Bibliography
Yampolsky, Philip B. The Platform Sutra of the Sixth Patriarch, 1967 Columbia University Press
Dumoulin, Heinrich, Zen Buddhism: A History, 1986, McMillan, Vol. 1, pp.123-154.

Southern School Sudden Doctrine, Supreme Mahayana Great Perfection of Wisdom: the Platform Sutra preached by the Sixth Patriarch Hui-neng at the Ta-fan Temple in Shao-chou, one roll, recorded by the spreader of the Dharma, the disciple Fa-hai, who at the same time received the Precept of Formlessness

“Good friends, listen quietly. My father was originally an official at Fan-yang. He was later dismissed from his post and banished as a commoner to Hsin-chou in Ling-nan. While I was still a child, my father died and my old mother and I, a solitary child, moved to Nan-hai. We suffered extreme poverty and here I sold firewood in the market place.”

The priest Hung-jen, heard the recitation of the Diamond Sutra and was led to the Fifth Patriarch.

The Fifth Patriarch asked me: “Where are you from that you come to this mountain to make obeisance to me?” I replied: “I am from Ling-man, commoner from Hsin-chou. I am only seeking the Buddhadharma.” The master reproved me saying: “If you are from Ling-nan then you’re a barbarian. How can you become a Buddha?” I replied: “Although people from the south and people from the north differ, there is no north and south in Buddha nature. Although my barbarian’s body and your body are not the same, what difference is there in our Buddha nature?”

The head monk Shen-hsiu, at midnight, holding a candle, wrote a verse on the central section of the south corridor, without any one else knowing about it. The verse read:

The body is the Bodhi tree
The mind is like a clear mirror.
At all times we must strive to polish it,
And must not let the dust collect.

My verse (the verse of Sixth Patriarch) said:

Bodhi originally has leno tree,
The mirror also has no stand.
Buddha nature is always clean and pure;
Where is there room for dust?

The Diamond Sutra – Prajnaparamita Sutra, Sunyata, Tathata, Thusness, Buddha nature
the Maha Nirvana Sutra-Budha Nature-Self-Nature—All sentient Being has Buddha nature.

Bodhidharma’s --- Pointing directly Self-nature
Nature of things as they are—true nature ??=??
???? Become Buddha just as we are
Mindless mind ?? mushin no shin

Sudden Enlightenment
contra---meditation to become Buddha
gradual process to become Buddha

Deluded mind become pure mind this process is sudden, contrary to the process of cleaning the mirror constantly.

When in Tibet there was a great controversy on whether or not enlightenment is sudden or gradual in 8th Century, Tibetan Buddhist sided on Tantrum Buddhism not on Zen. This shows Zen is against magical power. Riddhi or Iddhi

All the dharma are within your own natures, yet your own natures are always pure. The sun and the moon are always bright, yet if they are covered by clouds, although above they are bright, below they are darkened, and the sun, moon, stars, and planets cannot be seen clearly. But if suddenly the wind of wisdom should blow and roll away the clouds and mists, all forms in the universe appear at once. The purity of the nature of man in this world is like the blue sky; wisdom is like the sun, knowledge like the moon. Although knowledge and wisdom are always clear, if you cling to external environments, the floating clouds of false thoughts will create a cover, and your own nature cannot become clear. As quoted by Dumoulin, p 140.

Topic—The Sixth Patriarch, Hui-neng Part 2

I.
There is no large or small in prajna-widom. Because all sentient beings have of themselves deluded minds, they seek the Buddha by external practice and are unable to awaken to their own natures. But even these people of shallow capacity, if they hear the Sudden Doctrine and do not place their trust in external practices but only in their own minds always raise correct views in regard to their own original natures; even these sentient beings, filled with passions and troubles, will at once gain awakening. It is like the great sea which gathers all the flowing streams, and merges together the small waters and the large waters into one. This is seeing into your own nature.

. . . All the dharmas are within your own natures, yet your own natures are always pure. The sun and the moon are always bright, yet if they are covered by clouds, although above they are bright, below they are darkened, and the sun, moon, stars, and planets cannot be seen clearly. But if suddenly the wind of wisdom should blow and roll away the clouds and mists, all forms in the universe appear at once. The purity of the nature of man in this world is like the blue sky; wisdom is like the sun, knowledge like the moon. Although knowledge and wisdom are always clear, if you cling to external environments, the floating clouds of false thoughts will create a cover, and your own natures cannot become clear.

If you know your original mind, this then is deliverance. Once you have attained deliverance, this then is the prajna samadhi. If you have awakened to the prajna samadhi, this then is no-thought. What is no-thought? The Dharma of no-thought means: even though you see all things, you do not attach to them. . . . This is the prajna samadhi, and being free and having achieved release is known as the practice of no-though. . . If you awaken to the Dharma of no-thought, you will penetrate into all things thoroughly, and will see the realm of the Buddha. If you awaken to the sudden doctrine of no-thought, you will have reached the status of the Buddha.

If you are a person who truly practices the Way,
Do not look at the ignorance of the world,
For if you see the wrong of people in the world,
Being wrong yourself, you will be evil

If a man sees the sin of others
And forever thinks of their faults,
His own sins increase for ever
And far off is he from the end of his faults.