This is very close to Advaita Vedanta (Hindu non-dualism) even with the Void. Hui Neng makes it quite clear that the Buddhist Void (Shunyata) is far from nothing. I see it corresponding to the Vacuum Plenum of Christian scholasticism and the Deus absconditus of Jewish mysticism. I still remember my answer in my youth when friends asked what God looked like: empty space brilliantly shining.

This book, comprising two closely related & relatively short sutras, is elemental to Buddhist thought. The first, The Diamond Sutra is a discourse between the Shakyamuni Buddha & his disciple Subhuti. So named for its proficiency to `cut away' the illusion of duality, it probes the nature of dualistic thought with questions from each to the other. The questions seem simple enough & generally evolve around the dissolution of names in the subjective world. The goal is to `snap' the mind into seeing all as no-thing, though Buddha stresses that this should not be viewed as nothing or nihilism. Easier said than done.
The second Sutra, composed from sermons given by Hui - Neng, an illiterate wood cutter who upon hearing the Diamond Sutra became enlightened unto its meaning & eventually became the sixth patriarch of Buddhism to China, (the thirty third in the lineage from Shakyamuni), is an extrapolation of the essence of the Diamond Sutra & what many consider the root of Zen. In it is recorded questions asked by him to followers of Buddhism, & his answers to theirs which almost always show the superficial ways in which people `understand' Buddha's message. His simple but intuitive answers leave you saying `of course!' over & over again. His message is occasionally Koan like & thus can be studied as such. Rarely in the text does he speak of laws or ethics, more intent instead to dwell on the ultimate nature of mind & reality, his reasoning being that once illusion is dispelled, wisdom is immediate. Surprising is his warning against Meditative practices, so incorporated in Zen, particularly the Rinzai style, as, he cautions, `Immobility is immobility & not dhyana', preferring the idea that satori is merely realized & that meditative practices may lead one to dwell on nothing. This is a wonderful Sutra & would do well to be read by anybody truly interested in Buddha the mans message. In the end however, it is best for the author of the Platform Sutra, as it is sometimes called, to leave a final book review:

"Men of principle will get it & those who are mindless will understand it."