intellectual  comprehension  was both  the beginning

　　   and the end o f Buddhist Dharma. However Buddhism is

　　   not merely  an intellectual  experience, it is first

　　   and  foremost  an existential  experience.  To limit

　　   oneself to intellectual understanding  is premature;

　　   it is imperative  to transcend the boundaries of the

　　   intellect, inclusive of language and logic.

　　　　  Seeing  the need to be rid of the intellect, the

　　   next level of Ch'an Buddhism  focussed  on the Ch'an

　　   of Voidness.  Emphasis is now placed on negation, as

　　   a reaction against an addiction to the intellectual,

　　   over-involvement　　 in　　 the　　 cognitive　　 level.

　　   Accordingly, people  burned  images  of the  Buddha,

　　   used the suutras  for toilet  paper, and engaged  in

　　   myriad forms of bizarre behavior to demonstrate that

　　   they   were   far  removed   from   the  stultifying

　　   influences  of  intellect.  In  this  sense, Chinese

　　   practitioners were  able  to  delve  their  own rich

　　   heritage of poetic expression, with its compellingly

　　   concrere images.

　　　　  Finally,   as   the   process   continues,   the

　　   realization   is  made  that  one  also  must  avoid

　　   fixation at the second, nay-saying level.  Only then

　　   is  the  final  level   realized,  seen  either   as

　　   transcendence  or the revelation  of the foundation.

　　   This Ch'an of the Patriarchs refers to the flesh and

　　   blood practitioners of the time, who best revered

　　   ────────────

　　   (36) An interesting  resource  for analysis  of this

　　　　   culturally-induced   transformation   are   the

　　　　   sermons  attributed  to  Bodhidharma  (Ta-mo) .

　　　　   "Outline  of Practice, " "Bloodstream  Sermon,"

　　　　   "Wake-up  Sermon, " and "Breakthrough  Sermon."

　　　　   The  adaptation   of  Chinese  terminology   to

　　　　   express the technical  terminology  of Buddhist

　　　　   doctrine is of particular note.

　　　　　　　　　　　　  P.364

　　   the Buddha not by slavish  discipleship, but by bold

　　   re-enactment of his existential awakening.

　　   The Place of Poetry in Hui-Neng's Platform Suutra

　　　　  The  thought  of Hui-neng  (638-713), the  Sixth

　　   Patriarch, represents  an important turning point in