> What he expounded was NOT Buddha's teaching,
> but his own personal views.
> To me his preaching was a load of mumbo jumbo,
> putting Buddhism in very bad light....not better than
> four face Buddha and Penis worship in Buddhist
> Temples. It was disgraceful.
>
> If he had, instead, preached Buddha core teaching on
> human sufferings and the ways to stop sufferings, he
> could have served Buddhism better.
>
> He was one of the thousands of senior Monks who were
> thoroughly confused about Buddha's teachings.
> Buddha would NOT have been pleased with his
> performance. Such idiots have cause Buddhism to be mocked
> by other religions.
>
>
>
> "Alex" yahoo.com> wrote in message
> news:1159835445.075513.250080@h48g2000cwc.googlegroups.com...

>> Chapter II. On Prajna
>>
>> Next day Prefect Wei asked the Patriarch to give another address.
>> Thereupon, having taken his seat and asked the assembly to purify their
>> mind collectively, and to recite the Maha Prajnaparamita Sutra, he gave
>> the following address:
>> Learned Audience, the Wisdom of Enlightenment (Bodhiprajna) is inherent
>> in every one of us. [The Truth is inside us.] It is because of the
>> delusion under which our mind works that we fail to realize it
>> ourselves, and that we have to seek the advice and the guidance of
>> enlightened ones before we can know our own Essence of Mind. You should
>> know that so far as Buddha-nature is concerned, 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.
>> Now, let me talk to you about Maha Prajnaparamita, so that each of you
>> can attain wisdom.
>> Learned Audience, those who recite the word 'Prajna' the whole day long
>> do not seem to know that Prajna is inherent in their own nature.
>> [Wisdom comes from the self-nature.] But mere talking on food will not
>> appease hunger, and this is exactly the case with these people. We
>> might talk on Sunyata (the Void, Emptiness) for myriads of kalpas, but
>> talking alone will not enable us to realize the Essence of Mind, and it
>> serves no purpose in the end.
>> The word 'Mahaprajnaparamita' is Sanskrit, and means 'great wisdom to
>> reach the opposite shore' (of the sea of existence). What we have to do
>> is to put it into practice with our mind; whether we recite it or not
>> does not matter. Mere reciting it without mental practice may be
>> likened to a phantasm, a magical delusion, a flash of lightning or a
>> dewdrop. On the other hand, if we do both, then our mind will be in
>> accord with what we repeat orally. [Doing mentally is meditation and
>> focusing our attention on the self-nature at all times, walking,
>> running, resting, eating etc.]
>>
>> Our very nature is Buddha, and apart from this nature there is no other
>> Buddha. [Our self-nature is Buddha, God, Allah, Tao, Krishna etc.]
>> What is Maha? It means 'great'. 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.
>> All Buddha ksetras (lands) are as void as space. Intrinsically our
>> transcendental nature is void and not a single dharma (thing) can be
>> attained. It is the same with the Essence of Mind, which is a state of
>> 'Absolute Void' (i.e., the voidness of non-void). [Our self-nature is
>> VOID.]
>> Learned Audience, when you hear me talk about the Void, do not at once
>> fall into the idea of vacuity, (because this involves the heresy of the
>> doctrine of annihilation). It is of the utmost importance that we
>> should not fall into this idea, because when a man sits quietly and
>> keeps his mind blank he will abide in a state of 'Voidness of
>> Indifference'. [During meditation, think neither good nor evil, not
>> totally blank like a liveless stone.]
>> Learned Audience, the illimitable Void of the universe is capable of
>> holding myriads of things of various shape and form, such as the sun,
>> the moon, stars, mountains, rivers, men, dharmas pertaining to goodness
>> or badness, deva planes, hells, great oceans, and all the mountains of
>> the Mahameru.
>> Space takes in all of these, and so does the voidness of our nature. We
>> say that the Essence of Mind is great because it embraces all things,
>> since all things are within our nature. When we see the goodness or the
>> badness of other people we are not attracted by it, nor repelled by it,
>> nor attached to it; so that our attitude of mind is as void as space.
>> In this way, we say our mind is great. Therefore we call it 'Maha'.
>> [Same teaching as Taoteching.]
>> Learned Audience, what the ignorant merely talk about, wise men put
>> into actual practice with their mind. There is also a class of foolish
>> people who sit quietly and try to keep their mind blank.
>> They refrain from thinking of anything and call themselves 'great'.
>> On account of their heretical view we can hardly talk to them.
>> Learned Audience, you should know that the mind is very great in
>> capacity, since it pervades the whole Dharmadhatu (the sphere of the
>> Law, i.e., the Universe). When we use it, we can know something of
>> everything, and when we use it to its full capacity we shall know all.
>> All in one and one in all. [Focusing on the self-nature in our every
>> day work is making use of the self-nature.]
>> When our mind works without hindrance, and is at liberty to 'come' or
>> to 'go', then it is in a state of 'Prajna'.
>>
>> Learned Audience, all Prajna comes from the Essence of Mind and not
>> from an exterior source. Have no mistaken notion about that. This is
>> called 'Selfuse of the True Nature'. Once the Tathata (Suchness, the
>> Essence of Mind) is known, one will be free from delusion forever.
>> Since the scope of the mind is for great objects, we should not
>> practice such trivial acts (as sitting quietly with a blank mind). [To
>> discourage people into wrong thinking of meditation. This fear is
>> ingrained in most people that they dare not try meditation.]
>> Do not talk about the 'Void' all day without practicing it in the mind.
>> One who does this may be likened to a self-styled king who is really a
>> commoner. [Meditate on the self-nature is the Way, not talking about
>> it. If you preach without doing meditation on the self-nature, you are
>> talking empthiness or useless things because your mind is deluded.]
>> Prajna can never be attained in this way, and those who behave like
>> this are not my disciples.
>> Learned Audience, what is Prajna? It means 'Wisdom'. If at all times
>> and at all places we steadily keep our thought free from foolish
>> desire, and act wisely on all occasions, then we are practicing Prajna.
>> One foolish notion is enough to shut off Prajna, while one wise thought
>> will bring it forth again.
>> People in ignorance or under delusion do not see it; they talk about it
>> with their tongues, but in their mind they remain ignorant. They are
>> always saying that they practice Prajna, and they talk incessantly on
>> 'Voidness'; but they do not know the 'Absolute Void'. 'The Heart of
>> Wisdom' is Prajna, which has neither form nor characteristic. If we
>> interpret it in this way, then indeed it is the wisdom of Prajna.
>>
>> What is Paramita? It is a Sanskrit word, meaning 'to the opposite
>> shore'.
>> Figuratively, it means 'above existence and non-existence'. By clinging
>> to sense objects, existence or non-existence arises like the up and
>> down of the billowy sea, and such a state is called metaphorically
>> 'this shore'; while by non-attachment a state above existence and
>> non-existence, like smoothly running water is attained, and this is
>> called 'the opposite shore'. This is why it is called 'Paramita'.
>> Learned Audience, people under illusion recite the 'Mahaprajnaparamita'
>> with their tongues, and while they are reciting it, erroneous and evil
>> thoughts arise. But if they put it into practice unremittingly, they
>> realize its 'true nature'. To know this Dharma is to know the Dharma of
>> Prajna, and to practice this is to practice Prajna. He who does not
>> practice it is an ordinary man. He who directs his mind to practice it
>> even for one moment is the equal of Buddha.
>> For ordinary man is Buddha, and klesa (defilement) is Bodhi
>> (enlightenment). A foolish passing thought makes one an ordinary man,
>> while an enlightened second thought makes one a Buddha. A passing
>> thought that clings to sense-objects is klesa, while a second thought
>> that frees one from attachment is Bodhi. [When your mind thinks of
>> good, you are good. When your mind thinks of evil, you are evil. When
>> your mind thinks neither good nor evil, you are Buddha.]
>>
>> Learned Audience, the Mahaprajnaparamita is the most exalted, the
>> supreme, and the foremost. It neither stays, nor goes, nor comes.
>> [Another word for self-nature.]
>> By means of it Buddhas of the present, the past, and the future
>> generations attain Buddhahood. We should use this great wisdom to break
>> up the five skandhas [material qualities - matter, sensation,
>> perception, dispositions or tendencies, and consciousness], for to
>> follow such practice ensures the attainment of Buddhahood. The three
>> poisonous elements (greed, hatred and illusion) will then be turned
>> into Sila (good conduct), Samadhi and Prajna.
>> Learned Audience, in this system of mine one Prajna produces eight-four
>> thousand ways of wisdom, since there are that number of 'defilements'
>> for us to cope with; but when one is free from defilements, wisdom
>> reveals itself, and will not be separated from the Essence of Mind.
>> Those who understand this Dharma will be free from idle thoughts. To be
>> free from being infatuated by one particular thought, from clinging to
>> desire, and from falsehood; to put one's own essence of Tathata
>> [self-nature] into operation; to use Prajna for contemplation, and to
>> take an attitude of neither indifference nor attachment towards all
>> things - this is what is meant by realizing one's own Essence of Mind
>> for the attainment of Buddhahood.
>>
>> Learned Audience, if you wish to penetrate the deepest mystery of the
>> Dharmadhatu and the Samadhi of Prajna, you should practice Prajna by
>> reciting and studying the Vajracchedika (Diamond) Sutra, which will
>> enable you to realize the Essence of Mind. You should know that the
>> merit for studying this Sutra, as distinctly set forth in the text, is
>> immeasurable and illimitable, and cannot be enumerated in details. This
>> Sutra belongs to the highest School of Buddhism, and the Lord Buddha
>> delivered it specially for the very wise and quick-witted. If the less
>> wise and the slow-witted should hear about it they would doubt its
>> credibility. [Hui Neng stressed the importance of Daimond Sutra
>> (Vajracchedika Sutra) in Buddhism study.] Why? For example, if it
>> rained in Jambudvipa (the Southern Continent), through the miracle of
>> the celestial Naga, cities, towns, and villages would drift about in
>> the flood as if they were only leaves of the date tree. But should it
>> rain in the great ocean the level of the sea as a whole would not be
>> affected by it. When Mahayanists hear about the Diamond Sutra their
>> minds become enlightened; they know that Prajna is immanent in their
>> Essence of Mind and that they need not rely on scriptural authority,
>> since they can make use of their own wisdom by constant practice of
>> contemplation. [Meditation on the self-nature]
>> The Prajna immanent in the Essence of Mind of every one may be likened
>> to the rain, the moisture of which refreshes every living thing, trees
>> and plants as well as sentient beings. When rivers and streams reach
>> the sea, the water carried by them merges into one body; this is
>> another analogy.
>>
>> Learned Audience, when rain comes in a deluge, plants which are not
>> deep rooted are washed away, and eventually they succumb. This is the
>> case with the slow-witted, when they hear about the teaching of the
>> 'Sudden' School.
>> The Prajna immanent in them is exactly the same as that in the very
>> wise man, but they fail to enlighten themselves when the Dharma is made
>> known to them. Why? Because they are thickly veiled by erroneous views
>> and deep rooted defilements, in the same way as the sun may be thickly
>> veiled by a cloud and unable to show his light until the wind blows the
>> cloud away. [This is Fated.]
>> Prajna does not vary with different persons; what makes the difference
>> is whether one's mind is enlightened or deluded. He who does not know
>> his own Essence of Mind, and is under the delusion that Buddhahood 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. [This is why
>> I don't pray to statues of Buddha, dead bodies in funerals, graves of
>> ancestors, pictures of ancestors etc. The One inside us is the One we
>> need to pray to only.]
>>
>> Learned Audience, the mind should be framed in such a way that it will
>> be independent of external or internal objects, at liberty to come or
>> go, free from attachment and thoroughly enlightened without the least
>> beclouding.
>> He who is able to do this is of the same standard required by the
>> Sutras of the Prajna School.
>> Learned Audience, all sutras and scriptures of the Mahayana and
>> Hinayana Schools, as well as the twelve sections of the canonical
>> writings, were provided to suit the different needs and temperaments of
>> various people. It is upon the principle that Prajna is latent in every
>> man that the doctrines expounded in these books are established. If
>> there were no human beings, there would be no Dharmas; hence we know
>> that all Dharmas are made for men, and that all Sutras owe their
>> existence to the preachers. Since some men are wise, the so-called
>> superior men, and some are ignorant, the so called inferior men, the
>> wise preach to the ignorant when the latter ask them to do so. Through
>> this the ignorant may attain sudden enlightenment, and their mind
>> thereby becomes illuminated.
>> Then they are no longer different from the wise men.
>> Learned Audience, without enlightenment there would be no difference
>> between a Buddha and other living beings; while a gleam of
>> enlightenment is enough to make any living being the equal of a Buddha.
>> Since all Dharmas are immanent in our mind there is no reason why we
>> should not realize intuitively the real nature of Tathata (Suchness).
>> [by meditation on the self-nature only]
>>
>> The Bodhisattva Sila Sutra says, "Our Essence of Mind is intrinsically
>> pure, and if we knew our mind and realized what our nature is, all of
>> us would attain Buddhahood." As the Vimalakirti Nirdesa Sutra says, "At
>> once they become enlightened and regain their own mind."
>> Learned Audience, when the Fifth Patriarch preached to me I became
>> enlightened immediately after he had spoken, and spontaneously realized
>> the real nature of Tathata. For this reason it is my particular object
>> to propagate the teaching of this 'Sudden' School, so that learners may
>> find Bodhi at once and realize their true nature by introspection of
>> mind. [by meditation on the self-nature]
>> Should they fail to enlighten themselves, they should ask the pious and
>> learned Buddhists who understand the teaching of the Highest School to
>> show them the right way. It is an exalted position, the office of a
>> pious and learned Buddhist who guides others to realize the Essence of
>> Mind. Through his assistance one may be initiated into all meritorious
>> Dharmas. The wisdom of the past, the present and the future Buddhas as
>> well as the teachings of the twelve sections of the Canon are immanent
>> in our mind; but in case we fail to enlighten ourselves, we have to
>> seek the guidance of the pious and learned ones. On the other hand,
>> those who enlighten themselves need no extraneous help. It is wrong to
>> insist upon the idea that without the advice of the pious and learned
>> we cannot obtain liberation. [If you meditate on the self-nature, you
>> need no outside help. Reading this sutra for guidance is good enough.]
>> Why? Because it is by our innate wisdom that we enlighten ourselves,
>> and even the extraneous help and instructions of a pious and learned
>> friend would be of no use if we were deluded by false doctrines and
>> erroneous views. Should we introspect our mind with real Prajna, all
>> erroneous views would be vanquished in a moment, and as soon as we know
>> the Essence of Mind we arrive immediately at the Buddha stage.
>>
>> Learned Audience, when we use Prajna for introspection we are illumined
>> within and without, and in a position to know our own mind. To know our
>> mind is to obtain liberation. To obtain liberation is to attain Samadhi
>> of Prajna, which is 'thoughtlessness'. What is 'thoughtlessness'?
>> 'Thoughtlessness' is to see and to know all Dharmas (things) with a
>> mind free from attachment. [Meditate, thinking of neither good nor
>> evil.] When in use it pervades everywhere, and yet it sticks nowhere.
>> What we have to do is to purify our mind so that the six vijnanas
>> (aspects of consciousness), in passing through the six gates (sense
>> organs) will neither be defiled by nor attached to the six
>> sense-objects. When our mind works freely without any hindrance, and is
>> at liberty to 'come' or to 'go', we attain Samadhi of Prajna, or
>> liberation. Such a state is called the function of 'thoughtlessness'.
>> But to refrain from thinking of anything, so that all thoughts are
>> suppressed, is to be Dharma-ridden, and this is an erroneous view.
>> [Don't blank your mind during meditation.]
>>
>> Learned Audience, those who understand the way of 'thoughtlessness'
>> will know everything, will have the experience all Buddhas have had,
>> and attain Buddhahood. In the future, if an initiate of my School
>> should make a vow in company with his fellow-disciples to devote his
>> whole life without retrogression to the practice of the teachings of
>> this 'Sudden' School, in the same spirit as that for serving Buddha, he
>> would reach without failure the Path of Holiness. (To the right men) he
>> should transmit from heart to heart the instructions handed down from
>> one Patriarch to another; and no attempt should be made to conceal the
>> orthodox teaching. [Hui Neng's teaching was to transmit the SEAL to the
>> enlightened disciples.] To those who belong to other schools, and whose
>> views and objects are different from ours, the Dharma should not be
>> transmitted, since it will be anything but good for them. This step is
>> taken lest ignorant persons who cannot understand our system should
>> make slanderous remarks about it and thereby annihilate their seed of
>> Buddha-nature for hundreds of kalpas and thousands of incarnations.
>> [Not true at this stage. This is Maitreya Buddha era. Salvation is the
>> cause for this preaching.]
>>
>> Learned Audience, I have a 'formless' stanza for you all to recite.
>> Both laity and monks should put its teaching into practice, without
>> which it would be useless to remember my words alone. Listen to this
>> stanza:
>>
>> A master of the Buddhist Canon as well as of the teaching of the Dhyana
>> School
>> May be likened unto the blazing sun sitting high in his meridian tower.
>> Such a man would teach nothing but the Dharma for realizing the Essence
>> of Mind,
>> And his object in coming to this world would be to vanquish the
>> heretical sects.
>> We can hardly classify the Dharmas into 'Sudden' and 'Gradual',
>> But some men will attain enlightenment much quicker than others.
>> For example, this system for realizing the Essence of Mind
>> Is above the comprehension of the ignorant.
>> We may explain it in ten thousand ways,
>> But all those explanations may be traced back to one principle.
>> To illumine our gloomy tabernacle, which is stained by defilement,
>> We should constantly set up the Light of Wisdom.
>> Erroneous views keep us in defilement While right views remove us from
>> it,
>> But when we are in a position to discard both of them
>> We are then absolutely pure.
>> Bodhi is immanent in our Essence of Mind,
>> An attempt to look for it elsewhere is erroneous.
>> Within our impure mind the pure one is to be found,
>>
>> And once our mind is set right, we are free from the three kinds of
>> beclouding (hatred, lust and illusion).
>> If we are treading the Path of Enlightenment
>> We need not be worried by stumbling-blocks.
>> Provided we keep a constant eye on our own faults
>> We cannot go astray from the right path.
>> Since every species of life has its own way of salvation
>> They will not interfere with or be antagonistic to one another.
>> But if we leave our own path and seek some other way of salvation
>> We shall not find it,
>> And though we plod on till death overtakes us
>> We shall find only penitence in the end.
>> If you wish to find the true way
>> Right action will lead you to it directly;
>> But if you do not strive for Buddhahood
>> You will grope in the dark and never find it.
>> He who treads the Path in earnest
>> Sees not the mistakes of the world;
>> If we find fault with others
>> We ourselves are also in the wrong.
>> When other people are in the wrong, we should ignore it,
>> For it is wrong for us to find fault.
>> By getting rid of the habit of fault-finding
>> We cut off a source of defilement.
>> When neither hatred nor love disturb our mind
>> Serenely we sleep.
>> Those who intend to be the teachers of others
>> Should themselves be skilled in the various expedients which lead
>> others to enlightenment.
>> When the disciple is free from all doubts
>> It indicates that his Essence of Mind has been found.
>> The Kingdom of Buddha is in this world,
>> Within which enlightenment is to be sought.
>> To seek enlightenment by separating from this world Is as absurd as to
>> search for a rabbit's horn.
>> Right views are called 'transcendental';
>> Erroneous views are called 'worldly'.
>> When all views, right or erroneous, are discarded
>> Then the essence of Bodhi appears.
>>
>> This stanza is for the 'Sudden' School.
>> It is also called the 'Great Ship of Dharma' (for sailing across the
>> ocean of existence).
>> Kalpa after kalpa a man may be under delusion,
>> But once enlightened it takes him only a moment to attain Buddhahood.
>>
>> Before conclusion, the Patriarch added, "Now, in this Ta Fan Temple, I
>> have addressed you on the teaching of the 'Sudden' School. May all
>> sentient beings of the Dharmadhatu instantly understand the Law and
>> attain Buddhahood."
>>
>> After hearing what the Patriarch said, the Prefect Wei, government
>> officials, Taoists and laymen were all enlightened. They made obeisance
>> in a body and exclaimed unanimously, "Well done! Well done! Who would
>> have expected that a Buddha was born in Kwangtung?"
>>
>>
>>
>> Bald eagle wrote:

>>> "Alex" yahoo.com> wrote in message
>>> news:1159749128.378802.210870@h48g2000cwc.googlegroups.com...

>>>> You understand the preaching of no religion.
>>>> I hope you can underrstand, I am not preaching Buddhism.
>>>>

>>> If you are not preaching Buddhism, then
>>> why quote Buddhist sutra in this forum ?
>>>

>>>>
>>>> I preach that your spiritual soul, or the One inside you, is your God
>>>> or Allah or Buddha, Taon etc etc.

>>>
>>> How do you know that I have a soul ?
>>>
>>> I have NO soul, no self, no God, no rebirth, no
>>> eternal life, no life after death. There is no
>>> heaven nor hell.....
>>> I came from nature and I return to nature
>>> when I die.
>>>
>>>

>>>>
>>>> The world is a stage, we are only actors.

>>>
>>> I learn this when I studied Sheakspeare years
>>> ago. If life is only make belief, only acting
>>> a role, then life is all fiction....not real when
>>> we die.
>>>

>>>> We are like water droplets that can disappear
>>>> into the ocean.

>>>
>>> This is the Tao belief. According to Lao Tze, life
>>> is like the water. Water give life to us....without
>>> water, we die. (Loa Tze had seen men died in
>>> the dessert when they lost their way.)
>>>
>>> According to Tao, water is humble as it flow
>>> downwards, .....it does not fight but let things take
>>> its course.....[we should imitate nature]
>>> It has no shape, no form, no permanence, ...it can
>>> change into steams when boiled, and it also can
>>> freeze into rock hard ice....[we are to imitate water]
>>> It can rise into the sky as cloud..... can create lighting
>>> and thunder within the cloud,.....can turn into life given
>>> rain....to sustain the growth of paddi in the field, and
>>> can turn into lake and sea to sustain the fishes and
>>> sea creature.......[we are imitate nature]
>>> A droplet of water on the leaf can sparkle in the morning
>>> sunlight, ...tiny droplets of vapour in the sky can turn
>>> into a beautiful rainbow....becoming the dream and vision
>>> of poets. Our life can sparkle like the dew droplets or
>>> be as colourful as the rainbow. [we should lead our life
>>> like nature]
>>>
>>> Nature is wonderful and beautiful....our life can be
>>> equally beautiful....it is up to us to create a wonderful
>>> life for ourselves....the TAO of life.

>>