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Topic: Huineng

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	Huineng (Hui-neng) [Internet Encyclopedia of Philosophy]
		Huineng’s turning down the imperial summons recalls the similar story involving Zhuangzi wherein the Daoist sage prefers to live as a turtle, “dragging his tail in the mud” (Zhuangzi, chapter 17).
		Huineng also challenges assumptions of separation by advocating the “samadhi of oneness,” or concentrated attention to the present situation: “The samadhi of oneness is straightforward mind at all times, walking, staying, sitting, and lying.” This constitutes an intriguing practice of mindful, meditative action performed with attentive detachment.
		Huineng’s idiosyncratic way of discussing the sutras, less of a strict exegesis and more a performance of their message, a practice known as tichang (Japanese teisho) set the standard for a Chan “dharma talk.” Stories of Huineng are scattered throughout the various gong’an (Japanese koan) collections.
	www.iep.utm.edu /h/huineng.htm (9631 words)

	Huineng - Wikipedia, the free encyclopedia
		Huineng (慧能, 638 - 713) was a Chinese Chan (Chinese Zen) monastic who is one of the most important figures in the entire tradition.
		Huineng is the Sixth Patiarch of Chinese Chan Buddhism.
		Hongren told Huineng, “If one recognizes the original mind, the original nature, he is called a great man, teacher of gods and humans, and Buddha.” He passed the robe and begging bowl as a symbol of the Dharma Seal of Sudden Enlightenment to Huineng.
	en.wikipedia.org /wiki/Huineng (925 words)

	Daoist Influence and the Formation of Chan Identity
		Huineng's solution to this problem is to maintain the Middle Way; though a difficult way, the advice is not to stop something that you will never be able to stop but to detach yourself from it.
		The consequence of Huineng's interpretation of no-thought is significant.
		In this sense Huineng underscores: "[U]nawakened, even a Buddha is a sentient being," and "even a sentient being, if he is awakened in an instant of thought, is a Buddha."16 In other words, "[E]ven these sentient beings, filled with passions and troubles," are able to "gain enlightenment" through the change of one instant of thought.
	www.acmuller.net /zen-sem/wang-2002.html (4906 words)

	Huineng - Karr.net (Site not responding. Last check: 2007-10-31)
		Huineng (慧能 or 惠能; Pinyin: Huìnéng, 638–713) was a Chinese Chan (Chinese Zen) monastic who is one of the most important figures in the entire tradition.
		Huineng was born into the Lu family in 638 A.D. in Canton.
		Hongren told Huineng, "If one recognizes the original mind, the original nature, he is called a great man, teacher of gods and humans, and Buddha." He passed the robe and begging bowl as a symbol of the Dharma Seal of Sudden Enlightenment to Huineng.
	www.completeidiotsguide.com /encyclopedia/Huineng (1286 words)

	E-sangha, Buddhist Forum and Buddhism Forum -> a touch of zen
		Huineng never went to school, but I suspect that he was not as illiterate as history would like to make him so.
		Huineng, thus, became celebrated as the new founder of the “Southern Zen of Suddenness.” This contrasts with Shenhsui’s “Northern Zen of Gradualness” where the usual practice was gradual meditation, which means purifying one’s mind.
		Huineng’s enunciation that prajna and jhana should go together and that one should not practice jhana first until proficient was a startling reversal to the previous Patriarchs.
	www.lioncity.net /buddhism/index.php?showtopic=33355 (8506 words)

	Huineng
		Huineng (638-713), the founder of southern school of Zen, was a famous Buddhist reformist and the Sixth Patriarch of Zen.
		Huineng and Shenxiu, the founders of the north tradition of Zen, were disciples of Hongren.
		Huineng was not a literary patriarch like the former ones so that his theories were plain and direct.
	www.chinaculture.org /gb/en_aboutchina/2003-09/24/content_25109.htm (348 words)

	Ashoka DLF
		Huineng's reply displayed his understanding that all—emperor, peasant, scholar, rich, poor, or educated—have the same Buddha nature.
		Huineng was summoned to see the master that same night, given the robe and bowl of office (said to be those of Bodhidharma), and was advised to flee south.
		When one of the pursuers, a burly former soldier, finally reached the new Sixth Ancestor in his hideaway, he was suddenly overcome by the presence of Huineng and found himself asking not for the return of the robe but rather for instruction.
	www.ashokaedu.net /samples/zenstorysample.htm (645 words)

	Rinzai-Obaku zen \| What is Zen? - History
		Huineng’s intuition of the universal nature of Buddha Mind was already expressed in the story of his first encounter with the Fifth Patriarch: It is said that when Huineng arrived at the monastery, Hongren asked about his origins.
		When Huineng responded, “There is no north and south in Buddha nature,” Hongren sensed Huineng’s ability and put him to work at the monastery as a rice huller.
		Three generations after Huineng, the master Baizhang Huaihai 百丈懷海 (J., Hyakujo Ekai; 749–814) laid the foundations of the Zen monastic life, with manual labor as a central part of the daily schedule (he is known for his famous dictum, “A day of no work—a day of no eating”).
	zen.rinnou.net /whats_zen/history.html (6146 words)

	Lecture 1: Why Did Bodhidharma Come to the East?
		HuiNeng was born into the Lu family in 638 A.D. His father died when he was young and his family was poor, so he did not have the chance to learn to read or write; he became a woodcutter.
		The Fifth Patriarch told Huineng, “If one recognizes the original mind, the original nature, he is called a great man, a teacher of gods and humans, and a Buddha.” He passed the robe and begging bowl as a symbol of the Dharma Seal of the Sudden Enlightenment School to Huineng.
		Master Huineng eventually back to the south and hid with a group of hunters for 15 years, eating only the vegetables that were mixed in with the meat.
	ctzen.org /sunnyvale/enChineseZenMasterLec2.htm (2718 words)

	Does No-Thought Mean No Thought?
		Huineng is indicating that there is no need to chase after wisdom.
		But Huineng considered these views heretical, saying, “There is also a class of foolish people who sit quietly and try to keep their mind blank.
		Huineng emphatically pointed out that suppressing all thoughts and refraining from thinking of anything is a misunderstanding of the dharma, and indeed one who did that was being tied up by the dharma, instead of being liberated by it.
	www.thebuddhadharma.com /issues/2004/summer/wing_shing.htm (2242 words)

	Sixth Patriarch 2
		Huineng knew how to express this understanding in a poem - but being illiterate, did not know how to write it down.
		Huineng's central insight is in pointing out the transient or "illusory" nature of the physical world.
		Huineng further points out that all the defilements and distortions of the material world are just as transient or illusory as these temporary mortal forms we assume.
	www.truetao.org /stories/6patri2.htm (618 words)

	JAANUS / Rokuso　六祖
		The sixth Zen 禅 (Ch: Chan) patriarch, Huineng 慧能 (Jp: Enou, 638-713), also considered the 33rd patriarch in descent from the historic Buddha, Sakyamuni (Jp: *Shaka 釈迦).
		When Hongren decided to choose a successor, although the head monk was the conventional choice, Hongren was so impressed by a poem by Huineng about enlightenment that he chose him to become the sixth patriarch.
		Sudden enlightenment became the hallmark of Huineng's subsequent lineage and of several painting themes related to his life.
	www.aisf.or.jp /~jaanus/deta/r/rokuso.htm (270 words)

	Via Negativa: Dust (Site not responding. Last check: 2007-10-31)
		Huineng doesn't say how he gained this omniscient narrator's perspective; perhaps the pious reader is supposed to take it as a sign of his unique attainment.
		Huineng, engrossed in his kitchen duties, remains blissfully unaware of this swirl of political events.
		Though the story of Huineng gaining enlightenment without the benefit of literacy would play a role in the development of anti-intellectual tendencies in some later versions of Zen, in his own teachings the recitation of texts occupies a central place.
	neithernor.blogspot.com /2004/08/dust.html (1403 words)

	Huineng
		Huineng (慧能, 638 - 713) was a Chinese Chan monk who is one of the most important figures in the entire tradition.
		He is said to have advocated an immediate and direct approach to Buddhist practice and enlightenment, and in this regard, is considered the founder of suddenistic (頓教) "Southern Chan" Buddhism.
		See also: Huineng, 638, 713, Buddhism, Buddhism by country, Buddhism by region, Buddhist, Buddhist terms and concepts, Buddhist texts
	encyclopedie-en.snyke.com /articles/huineng.html (139 words)

	deviantART: chinesestunna: The Finger Pointing to the Moon (Site not responding. Last check: 2007-10-31)
		The 6th leader, monk HuiNeng, of the Chinese Zen Buddism was once confronted by a buddhist nun seeking wisdom.
		HuiNeng then pointed to the moon in the night sky with his right hand.
		HuiNeng: Therefore, the fact that my finger points to the moon does not affect the essence of the moon's existence.
	chinesestunna.deviantart.com /journal/5472739 (731 words)

	Huineng Summary
		Presumably because of Huineng's place of residence in the far south of China, no awareness of his religious teachings was conveyed either to the Buddhist centers of the Yangzi River valley or the two capitals of Luoyang and Chang'an.
		In his first encounter with Hongren, who is depicted as first treating the newly arrived southerner as a bumpkin, Huineng reveals his inner wisdom by pointing out that there was no distinction of north and south in the possession of the buddha-nature, the luminous potential for enlightenment inherent within all sentient beings.
		The legendary persona of Huineng had an everyman quality to it, implying that book learning or even difficult religious training was not necessarily required for spiritual enlightenment, only the innate capacity to understand the ultimate truth.
	www.bookrags.com /Huineng (2277 words)

	Short biography Zen Master Huineng (Eno)
		Next Huineng got a junior monk to write poetic reply on the wall for him since he was illiterate.
		Huineng left immediately spending many years anonymously on the road until one day he visited the Guangxiao Temple in Canton.
		Huineng's famous comment was that it was actually third minds that wee moving.
	zen.thetao.info /read/huineng.htm (530 words)

	eForth and Zen
		One of Huineng's student, Shenhui (686-760 AD), went to the capital and challenged the doctrine and the Zen inheritance of the Northern School in a series of lectures and public debates.
		Huineng maintained that Buddha hood and enlightenment could not be achieved through generally accepted Buddhist practices, like reciting Sutras, making offerings, meditation in special sitting positions.
		Huineng insisted that enlightenment came suddenly and Senghsui maintained that it ought to be the results of diligent study, mediation and searching.
	www.ultratechnology.com /efzen.htm (4453 words)

	Extract of Sword Of Wisdom by Sheng-yen, Master
		The monk Hsuan-ts’e, a disciple of the sixth Chan patriarch Huineng, visited Lung-hsing and was amazed that Yongjia’s insight was on par with that of enlightened masters, even though Yongjia was not a recognized master.
		Instead he circled Huineng three times holding his scepter in one hand and a vase in the other.
		Yongjia develops his discourse in a loose style, skipping from topic to topic: he will speak of the proper behavior for a practitioner one moment, discuss dharma-nature and tathagatagarbha the next moment, and then describe the Dao, emphasizing that it does not allude to an actual way or direction, but rather to methods of practice.
	www.wisdom-books.com /ProductExtract.asp?PID=11074 (1286 words)

	Tarzan in China: Huineng (Site not responding. Last check: 2007-10-31)
		Huineng, the Sixth Patriarch of Zen, is without question one of the most influential figures in Tao philosophy, and this story may well be the most significant tale in Zen lore.
		When Huineng first came to the monastery of the Fifth Patriarch, he was a singularly unimpressive figure - a poor boy from the backward countryside who did not even know how to read or write.
		Huineng overheard them, and that was how he learned of the existence of Shenxiu's work.
	kungfu.antville.org /stories/586337 (1404 words)

	Chinese Architecture: Guangxiaosi temple, Guangzhou
		Huineng later became the “6th founder” of the Southern school of Dhyana.
		To the east of the main hall is a smaller hall called the Visitor’s Room and to the west is a similar shaped hall with a recumbent Buddha image.
		Behind the main hall is a hall dedicated to Huineng called the Founder’s Hall.
	www.orientalarchitecture.com /guangzhou/GUANGXIAOSI.htm (464 words)

	The Sutra of Huineng: Grand Master of Zen
		Master Huineng (638-713) is one of the founding teachers of the Zen school.
		His is a well-known story: an illiterate boy awakens upon hearing a phrase from the Diamond Sutra, travels long distances to meet the Fifth Zen Ancestor Hongren, and dictates the foundational poem of Zen in response to the limited perspective of the head monastic at Hongren’s monastery.
		For those interested in exploring the Sutra of Huineng from the perspective of practice, however, the Cleary translation is both elegant and accessible, as well as a pleasure to read and study.
	www.mro.org /mr/archive/24-2/articles/mediareviews.html (855 words)

	Buddhist philosophy, Chinese : Routledge Encyclopedia of Philosophy Online
		Huineng is depicted in the Platform Sutra (authored by his leading follower and promoter, Shenhui) as an illiterate seller of firewood who experiences sudden enlightenment while overhearing someone reciting the Diamond Sutra.
		Using an analytic device probably introduced by the so-called neo-Daoist Wang Bi (226–49), the tiyong model (see Ti and yong), Huineng claimed that meditation is the essence (ti) of wisdom, and wisdom is the function (yong) of meditation.
		Huineng’s style of Chan was still sober, calm, rational, and rooted in commonly accepted Buddhist tenets.
	www.rep.routledge.com /article/G002SECT9 (961 words)

	Stories from Ancient China: Huineng's Supernormal Ability of Precognition and Retrocognition \| Clearharmony - Falundafa ...
		As the reputation of Huineng, the sixth patriarch in Zen Buddhism, became well known in Guangdong and Guangxi of ancient China, many monks and lay people as well as high officials and eminent people were eager to hear his words on Dharma, Sakyamuni's Law.
		That night, Huineng hung ten lings of gold on a chair besides his bed and left his door unlocked.
		It was just like Huineng's had predicted, two officials in charge of trial had the last names of Yang and Liu.
	www.clearharmony.net /articles/200612/37097.html (1158 words)

	Sixth Patriarch
		Huineng, the Sixth Patriarch of Zen, is without question one of the most influential figures in Tao philosophy, and this story may well be the most significant tale in Zen lore.
		When Huineng first came to the monastery of the Fifth Patriarch, he was a singularly unimpressive figure - a poor boy from the backward countryside who did not even know how to read or write.
		Huineng overheard them, and that was how he learned of the existence of Shenxiu's work.
	www.taoism.net /stories/6patri.htm (651 words)

	The identity of Emptiness
		Huineng however responds with a verse composed from the standpoint of emptiness-theory:
		Significantly, Hongren says that Huineng's understanding is still not complete - suggesting perhaps that a higher position would be that which equates both theories - but he nonetheless confers the robe of succession to Huineng.
		It is as if Hongren, faced with the necessity of deciding between sunyata and tathagata-garbha, accepted the former as a superior teaching, but left open the possibility of a position higher than both, expressible however only by symbol and metaphor, and unapproachable through discursive thought.
	www.purifymind.com /IdentityEmptiness.htm (704 words)

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