Dear all
We now move into part III of the sutra, which (together with part IV) considers Huineng’s life after his teachings in parts I and II.
Section 38 tells us that he lived for forty years on Tsaohsi mountain and taught 3000-5000 people, both lay and monastic. It also says that this sutra formed the basis of his teaching and that the Platform Sutra became the instrument of transmission. The story of this sutra is how the robe and bowl were passed from Bodhidharma down through the six patriarchs to Huineng, and from here on, the object of transmission is the teaching itself.
Red Pine notes here that he thinks it is likely that the Platform Sutra, or at least the first two parts and this section, were composed during the lifetime of the sixth patriarch.
In section 39, it is explained that the terms northern and southern school originate because of where Huineng and Shen-hsiu were abbots. However, it is also said here that north and south more refer to the ability of people to learn Zen and there are not two kinds of dharma being taught. The dharma is referred to as indirect if someone is slow to learn, and direct is someone is fast to learn.
Red Pine clarifies that although this section says that Shen-hsiu was abbot of Yuchuan Temple, there is no actual record of this, or even of him living there. He did, however, live for many years at a hermitage nearby, on Yuchuan mountain, which is where the confusion doubtless arose. Red Pine believes that the association of north and south with the two men came from their birthplaces rather than their teaching temples, with Huineng’s southern origins talked about early on in the sutra.
Section 40 tells the story of Shen-hsiu sending one of his monks to Huineng’s temple in order to check out his teaching. The monk, Chih-ch’eng, experienced realisation on hearing Huineng speak and tells him where he came from. Huineng says that he must be a spy and Chih-ch’eng replies that he was but is not now. Huineng says that this is the same with affliction and enlightenment.
Questions
Wishing you all a beautiful week.
Gassho
Kokuu
-sattoday/lah-
We now move into part III of the sutra, which (together with part IV) considers Huineng’s life after his teachings in parts I and II.
Section 38 tells us that he lived for forty years on Tsaohsi mountain and taught 3000-5000 people, both lay and monastic. It also says that this sutra formed the basis of his teaching and that the Platform Sutra became the instrument of transmission. The story of this sutra is how the robe and bowl were passed from Bodhidharma down through the six patriarchs to Huineng, and from here on, the object of transmission is the teaching itself.
Red Pine notes here that he thinks it is likely that the Platform Sutra, or at least the first two parts and this section, were composed during the lifetime of the sixth patriarch.
In section 39, it is explained that the terms northern and southern school originate because of where Huineng and Shen-hsiu were abbots. However, it is also said here that north and south more refer to the ability of people to learn Zen and there are not two kinds of dharma being taught. The dharma is referred to as indirect if someone is slow to learn, and direct is someone is fast to learn.
Red Pine clarifies that although this section says that Shen-hsiu was abbot of Yuchuan Temple, there is no actual record of this, or even of him living there. He did, however, live for many years at a hermitage nearby, on Yuchuan mountain, which is where the confusion doubtless arose. Red Pine believes that the association of north and south with the two men came from their birthplaces rather than their teaching temples, with Huineng’s southern origins talked about early on in the sutra.
Section 40 tells the story of Shen-hsiu sending one of his monks to Huineng’s temple in order to check out his teaching. The monk, Chih-ch’eng, experienced realisation on hearing Huineng speak and tells him where he came from. Huineng says that he must be a spy and Chih-ch’eng replies that he was but is not now. Huineng says that this is the same with affliction and enlightenment.
Questions
- In section 39 it is said that there are not two kinds of dharma being taught. Yet, earlier in the sutra it seems that much is made of the difference between Shen-hsiu’s poem and Huineng’s verse. What do you think? (and Red Pine himself has comments on this)
- How do you understand Huineng’s comment that Chih-ch’eng was a spy but is no longer being the same as affliction and enlightenment?
Wishing you all a beautiful week.
Gassho
Kokuu
-sattoday/lah-
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