(19) The portion in Platform Sutra that expatiates on the theology of “sudden enlightenment” is part of the cream of the sutra and most fondly appreciated by its readership. However, to tell the truth, the dharma-gate of “sudden enlightenment”, as a theology, is founded on the Hui Neng’s theological proposition referred to in (18). Without consistently adhering to the proposition in his everyday life throughout the course of his self-cultivation, a practitioner can never attain “sudden enlightenment”, however fervently he or she aspires to it. Although in his Platform Sutra Hui Neng does expatiate in length upon the theology of “sudden enlightenment” which is actually a dharma-gate squarely befitting those who have succeeded, in the course of their self-cultivation, in creating in themselves a psychic acuity enabling them to more readily espy the path leading to “sudden enlightenment”, yet Platform Sutra, as a whole, prioritizes the theological proposition that “adhering to the right line of conduct is tantamount to strenuously pushing ahead with a Buddhist-Chan self-cultivation program.” I can list here some other passages from Platform Sutra which are all vindications—in varied wordings—of the theological proposition. In the following are some such passages:

“So long as equanimity rules supreme in your psyche, you may leave all Buddhist precepts alone and behave in any way you choose.”

“So long as Buddhist morality can dictate your behavior, you don’t have to take heed of the Chan tenets anymore.”

“Equanimity and probity constitute morality.”

“Sincere modesty ensures that you can more easily gain ground in self-cultivation.”

“By behaving yourself unfailingly all the time, you epitomize Buddhist morality.”

Statements similar in purport to the few cited above are too many to list here. However it must be pointed out that the prerequisite for achieving “sudden enlightenment” also consists in a day-to-day exertion to properly handle all the trite mundanities besetting the whole process of a practitioner’s self-cultivation, though such a kind of day-to-day exertion has to be made only by those who have already succeeded, in the course of their self-cultivation, in creating in themselves a psychic acuity that would enable them not only to intuitively figure out the proper course of action aimed at multiplying his capability to properly handle all the trite mundanities but also to more readily espy the path leading to “sudden enlightenment”. But it must be added here that those who can be successful in creating in themselves such a kind of psychic acuity as referred to above are not those who, though rather sharp-witted, are wont to pride themselves on their mental acuity. Only such a practitioner as not only is persistently moral but has been prominent in doing good deeds to benefit the public can, and is bound to, attain “sudden enlightenment” when he has accomplished an adequate amount of well doings and also when the circumstances he is in combine to occasion an opportune moment to project him, without a hitch, on to the realm of “sudden enlightenment”. What needs to be pointed out here is that both the theological proposition that “adhering to the right line of conduct is tantamount to strenuously pushing ahead with a Buddhist-Chan self-cultivation program” and the dharma-gate of “sudden enlightenment” require the same sort of exertion on the part of a practitioner who is bent on Chan-oriented self-cultivation. What the above-mentioned theological proposition emphasizes consists in pinpointing the basic cause underlying the attainment of “sudden enlightenment”, whereas what the “sudden enlightenment” theology emphasizes consists in pinpointing the effect that can be derived from the exertion on the part of a practitioner who is bent on Chan-oriented self-cultivation. To further elucidate this, another passage is quoted here from Platform Sutra:

“The truth underlying the tenets of the Buddhist Chan Order isn’t hidden somewhere beyond the comprehension of worldly wisdom. Therefore an awakening to the truth isn’t unattainable even for the worldly-wise and has to be sought by braving a riot of mundanities and terrestrial concerns. Otherwise than by braving a riot of mundanities and terrestrial concerns, the awakening would be as hopeless as the attempt to capture, in any part of the world, such a queer hare as has two branching horns, instead of two long narrow ears, on the top of its head.”(From My Heart My Buddha)