Sixth Patriarch Huineng

This is a story about Sixth Patriarch Huineng.

On a day during the first year of the Longshuo reign of Emperor Gaozong of the Tang Dynasty, the sound of bells and chimes resonated at Dongshan Temple in Huangmei County, Qizhou (now Huangmei County, Hubei Province). Devotees gathered like clouds as Hongren, the Fifth Patriarch of Zen Buddhism, ascended the platform to preach, offering guidance as he always did.

A young man with tattered clothes that billowed as he walked arrived. Hongren noticed his disheveled appearance and realized he had traveled far. He inquired, “Where do you come from?” The young man replied, “From Lingnan.” The crowd burst into laughter. Lingnan at that time was considered a remote and uncivilized area. Hongren then asked, “What brings you here?” The young man boldly declared, “I have come to become a Buddha!” The assembly roared with laughter, momentarily forgetting the strict rules of the temple.

Huineng’s Bold Claim

Hongren, seeing his seemingly arrogant tone, chuckled and said, “Everyone here seeks blessings and good fortune, yet you aspire to become a Buddha? Lingnan is a remote place, and you are a country bumpkin with no knowledge. How can you possibly have Buddha-nature?” The young man respectfully replied, “Though there is a distinction between north and south, Buddha-nature has no such distinction. Though people are of high and low status, Buddha-nature should have no such status.”

Hongren was astounded. This “rustic” (referring to Huineng) possessed an extraordinary understanding of Buddhist principles, demonstrating the potential to be a great vessel for the Dharma. However, hiding his surprise, he sternly asked, “Your words are grand, are you not afraid of ridicule? What else can you do?”

“Without deviating from one’s true nature, one is in a field of blessings. What else does the venerable one require of me?” the young man responded with respect. Master Hongren realized that this youth had great potential and, fearing that others would be astonished, he waved his hand and loudly said, “Enough! Go to the mill and grind rice!” This young man was the future Sixth Patriarch of Zen, Huineng.

Early Life and the Turning Point

Huineng’s original surname was Lu, and his family was from Fanyang (present-day Zhuozhou City, Hebei Province). His father had held a minor official position but was later demoted to Xinzhou in Lingnan (now Xinxing County, Guangdong Province), where he died in office. Huineng was raised by his widowed mother, and they lived a hard life dependent on his labor of gathering firewood.

One day, after selling firewood, he overheard a customer reciting a Buddhist scripture saying, “one should develop a mind that abides nowhere.” His heart stirred, and a profound feeling washed over him. He felt the tiredness and weariness of recent days completely vanish.

He asked the customer about the scripture and was told it was the Diamond Sutra. The man explained that Master Hongren advocated studying this text because it contained a method to realize one’s true nature and attain Buddhahood. Huineng’s desire to travel to Dongshan Temple and learn from Hongren became irresistible. Fortuitously, he was gifted ten taels of silver by a kind stranger. After settling matters with his mother, he set off day and night to reach Dongshan Temple.

The Search for the Dharma

Several months passed. One day, Hongren gathered his disciples and publicly announced, “You have followed me in the study of the Dharma. Now it’s time for everyone to demonstrate your understanding. Return to your respective quarters and compose a verse (gatha) that reflects your insight into Buddhist principles. I shall pass on the robe and bowl to the one who truly comprehends the essence of the Dharma.”

The disciples were excited as they knew that whoever received the robe and bowl would become the Sixth Patriarch of Zen. His words would carry immense weight, and he would have final say on all matters of Zen. Everyone thought of Shenxiu, Hongren’s most accomplished disciple.

Shenxiu had studied widely, was well versed in Buddhist scriptures, and had followed Hongren for many years, earning his respect. He was the head monk and often lectured on Hongren’s behalf. It seemed clear that he would be the next patriarch.

Shenxiu noticed that no one dared to compose a verse and intentionally urged them to practice harder. The crowd responded, “How can ordinary people like us compare to you? As long as you’re here, who would dare to aspire to be the Sixth Patriarch? The responsibility to receive the robe and pass on the Dharma is clearly yours. Once you receive it, we will learn from you. Why should we make a verse? It would be pointless!”

Shenxiu’s Verse

Shenxiu, pleased with the flattery, felt sure of his position. He announced, “I have composed a verse, though I don’t know if it fully captures my understanding.” Surrounded by the crowd, he went to the south corridor of the Buddha Hall, where someone provided a brush. He wrote the following verse on the wall:

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

The assembly erupted into applause. Hongren walked over, read the verse, and after a moment’s thought, ordered that everyone recite it. He said, following this practice could prevent one from falling into evil realms, bringing personal benefit. The disciples diligently recited the verse.

Hongren summoned Shenxiu to his chamber, who was pleased by this special attention. Hongren asked, “Is this verse yours?” Shenxiu replied, “Yes, it is. Please, Master, guide me.” Hongren smiled and said, “I know no one else in the temple could have written this verse. This verse shows you are at the entrance but not inside. Based on your understanding, you have not seen your true nature, thus you cannot have the supreme wisdom. To attain supreme wisdom, one must recognize one’s mind, see one’s nature in the present moment, and in every moment not be born nor die, continuously seeing their true nature. Then, one can act freely and with wisdom in all situations. Go back, meditate for a day or two, and write another verse for me. If you are enlightened, I will pass on the robe to you.”

Shenxiu’s heart felt like a burning fire that had just been doused with water. He felt restless and confused, unable to think of another verse.

Huineng’s Verse

Huineng, however, was unaware of the events. That day, he heard a young boy singing a verse outside the mill, which stirred his heart. He stopped the boy and asked about the verse. The boy explained that it was the verse written by Shenxiu, who was expected to be the Sixth Patriarch. Upon hearing this, Huineng burst into laughter. The boy asked him why he was laughing and challenged him to compose his own verse. Huineng agreed and asked the boy to find someone who could write for him.

The boy led Huineng to the south corridor. When the monks heard that a rustic was composing a verse, they mocked him. “He dares to write alongside Shenxiu! This man is crazy!” one shouted. “Just chop wood and don’t humiliate yourself,” another yelled. “I will help you write it, let’s see what comes out,” a third added sarcastically. Huineng smiled, and dictated the verse, word by word:

Bodhi is not a tree,
The bright mirror is not a stand.
Originally, there is nothing,
Where can dust alight?

The crowd erupted with laughter. “Bodhi is not a tree? The mirror isn’t a stand? This is nonsense, it doesn’t make any sense!” one shouted. “Originally, there is nothing? Then there is no Buddha or Dharma! We are doomed, how will we eat?” added another.

Hongren, hearing the commotion, came over. Seeing the verse, he was delighted as it succinctly expressed the understanding of seeing one’s true nature, which is the essence of being a Buddha. However, he recalled the many disputes and deaths caused by the quest for the robe. Given Huineng’s low status, he was vulnerable, should others wish him harm. He shook his head, turned, and left.

Huineng Inherits the Dharma

The crowd dispersed, seeing no sign of approval. Later, when no one was around, Hongren went to the mill. He saw Huineng, a large stone tied to his waist, grinding rice while singing, covered in sweat. His song was an old folksong and incomprehensible. Hongren sighed, “Seeing the true nature, one finds freedom everywhere.” He asked, “Is the rice all ground?” Huineng replied, “It is ground, but it still needs sifting.” “Yes, only sifted rice is refined, what about people?” “They wait for the master’s seal.” Hongren smiled, tapped the mill three times with his staff, and turned to leave.

Huineng understood, and that night, at the third watch, he went to Hongren’s chamber. With a solemn expression, Hongren bestowed upon him a robe, the color of which was now unrecognizable due to its age, saying, “This is the robe that Bodhidharma brought from India to China to transmit the Dharma. The successive patriarchs have used it as a symbol of transmission. However, you must remember that the robe is just a symbol, not the Dharma itself. Dharma transmission is about mind-to-mind transmission, and it relies on individual enlightenment. Tonight, I pass on this robe to you, and you will become the Sixth Patriarch. But there are also those in the Buddhist community who are driven by fame and fortune. If people do not accept you, your life will be in danger. Take the robe and leave tonight.”

Huineng asked, “Where should I go?” Hongren replied, “Return to where you came from.” Hongren personally escorted Huineng to the edge of the Jiujiang River and offered to row him across. Huineng took the oar and said, “Master, let the disciple do it.” “I am your Master, I should be the one to ferry you across. How can you ferry me?” Huineng understood the subtle hint and answered, “When Huineng was lost, you guided me; now that I am enlightened, I must guide myself.” Hongren laughed and said, “At the time of parting, I offer you this verse. Remember it well: ‘When sentient beings plant seeds, causes produce effects. When there is no feeling, there are no seeds. When there is no essence, there is no birth.’” He then happily got off the boat, watching Huineng sail alone toward the south bank.

Huineng’s Escape and the Search

For three days, Dongshan Temple was quiet. Master Hongren stopped preaching, and the disciples were confused. They sent Shenxiu to ask, “Why does the Master no longer speak the Dharma?” “The Dharma is no longer here. The Dharma has gone south,” Hongren replied calmly. Shenxiu was shocked and asked, “Who received the Dharma?” Hongren said, “The capable one has received it.”

Shenxiu told everyone, and they recalled that Huineng had disappeared from the mill three days earlier. They were furious that the robe had gone to this unordained rustic. A hundred people, led by Huiming, the grandson of Emperor Xuan of the Chen Dynasty, set off in pursuit. Huiming, who was a general of fierce temper, had followed Hongren for years without attaining enlightenment. When he heard the Dharma had gone south, he rushed ahead and caught up to Huineng on Dayu Mountain.

Huineng realized that the robe was meant to symbolize the transmission of the Dharma, not something to be seized by force. He placed the robe on a stone and hid himself behind rocks and bushes. Huiming saw the robe and, in his joy, reached out to take it. But, a thought suddenly crossed his mind: “If I take this robe, does that make me the Sixth Patriarch?” The image of Bodhidharma’s stern face appeared in his mind, and he felt nervous and sweaty. The robe seemed as heavy as Mount Sumeru, and he could not lift it.

Huiming suddenly understood and declared, “Master, I have come for the Dharma, not for the robe. Please, Master, have mercy and speak the Dharma to me, and save me from my suffering.” Huineng came out from the bushes and said, “Since you come for the Dharma, calm your mind and listen to me: ‘Without thinking of good or evil, at this very moment, what is your original face?’”

Huiming exclaimed and was instantly enlightened. He bowed to Huineng and said, “I have been in Huangmei for years, and I never knew my original face and was unable to master myself. Today, thanks to your guidance, I have broken through the illusion and awakened to my true nature. I feel as though I am an idiot who has tasted honey.” Thus, Huiming became Huineng’s first disciple.

Huiming asked Huineng to continue his journey south, while he remained behind. Soon, a cloud of dust rose from the north as the group caught up. Huiming said, “I’ve been waiting here for a long time and I haven’t seen any sign of the rustic. Maybe we should turn back and search carefully!” And so the group cursed as they turned back.

Establishing the Southern School of Zen

Huineng, after escaping the pursuers, went into hiding among mountain hunters for fifteen years. One day, he arrived at Faxing Temple in Guangzhou. Coincidentally, the temple’s abbot, Master Yinzong, was lecturing on the Nirvana Sutra. When a breeze fluttered the temple’s banner, a debate arose. One person said, “The banner is moved by the wind.” The other retorted, “The banner isn’t moving, the wind is moving.”

At this point, Huineng stood up and said, “It is not the wind that moves, nor the banner, it is your mind that moves.” Yinzong was shocked, realizing this was no ordinary person. He invited Huineng into the temple and posed profound questions. Huineng answered each one clearly and accurately, drawing on everyday life experiences. Yinzong asked, “Venerable One, you are extraordinary! I have heard that fifteen years ago, the Dharma traveled south from Dongshan. Could it be with you?”

Huineng presented the robe, and Yinzong bowed with respect. He asked, “Did Master Hongren give you any specific instructions?” Huineng replied, “There were no specific instructions. There is no need for specific instructions. The key to learning the Dharma is seeing one’s nature. Once you see your true nature, carrying water and chopping wood is all it takes to become a Buddha!” Yinzong said, “Your words are like pearls. My words are like pebbles.”

The crowd was amazed by the simple path to enlightenment that Huineng had presented. It was a way that avoided strict adherence to rules and emphasized self-discovery. They felt a new sense of freedom and joy. Huineng’s actions led to the creation of the most uniquely Chinese and vibrant school of Buddhism – the Southern School of Zen. The Southern School emphasized direct understanding, breaking free from the restraints of traditional concepts. It denied all external authority and focused on recognizing one’s inner self, thus allowing people to step into a free and vast world of meaning within their daily lives.

In the year 676, during the first year of Emperor Gaozong’s Yifeng reign, Huineng was officially ordained as a monk under the guidance of Masters Yinzong and Zhiguang. Not long after, Huineng left Faxing Temple and arrived at Baolin Temple in Caoqi, Shaozhou (now Shaoguan City, Guangdong Province). From that time onward, Zen Buddhism flourished, spreading across the world from Caoqi.