

His father was of the Lu family and had the personal name Hsing T'ao. When one is alive, he has a "personal" name. After he has died, that name is avoided, hence it is called a "personal" name, a name which is not spoken. Hsing T'ao（行滔）was the personal name of the Master's father and Lu（盧） was his family name.

His mother was of the Li（李）family. The Master was born in the twelfth year of the Chen Kuan（貞觀）Reign during the T'ang Dynasty; it was the Period Tzu（子時）on the eighth day of the second month, in the cyclical year Wu Hsu（戊戌）(approximately 639 A.D.).

At that time, a beam of light ascended into space and a strange fragrance filled the room. At dawn, two strange Bhiksus came to visit. They addressed the Master's father saying, "Last night, there was a son born to you; we come now to name him. It can be above, 'Hui' and below, 'Neng'."

At that time, a beam of light ascended into space. When his mother gave birth to the Great Master, there arose a fine beam of light like that, which the Buddha emits from his forehead. This brightness flashed like lightning.

And a strange fragrance filled the room. A strange incense which had never been smelled before, filled the room where the Sixth Patriarch was born.

At dawn, two strange Bhiksus came to visit. At dawn, just before daybreak, the heavens are half dark and half-light. Chu Hsi（朱熹）, in “The Song of Household Affairs”, said:

At dawn, get up; sprinkle and sweep the hall.
Inside and outside, it should all be clean.

At that time there was no linoleum in China; the floors were mud. In the morning, they sprinkled water on the earth, waited a bit, and then swept it, making the place clean inside and out.

The two strange Bhiksus who came to visit were very unusual, quite different from everyone else. They were like the Fourth Patriarch Tao Hsin（道信）, who, whenever he opened his eyes, caused everyone to tremble in fright as if there were an earthquake. The two strange Bhiksus came to pay homage.

They addressed the Master's father saying, "Last night, there was a son born to you; we come now to name him." The two Bhiksus also came to give the Sixth Patriarch his name. Is that strange or not? Now, who is it who has two Bhiksus come to name him?

"It can be above, 'Hui', and below, 'Neng'." In Buddhism, this is the most respectful way to say a person's name. The two Bhiksus gave the Master the name "Hui Neng".

The father said, "Why is his name Hui Neng?" The Bhiksu said, "Hui, 'kind', means to kindly bestow the Dharma upon living beings. Neng, 'able', means to be able to do the Buddha's work." When they had finished speaking, they left. It is not known where they went.

The father said, "Why is his name Hui Neng?" The Bhiksu said, "Hui, 'kind', means to kindly bestow the Dharma upon living beings." "Hui" means to use the Buddhadharma with kindness to teach and transform living beings.

"Neng, 'able', means to be able to do the Buddha's work." "Neng" means having the ability to do everything that the Buddha does. When they had finished speaking, they left. It is not known where they went.

The master did not drink milk. At night, spirits appeared and poured sweet dew over him. He grew up and at the age of twenty-four, he hear the Sutra and was enlightened to the way. He went to Huang Mei to seek the seal of approval.

The Master did not drink milk. At night, spirits appeared and poured sweet dew over him. When the Sixth Patriarch was born, he would not drink milk. Spirits came at night and poured sweet dew over him. This is what the newly born Patriarch ate.

He grew up and at the age of twenty-four. Some people say that the Sixth Patriarch was twenty-four, and others say that he was twenty-two. As the Chinese count, he was twenty-four and as Westerners count, he was twenty-two. Whether he was twenty-two or twenty-four is not really important.

He heard the Sutra and was enlightened to the way. At that time, the Sixth Patriarch heard a Sutra and awakened. What Sutra did he hear? It was The Diamond Sutra. When a layman reciting The Diamond Sutra came to the line, "One should, not dwelling anywhere, produce a thought"; the Sixth Patriarch heard this and said, "Ohhhh? Not dwelling anywhere produce a thought?" Then he immediately opened enlightenment.

How many people had heard The Diamond Sutra? A great many had heard, but none had opened enlightenment. Now in the West, perhaps there will be someone who will hear "One should, not dwelling anywhere, produce a thought", and understanding the principle, open enlightenment. This is what I hope. But whether or not it will actually happen is another matter.

He went to Huang Mei to seek the seal of approval. After becoming enlightened, he did not say "Hah! I have become enlightened!" He was not like some people today who don't understand even a hair's breadth of the Buddhadharma, yet claim to have opened enlightenment.

The ancients, even when they did become enlightened, did not just recklessly say, "I've become enlightened!" How much the less would those who had not opened enlightenment say, "I've become enlightened!" It is certainly necessary to seek certification from a good knowing advisor, a person who has already awakened. This is why the Sixth Patriarch went to Huang Mei（黃梅）to seek the Fifth Patriarch's seal of certification. Huang Mei means yellow plum. It is the name of a county. The Fifth Patriarch had his Bodhimandala there on P'ing Mao（憑茂）Mountain.

Enlightened Ancients did not attempt to certify themselves. Today, however, there are those who have not become enlightened and yet say that they have. Enlightened and not enlightened are as different as heaven and earth.

Moreover, how many naive people take stupefying drugs and claim to have "gone to the void". Many confused demons who pose as good knowing advisors certify the naive ones, saying, "Yes indeed! You have attained emptiness; but in emptiness, there is no house, no place to live!...And now you have come back. Come to my place. I'll show you the way! My place in empty space has buildings and houses. It's a vacation home!"

Those naive ones say, "Hey!...That's not bad at all!" and recognize the demons as teachers. But these "not knowing advisors" ultimately do not know themselves whether their speech is true or false. You and I do not know either.

But now we can use the Sutras for certification. In the Sutras, it does not say that any foolish ordinary person has a vacation place in empty space. Even though rockets now go to the moon, space settlements have not yet been built. So, this kind of talk has been tested and has "failed".

Now we are exceedingly busy. In the morning, everyone gets up at four o'clock and at four-thirty we recite Sutras. Why are we so busy? We are building houses. But these houses are being built on the Earth, not in heaven. Why? We are all people on Earth, so these houses of ours should be built on the Earth. What are these houses we are building? We are forging our bodies to make vajra indestructible houses. Our bodies are our houses, but there are times when they can go bad. Now from morning until night we are busy constructing them, and cultivating to be in the end like vajra. We are training them so that they become vajra indestructible bodies.

If you have a vajra indestructible body, then you can go wherever you wish. If you wish to go to empty space, you can go to empty space. If you wish to go up to the heavens or down into the earth, or if you wish to go the palace of the dragon kings, it is very simple. Wherever you wish to go, you are really free. There is no need to carry a passport or consult a schedule. You can take off at your own convenience. But first you must construct your vajra indestructible body. Then you can do it.

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