Quotation is from the book. Maybe the English translation from the
Chinese is not too good.
My opinion is this. In Buddhism term to achive the goal of Buddhahood,
one has to abstain from sex with wife or others.
In Confucianism term, one has to regulate the family. If one cannot
satisfy the wife and discipline the children, how is One going to rule
the country and the world ?
Therefore in my opinion, Confucianism is more superior. The Sage-King
can abstain or not to abstain. It is up to his wish because he is the
chosen One to be Sage-King.
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Chapter VI. On Repentance

Once there was a big gathering of scholars and commoners from Kuang
Chou, Shao Chou, and other places to wait upon the Patriarch to preach
to them. Seeing this, the Patriarch mounted the pulpit and delivered
the following address:

In Buddhism, we should start from our Essence of Mind. [Concentrate on
the One inside us.]
At all times let us purify our own mind from one thought-moment to
another, tread the Path by our own efforts, realize our own Dharmakaya,
realize the Buddha in our own mind [your mind is your Buddha], and
deliver ourselves by a personal observance of Sila; then your visit
will not have been in vain. Since all of you have come from afar, the
fact of our meeting here shows that there is a good affinity between
us. Now let us sit down in the Indian fashion, and I will give you the
five kinds of Incense of the Dharmakaya.

When they had sat down, the Patriarch continued:

The first is the Sila Incense, which means that our mind is free from
taints of misdeeds, evil jealousy, avarice, anger, spoliation, and
hatred. The second is the Samadhi Incense, which means that our mind is
unperturbed in all circumstances, favorable or unfavorable. The third
is the Prajna Incense, which means that our mind is free from all
impediments, that we constantly introspect our Essence of Mind with
wisdom, that we refrain from doing all kinds of evil deeds, that
although we do all kinds of good acts, yet we do not let our mind
become attached to (the fruits) of such actions, and that we are
respectful towards our superiors, considerate to our inferiors, and
sympathetic to the destitute and the poor. The fourth is the Incense of
Liberation, this means that our mind is in such an absolutely free
state that it clings to nothing and concerns itself neither with good
nor evil.
The fifth is the Incense of Knowledge obtained on the Attainment of
Liberation. When our mind clings to neither good nor evil we should
take care not to let it dwell upon vacuity, or remain in a state of
inertia. [keep a neutral mind]

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. Such, then, is the Incense of Knowledge obtained on the
Attainment of Liberation. This fivefold Incense fumigates us from
within, and we should not look for it from without. Now I will give you
the 'formless' Repentance which will expiate our sins committed in our
present, past, and future lives, and purify our karmas of thought, word
and deed. Learned Audience, please follow me and repeat together what I
say:

May we, disciples so and so, be always free from the taints of
ignorance and delusion. We repent of all our sins and evil deeds
committed under delusion or in ignorance. May they be expiated at once
and may they never arise again. May we be always free from the taints
of arrogance and dishonesty (Asatya). We repent of all our arrogant
behavior and dishonest dealings in the past. May they be expiated at
once and may they never arise again. May we be always free from the
taints of envy and jealousy. We repent of all our sins and evil deeds
committed in an envious or jealous spirit. May they be expiated at once
and may they never arise again.

Learned Audience, this is what we call 'formless Ch'an Hui'
(repentance).

Now what is the meaning of Ch'an? Ch'an refers to the repentance of
past sins. To repent of all our past sins and evil deeds committed
under delusion, ignorance, arrogance, dishonesty, jealousy, or envy,
etc. so as to put an end to all of them is called Ch'an. Hui refers to
that part of repentance concerning our future conduct. Having realized
the nature of our transgression (we make a vow) that hereafter we will
put an end to all kinds of evil committed under delusion, ignorance,
arrogance, dishonesty, jealousy, or envy, and that we shall never sin
again. This is Hui. On account of ignorance and delusion, common people
do not realize that in repentance they have not only to feel sorry for
their past sins but also to refrain from sinning in the future. Since
they take no heed of their future conduct they commit new sins before
the past are expiated. How can we call this 'repentance'? Learned
Audience, having repented of our sins we will take the following four
All-embracing Vows:

We vow to deliver an infinite number of sentient beings of our mind. We
vow to get rid of the innumerable defilements in our own mind. We vow
to learn the countless systems in Dharma of our Essence of Mind. We vow
to attain the Supreme Buddhahood of our Essence of Mind. [during
meditation]

Learned Audience, all of us have now declared that we vow to deliver an
infinite number of sentient beings; but what does that mean? It does
not mean that I, Hui Neng, am going to deliver them. And who are these
sentient beings within our mind? They are the delusive mind, the
deceitful mind, the evil mind, and such like minds - all these are
sentient beings. Each of them has to deliver himself by means of his
own Essence of Mind. Then the deliverance is genuine. Now, what does it
mean to deliver oneself by one's own Essence of Mind? It means the
deliverance of the ignorant, the delusive, and the vexatious beings
within our own mind by means of Right Views.
With the aid of Right Views and Prajna-Wisdom the barriers raised by
these ignorant and delusive beings may be broken down; so that each of
them is in a position to deliver himself by his own efforts. Let the
fallacious be delivered by rightness; the deluded by enlightenment; the
ignorant by wisdom; and the malevolent by benevolence. Such is genuine
deliverance.

As to the vow, 'We vow to get rid of the innumerable evil passions in
the mind,' it refers to the substitution of our unreliable and illusive
thinking faculty by the Prajna-Wisdom of our Essence of Mind. As to the
vow, 'We vow to learn countless systems of Dharmas,' there will be no
true learning until we have seen face to face our Essence of Mind, and
until we conform to the orthodox Dharma on all occasions. As to the
vow, 'We vow to attain Supreme Buddhahood,' when we are able to bend
our mind to follow the true and orthodox Dharma on all occasions, and
when Prajna always rises in our mind, so that we can hold alo of from
enlightenment as well as from ignorance, and do away with truth as well
as falsehood, then we may consider ourselves as having realized the
Buddha-nature, or in other words, as having attained Buddhahood. [Can
only do these during meditation.]
Learned Audience, we should always bear in mind that we are treading
the Path, for thereby strength will be added to our vows. Now, since
all of us have taken these four All-embracing Vows, let me teach you
the 'Formless Threefold Guidance':

We take 'Enlightenment' as our guide, because it is the culmination of
both Punya (merit) and Prajna (wisdom). We take 'Orthodoxy' (Dharma) as
our guide, because it is the best way to get rid of desire. We take
'Purity' as our guide, because it is the noblest quality of mankind.
Hereafter, let the Enlightened One be our teacher; on no account should
we accept Mara (the personification of evil) or any heretic as our
guide. This we should testify to ourselves by constantly appealing to
the 'Three Gems' of our Essence of Mind, in which, Learned Audience, I
advise you to take refuge. [Take refuge or concentrate on the One
inside you.]

They are:
Buddha, which stands for Enlightenment. Dharma, which stands for
Orthodoxy. Sangha, (the Order) which stands for Purity.
To let our mind take refuge in 'Enlightenment', so that evil and
delusive notions do not arise, desire decreases, discontent is unknown,
and lust and greed no longer bind, this is the culmination of Punya and
Prajna. To let our mind take refuge in 'Orthodoxy' so that we are
always free from wrong views (for without wrong views there would be no
egotism, arrogance, or craving), this is the best way to get rid of
desire. To let our mind take refuge in 'Purity' so that no matter in
what circumstances it may be it will not be contaminated by wearisome
sense-objects, craving and desire, this is the noblest quality of
mankind. To practice the Threefold Guidance in the way above mentioned
means to take refuge in oneself (i.e., in one's own Essence of Mind).
[Concentration on the One inside us]

Ignorant persons take the Threefold Guidance day and night but do not
understand it. If they say they take refuge in Buddha, do they know
where he is? [Most assume the statue of Buddha] Yet if they cannot see
Buddha, how can they take refuge in him? Does not such an assertion
amount to a lie?

Learned Audience, each of you should consider and examine this point
for yourself, and let not your energy be misapplied. The Sutra
distinctly says that we should take refuge in the Buddha within
ourselves [Concentrate on the One inside us]; it does not suggest that
we should take refuge in other Buddhas [statues of Buddhas].
(Moreover), if we do not take refuge in the Buddha within ourselves,
there is no other place for us to retreat. Having cleared up this
point, let each of us take refuge in the 'Three Gems' within our mind.
Within, we should control our mind; without, we should be respectful
towards others - this is the way to take refuge within ourselves.
Learned Audience, since all of you have taken the 'Threefold Guidance'
I am going to speak to you on the Trikaya (three 'bodies') of the
Buddha of our Essence of Mind, so that you can see these three bodies
and realize clearly the Essence of Mind. Please listen carefully and
repeat this after me:

With our physical body, we take refuge in the Pure Dharmakaya
(Essencebody) of Buddha.
With our physical body, we take refuge in the Perfect Sambhogakaya
(Manifestation body) of Buddha.
With our physical body, we take refuge in the Myriad Nirmanakaya
(Incarnation-bodies) of Buddha.
Learned Audience, our physical body may be likened unto an inn (i.e., a
temporary abode), so we cannot take refuge there. Within our Essence of
Mind these Trikaya of Buddha are to be found, and they are common to
everybody. [The One or our Spiritual Soul]

Because the mind (of an ordinary man) labors under delusions, he knows
not his own inner nature; and the result is that he ignores the Trikaya
within himself, (erroneously believing) that they are to be sought from
without. [Praying to statues of Buddhas and Bodhisattvas]
Please listen, and I will show you that within yourself you will find
the Trikaya which, being the manifestation of the Essence of Mind, are
not to be sought from without.
Now, what is the Pure Dharmakaya? Our Essence of Mind is intrinsically
pure; all things are only its manifestations, and good deeds and evil
deeds are only the result of good thoughts and evil thoughts
respectively. Thus, within the Essence of Mind all things (are
intrinsically pure), like the azure of the sky and the radiance of the
sun and the moon which, when obscured by passing clouds, may appear as
if their brightness has been dimmed; but as soon as the clouds are
blown way, brightness reappears and all objects are fully illuminated.
Learned Audience, our evil habits may be likened unto the clouds; while
sagacity and wisdom (Prajna), are the sun and moon respectively. When
we attach ourselves to outer objects, our Essence of Mind is clouded by
wanton thoughts which prevent our Sagacity and Wisdom from sending
forth their light. But should we be fortunate enough to find learned
and pious teachers to make known to us the Orthodox Dharma, then we may
with our own efforts do away with ignorance and delusion, so that we
are enlightened both within and without, and the (true nature) of all
things manifests itself within our Essence of Mind. This is what
happens to those who have seen face to face the Essence of Mind, and
this is what is called the Pure Dharmakaya of Buddha.
Learned Audience, to take refuge in a true Buddha is to take refuge in
our own Essence of Mind [focusing on the One inside us]. He who does so
should remove from his Essence of Mind the evil mind, the jealous mind,
the flattering and crooked mind, egotism, deceit and falsehood,
contemptuousness, snobbishness, fallacious views, arrogance, and all
other evils that may arise at any time. To take refuge in ourself is to
be constantly on the alert for our own mistakes, and to refrain from
criticism of others' merits or faults. He who is humble and meek on all
occasions and is polite to everybody has thoroughly realized his
Essence of Mind, so thoroughly that his Path is free from further
obstacles. This is the way to take refuge in ourself.
What is the Perfect Sambhogakaya? Let us take the illustration of a
lamp. Even as the light of a lamp can break up darkness which has been
there for a thousand years, so a spark of Wisdom can do away with
ignorance which has lasted for ages. We need not bother about the past,
for the past is gone and irrecoverable. What demands our attention is
the future; so let our thoughts from moment to moment be clear and
round, and let us see face to face our Essence of Mind. [gaze at the
nose-tip, focusing attention on the nose-bridge.]

Good and evil are opposite to each other, but their quintessence cannot
be dualistic. This non-dualistic nature is called the true nature which
can neither be contaminated by evil nor affected by good. This is what
is called the Sambhogakaya of Buddha. One single evil thought from our
Essence of Mind will spoil the good merits accumulated in aeons of
time, while a good thought from that same source can expiate all our
sins, though they are as many as the grains of sand in the Ganges. To
realize our own Essence of Mind from moment to moment without
intermission until we attain Supreme Enlightenment, so that we are
perpetually in a state of Right Mindfulness, is the Sambhogakaya.

Now, what is the Myriad Nirmanakaya? When we subject ourselves to the
least discrimination of particularization, transformation takes place;
otherwise, all things remain as void as space, as they inherently are.
By dwelling our mind on evil things, hell arises. By dwelling our mind
on good acts, paradise appears. Dragons and snakes are the
transformation of venomous hatred, while Bodhisattvas are mercy
personified. The upper regions are Prajna crystallized, while the
underworld is only another form assumed by ignorance and infatuation.
Numerous indeed are the transformations of the Essence of Mind! People
under delusion awake not and understand not; always they bend their
minds on evil, and as a rule practice evil. But should they turn their
minds from evil to righteousness, even for a moment, Prajna would
instantly arise. This is what is called the Nirmanakaya of the Buddha
of the Essence of Mind.

Learned Audience, the Dharmakaya is intrinsically self-sufficient. To
see face to face from moment to moment our own Essence of Mind is the
Sambhogakaya of Buddha. To dwell our mind on the Sambhogakaya (so that
Wisdom or Prajna arises) is the Nirmanakaya. To attain enlightenment by
our own efforts and to practice by ourself the goodness inherent in our
Essence of Mind is a genuine case of 'Taking Refuge'. Our physical
body, consisting of flesh and skin, etc., is nothing more than a
tenement, (for temporary use only), so we do not take refuge therein.
But let us realize the Trikaya of our Essence of Mind, and we shall
know the Buddha of our Essence of Mind. I have a 'formless' stanza, the
reciting and practicing of which will at once dispel the delusions and
expiate the sins accumulated in numerous kalpas.
This is the stanza:

People under delusion accumulate tainted merits but do not tread the
Path.
They are under the impression that to accumulate merits and to tread
the Path are one and the same thing.
Though their merits for alms-giving and offerings are infinite
(They do not realize that) the ultimate source of sin lies in the three
poisonous elements (i.e., greed, anger and illusion) within their own
mind.
They expect to expiate their sins by accumulating merit
Without knowing that felicities obtained in future lives have nothing
to do with the expiation of sins.
Why not get rid of the sin within our own mind,
For this is true repentance (within our Essence of Mind)?
(A sinner) who realizes suddenly what constitutes true repentance
according to the Mahayana School,
And who ceases from doing evil and practices righteousness is free from
sin.
A treader of the Path who keeps a constant watch on his Essence of Mind

May be classified in the same group as the various Buddhas.
Our Patriarchs transmitted no other system of Law but this 'Sudden'
one.
May all followers of it see face to face their Essence of Mind and be
at once with the Buddhas.
If you are going to look for Dharmakaya
See it above Dharmalaksana (phenomena), and then your Mind will be
pure.
Exert yourself in order to see face to face the Essence of Mind and
relax not,
For death may come suddenly and put an abrupt end to your earthly
existence.
Those who understand the Mahayana teaching and are thus able to realize
the Essence of Mind
Should reverently put their palms together (as a sign of respect) and
fervently seek for the Dharmakaya.

The Patriarch then added:
Learned Audience, all of you should recite this stanza and put it into
practice. Should you realize your Essence of Mind after reciting it,
you may consider yourself to be always in my presence, though actually
you are a thousand miles away, but should you be unable to do so, then,
though we are face to face, we are really a thousand miles apart.
In that case, what is the use of taking the trouble to come here from
so far away? Take good care of yourselves. Good-bye.

The whole assembly, after hearing what the Patriarch had said, became
enlightened. In a very happy mood, they accepted his teaching and put
it into practice.

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