After the Sixth Patriarch Huineng said four Zen sentences in one breath, he continued, "Next, what I want to talk about is the fifth point. Zen is an art of life and a way of life."
The Sixth Patriarch Huineng said: The lives of us ordinary people basically do not have the transcendence and detachment of Zen, nor the joy and tranquility of Zen practitioners. We are all struggling in pain, and there is no art of life.
Monks also have all kinds of troubles. The worries of monks are called studying or visiting good teachers in a nobler way.
The ancients said, "Don't worry about not having a temple, just worry about not having the Tao." They all hope to reach a certain level in practice and achieve success in Taoism.
If there is a Tao, there must be a temple. This is about the troubles of family members.
The worry of lay people is that if they are practicing Buddhism, they hear that it is good to practice Zen today, so they come to practice Zen. But tomorrow they hear the chanting of Buddha’s name, and they go to chant Buddha’s name again, thinking that Amitabha will immediately take them to the Western Paradise, not this Saha world. If you stay, the Saha world is too painful and painful. This is the trouble for those who follow Buddhism.
People who do not practice Buddhism have more troubles and more pain, which can be said to be indescribable. There is no art in life! Even for an artist, his life is not equal to art; nor is it equal to acting, which is relatively easy.
However, the life of a Zen practitioner is really an art. A Zen master wrote a poem about the life of a monk.
The Zen master wrote in his poem:
Fortunately, I am a monk in Futian's clothes.
Qiankun wins an idle person.
If you are destined to live there, if you are not destined to go,
Let the breeze send away the white clouds.
Between heaven and earth, he is a person who is at ease and at ease, which shows that the artistry of this kind of life is very high.
The breeze and the white clouds are just like the life of a monk, just like the image of a monk, so cool and comfortable! It can be said that it is truly achieved walking in style. When most of us say chic, we actually mean it bravely.
Where is the real chic?
The real unrestrained life is the life of a Zen person, an artistic life. Therefore, Zen is an art of life.
Here, I would like to mention that there was a monk who lived to be 100 years old. His life was truly an artistic life. He is an excellent artistic image, detached, free and at ease. People came to him to ask for advice and how to practice.
He said: "Please sit down for a while, I have something to do."
What to do? He went to the latrine.
After returning from the latrine, he said to the visitor: "You have to know that no one can replace me in practicing cultivation. Even the small matter of me going to the latrine can't be replaced by others. Such a big thing as practicing cultivation cannot be replaced by others." If you say it’s not possible, you must do it yourself.”
He said it this way. Those of us who are not cultivators would say this. If you really say this, people will say you are crazy.
However, when he said this, people believed him because he was virtuous and receptive. How chic and comfortable!
Once, a student asked the monk, "What is the reason why the Patriarch came to the West?"
He pointed his hand: "The cypress tree in front of the court."
If you say something east, he will answer the west, if you say the south, he will answer the north. It seems that they are not related to each other. In fact, he clearly shows you what the west means: everything is done now.
There is also a koan about "going to have tea". When scholars came to pay homage to him, he would ask, "Is this your first time here or your second time here?"
The scholar said: "This is my first time here."
The monk said, "Let's have tea."
Another scholar came to see him, and he asked again: "Is this your first time here or your second time?"
The scholar said: "This is my second time here."
He said: "Let's have tea."
At that time, the master of the courtyard stood nearby and did not understand, so he asked him: "The first time he came, he was asked to have tea. When the guest and host meet each other, they are polite and can have tea. The second time he came, he was no longer a guest. Why are you still going to have tea?"
The monk called the master's name, and the master agreed.
He said: "You also have tea."
What a high art this is! In such a free and easy manner, he showed us the main ideas of Buddhism. It’s not like me sitting here, taking up so much of everyone’s time, talking like this. How effective can it actually be? I doubt it myself.
Because I'm not even qualified to be that monk's student, I don't know what the use of what I'm talking about is.
Zen is the art of our life, and the life of a Zen master or Zen practitioner is an artistic life. Zen is also a way of life. What is this way of life?
Everything is ready.
Each of us is hungry to eat and sleep when sleepy. In this way, aren’t we all practicing?
wrong.
When we eat, we make various distinctions: this one is delicious and this one is not, this one is sour and this one is spicy, this one is sweet and this one is bitter. We are also thinking about everything when we sleep, tossing and turning, unable to fall asleep, unable to fall asleep and insisting on sleeping. That is not sleeping, that is struggling; that is not eating, but eating separation. This dish is spicy, this is yuba, this is still edible, I keep saying goodbye.
The way of life of a Zen man is the same as how he treats all problems. He transcends duality and lives in non-discrimination.
Generally speaking, we must not imitate the lifestyle of Zen practitioners until we have reached that level.
It would be bad if you try to imitate, because you don’t have that kind of realm and don’t have that kind of benefit. Your imitation is just imitation.
In short, Zen is an art of life, a way of life, the embodiment of the life of the wise and enlightened, and the life connotation of the enlightened and practicing.
Sixth, Zen is eternal happiness and true joy.
The ultimate goal of Zen is to achieve eternal happiness and obtain true happiness. Zen is the enjoyment of coolness and ease. Zen can release all the vitality inherent in life.
We possess the Buddha’s ten powers, four fearlessnesses, and other merits and wisdom, and the three bodies are perfect, so why can’t they appear?
Because it is covered by the dust of ignorance and delusion.
As long as we use the method of meditation and the transcendental experience of becoming a Buddha by directly pointing to the human mind and nature, we can release some of the inherent energy and vitality of our lives. In the end, we can truly be free from all obstacles and finally liberate the world of the ten directions. If you are destined to live there, if you are not destined to live there, you will leave. It is a majestic land that benefits sentient beings.
The ultimate goal of Zen is the same as that of all Buddhist teachings, but the approach is different. All Buddhist teachings are not directed directly, but indirectly, step by step;
Zen should be achieved in one step, and it should be straight forward.
This is the difference between Zen and all teachings of Buddhism. If you want to obtain this kind of eternal happiness and true happiness through Zen, if you are a person with superior faculties and wisdom, you can achieve it in an instant. People with poor skills should not be imitated casually.
Because people with strong instincts are also accumulating, while accumulation for people with dull talents is not enough. Just like doing business, you need a lot of silver dollars to negotiate a big deal. If you are a rich man, he will agree immediately, buy it and make it happen. He has accumulated it.
On the surface, this seems to be a stop-gap, but his hard work comes first, which is the result of past accumulation. For those who don’t have enough accumulation and capital, it’s not easy to do big business in Sanguan business. You can only do it slowly, and the same is true for spiritual practice.
Therefore, we must cultivate good roots, widely form good karma, and plant a wide field of blessings, so that our merits and causes will continue to accumulate and expand, and we will continue to cultivate our good causes and conditions.
"It's getting late, so let's stop talking about 'what is Zen' today." Sixth Patriarch Huineng said this, still full of meaning, "Finally, I want to share with all the folks with a poem about seeing the Tao that is very popular in the north. .”
The Sixth Patriarch Huineng said poetically: "The mist and rain in Mount Lu are the tide in Zhejiang, and I hate them in every possible way before they arrive. When I return, nothing happens, and the tide is in mist and rain in Mount Lu and Zhejiang."
The Sixth Patriarch Huineng ended his whole day of Zen lectures with a poem that was very popular in the north. The villagers and believers in the hall were so intoxicated that they forgot about time and hunger. , completely entering the realm of Hui Neng's Nanzong "Sudden Enlightenment Zen"...
The Sixth Patriarch Huineng preached for a long time. When he stopped, he felt his lips were dry, his tongue was dry, and his intestines were hungry. He was about to ask the Shenhui to come and prepare fast meals for everyone, but he didn't expect the Shenhui to have already arrived in the hall. After whispering a few words to him, he walked to the center of the hall and said loudly: "Fellow fellows, fellow believers, please wait a moment. Take a rest, go to the dining hall to have a meal, and then ask the Patriarch to continue preaching, okay?"
"Okay! Thank you, Master Sixth Patriarch!" Under the silent hall, there were cheers and thanksgivings.
"Aneng!"
"Brother Aneng!"
At this time, the Sixth Patriarch Huineng saw Wenzi and Cowboy, who had grown up playing Nisha since childhood, waving their hands in the hall and calling him affectionately by his childhood name.
"Wenzai, cowboy, how are you?" The Sixth Patriarch Huineng stood up subconsciously, looked at the crowd, responded kindly, and came down from the hall.
When everyone saw the Sixth Patriarch Huineng coming down, they all made way for a passage.
The Sixth Patriarch Huineng came to them, holding Wenzi with his left hand and holding the cowboy with his right hand back to the abbot's room.
Perhaps because of the reunion after a long absence, the Sixth Patriarch Huineng forgot his revered identity and hugged Wen Tsai and Cowboy tightly.
Afterwards, the Sixth Patriarch Huineng looked at Wen Tsai and the cowboy carefully: the cowboy's previous impression of melancholy, rudeness, and thinness was no longer there, and he looked like a tall and powerful old man with a red face. The gentle and delicate appearance of Wen Tsai in the past is no longer visible on him. Compared with the cowboy, his figure is thinner and thinner, and his beard and hair are graying. Time has left deep marks on both of them.
The Sixth Patriarch Huineng led them into the abbot's room. After having tea, he was about to ask them how he had lived in the past few years after leaving the village. Unexpectedly, before he could ask them, he only heard the cowboy patting the sixty-six-year-old boy like he did when he was a child. Zu Huineng said over his shoulder: "Brother Aneng, I haven't taken any time to come back in the past 20 years. We are good friends who grew up playing 'clay pot'!"
These simple words hit the Sixth Patriarch Huineng's heart like a whip.
He asked himself, yes, it has been 20 years since he came back here to honor his mother for three years and left, a full 20 years, and he has never returned to Xialu Village. "I am ashamed of this land, I am ashamed of my parents and fellow villagers, I am ashamed of..." Thinking of this, he couldn't help but blame himself deep in his heart.
"I'm so involved in worldly matters that I can't help myself!" the Sixth Patriarch Huineng explained apologetically.
During the party, when the Sixth Patriarch Huineng learned that Wen Tsai and Cowboy had their own children and grandchildren, and that the family was enjoying family happiness, he was very pleased. He looked at them with envy and said from the bottom of his heart: "Being ordinary is the truth! "
"Brother Aneng, if you didn't go out to seek Buddhist teachings at that time, you and Ah..." Before the cowboy could continue, Wenzi kicked the cowboy with his foot to signal him not to continue.
Then, Wenzi took over and said, "Look, Brother Aneng has been talking about Zen for a long time. Let's let Brother Aneng take a rest. We will continue talking later!"
The cowboy touched his huge head sheepishly, smiled sincerely, and said, "Look, you see, I've been busy getting together, and I've forgotten what Brother Aneng said for a long time. It's really hard work." ”
"Brother Aneng, you need to rest in the abbot's room first, and we will go to the dining hall to have a meal first." Wen Tsai stood up from the chair at the right time and said goodbye to the Sixth Patriarch Huineng.
"Wait a minute." The Sixth Patriarch Huineng said as he walked into the abbot's room, took out a bag, handed it to Wenzi, and said, "This is the peace charm I opened last night. Can you two please distribute it to the villagers on my behalf?" Come on."
"Okay." Wenzi took the bag of peace charms as if he had found a treasure, and reluctantly left the abbot's room with the cowboy.
…
After drinking the meal and taking a short rest, the Sixth Patriarch Huineng enthusiastically answered the questions raised by the audience——
When it comes to the issue of "self-cultivation and self-enlightenment", the Sixth Patriarch Huineng pointed out: "If a person has self-enlightenment, he should not pretend to be a good teacher from outside. If he seeks external good teachers in the hope of liberation, there will be no point." Basically, the "guiding role" of "externally good knowledge" is not excluded. I preached at Baolin Temple in Caoxi, and I often said that "the heart contains the seed of emotion, and the rain of Dharma will produce flowers. The self-enlightenment of flowers and the seed of emotion, and the fruit of Bodhi will be self-cultivated." This self-enlightenment and self-cultivation illustrates my principle of advocating self-reliance and revealing the role of external factors through internal factors. .
"Where is the Buddha? What is the Buddha?"
The Sixth Patriarch Huineng believed that through self-enlightenment, one can become a Buddha through "sudden enlightenment". There is a Buddha in the human heart, and a person's own Buddha is the real Buddha. The so-called becoming a Buddha actually means "knowing one's mind and seeing one's nature." Therefore, Chinese Zen emphasizes that the self-nature is Buddha.
Zen Buddhism created an intuitive way of thinking that directly points to the human heart and becomes a Buddha through meditation, or it can be said to be an intuitive dialectics.
The Sixth Patriarch Huineng also pointed out: Among them, the main ones are Bodhidharma's theory of the true nature of intuition; Daoxin and Hongren's Dongshan method of "mindfulness" and "keeping the mind" intuitive methods; Shenxiu's theory of seeing the pure world of the Buddha and my sudden insight into the true nature. Say wait.
The Sixth Patriarch Huineng took the nature of all living beings as the direct object of Prajna intuition, "without establishing words, directly pointing to the human heart" and described the characteristics of his intuitive thinking of "suddenly seeing the nature".
The Sixth Patriarch Huineng clearly regarded "the true nature is Buddha" as the theoretical starting point for "sudden enlightenment and becoming a Buddha". He said: "The original nature is Buddha nature, and there is no difference between Buddha nature and Buddha nature." "You should know that fools and wise people have no difference in Buddha nature. They are only different due to confusion and enlightenment, so there is wisdom and foolishness."
The characteristic of the theory of Buddha nature is that it regards Buddha nature as the only characteristic of human beings, and transfers the path to Buddhahood to the awakening of one's own "nature" through "seeking within the heart". The understanding and inspiration of one's own practice are the best manifestations.
The central idea of the theory of Buddha-nature that I advocate is the theory of Buddha-nature of "seeing one's nature to become a Buddha", or "the mind is the Buddha", and the view of practice of "sudden enlightenment and seeing one's nature". The so-called "Only the dharma of seeing nature is transmitted, and the sect of destroying evil is born." Nature refers to the inherent possibility of all living beings becoming Buddhas. That is, "the nature of Bodhi is originally pure, but with this mind, one can become a Buddha directly" and "Although people have north and south, the nature of Buddha has no north and south." This idea is in line with the saying in the Nirvana Sutra that "all living beings have Buddha nature".
The Sixth Patriarch Hui Neng also said: "As long as the mind is not unwholesome, the West is not far away; if you have an unwholesome mind, it will be difficult to reach rebirth by reciting the name of Buddha." Huineng opposed leaving the world and talking about Buddhism in vain, advocating that "Buddhism is in the world, it is not separated from the world, and it is found after leaving the world. Bodhi is just like asking for a rabbit's horn."
"If you want to practice cultivation, you can do it at home, not in the temple. If you can practice it at home, you will be like a good person in the East; if you don't practice it in the temple, you will be evil in the West." The Sixth Patriarch Huineng’s words were shocking.
The Sixth Patriarch Huineng talked eloquently: Caring about the interests of others and myself comes out of Mount Sumeru; having evil thoughts is like the sea water rolling; having troubles is like the waves; poisonous thoughts are like evil dragons hurting the body; full of false views are coming out Ghosts and gods are at work. Chasing worldly fame and wealth will lead to fish and turtles running rampant. Greed and anger are hell, and ignorance and obsession are beasts.
Folks and good friends, if you practice the ten good deeds regularly, heaven will be right before your eyes;
If we remove the calculation of interests between people and me, Mount Sumeru will collapse immediately;
Remove the evil thoughts, and the roaring sea water will immediately dry up;
When worries are gone, the waves cease;
The poisonous thoughts are forgotten, and the fish, turtles, and dragons that cause trouble disappear.
When one awakens to the Buddha nature in one's own mind and approaches the Tathagata, one will radiate the great light of wisdom of one's own nature.
"Folks and wise friends, now is the time for interaction. If you have anything you don't understand or want to ask, you can ask it."
As soon as the Sixth Patriarch Huineng finished speaking, a man stood up and raised his hands in the hall. He looked at the Sixth Patriarch Huineng who was sitting cross-legged in the hall and said, "Ah..." He was about to say "Yes" but stopped immediately. Finished.
He realized that the firewood boy in the past was now the famous Sixth Patriarch of Zen Buddhism, so he changed his words and said: "Master Huineng, the Sixth Patriarch, I am the second uncle Huang Tianlei in the village. First of all, I created a zodiac for our Xialu Village. I am deeply proud of you as a big man, and I am even more fortunate that you can go back to your hometown to preach Buddhism and help us get rid of our evil thoughts!"
When Master Huineng, the Sixth Patriarch, heard him mention Huang Tianlei, he immediately remembered that he was the rich man in the village who bullied good and was afraid of evil.
The Sixth Patriarch Huineng said politely: "It turns out to be Second Uncle Huang Tianlei. What do you have to ask?"
Huang Tianlei said, "I heard you talk about cultivation this morning. You said you can practice at home, and you don't necessarily have to become a monk and go to a temple. I don't understand very well, and I want to ask the master for enlightenment."
The Sixth Patriarch Huineng answered: "If you really want to practice, you can practice at home. You don't have to become a monk and go to a temple. If you can practice at home, you will be like an Eastern person with a good heart; if you don't practice in a temple, you will be like a Westerner." The human heart is sinister. As long as the heart is pure, you have reached the Western Pure Land in your own nature."
Huang Tianlei asked again: "How to practice practice at home? I hope Master Aneng can give you some teachings."
The Sixth Patriarch Huineng said: "Let me read you a verse from "Ode to Wuxiang" to see how understanding you are."
"Okay!" Huang Tianlei said sincerely.
The Sixth Patriarch Huineng put his hands together and chanted:
Why bother to keep the precepts when your mind is calm?
What's the use of practicing meditation if you walk straight?
Kindness means filial piety and nurturing of parents;
Righteousness means compassion for each other.
Giving way brings harmony between the superior and the inferior,
If you endure, there will be no harm done.
If you can drill wood to make fire,
The mud grows red lotus.
What tastes bitter is good medicine,
What is offensive must be true advice.
Correction will lead to wisdom,
He who protects his shortcomings is not a virtuous person.
Daily practice is beneficial,
Enlightenment is not achieved by giving money.
Bodhi is only found in the heart,
Why bother seeking mysteries from outside?
I heard that I practice this way.
Heaven is only for now.
After the Sixth Patriarch Hui Neng finished reciting "Ode to Wuxiang", he looked at Huang Tianlei under the hall and said that as long as you practice according to what is said here, it will be like being with the Buddha.
If you don't practice according to this, even if you shave your head and become a monk, what benefit will it have to Buddhism!
After the Sixth Patriarch Huineng finished answering Huang Tianlei's question, he saw that the people present no longer asked questions, but only wanted to listen to his sermon, so he said: "The central idea of Zen that I talked about today is 'seeing one's nature and becoming a Buddha', or 'that is the mind'. That is the Buddha's theory of Buddha's nature and his view on practice of 'sudden enlightenment and seeing nature'. The so-called 'Only Transmission of the Dharma of Seeing Nature' is the sect of breaking evil from the world."
The nature of "sudden enlightenment and seeing nature" here refers to the inherent possibility of all living beings becoming Buddhas. That is, "the nature of Bodhi is originally pure, but with this mind, one can become a Buddha directly" and "Although people have north and south, the nature of Buddha has no north and south." This idea is in line with the saying in the Nirvana Sutra that "all living beings have Buddha nature".
I advocate idealistic Pure Land thinking. It is believed that "people in the East commit sins and recite Buddha's name in order to live in the West. In the West, where do people commit sins and recite Buddha's name and seek rebirth in the West? Everyone who is stupid cannot understand his own nature and does not know the pure land in his body. He wishes to go east and west and realizes that people are everywhere."
"As long as the mind is not evil, the West is not far away; if you have an unwholesome intention, it will be difficult to reach rebirth by chanting Buddha's name." I oppose leaving the world and talking about Buddhism in vain. .
I think: "If you want to practice cultivation, you can do it at home, not in the temple. If you can practice it at home, it will be like a good person in the East; if you don't practice in the temple, it will be like a bad person in the West."
The human body (referring to the human body, which Buddhism believes is composed of the four elements of earth, water, fire, and wind).
(Rule) is a city with gates. The eyes, ears, nose, and tongue are also gates. These are the five gates on the outside, and there is another gate on the inside, which is the mind.
The heart is the land, and the nature is the king. The king lives in the land of the heart. The nature is there when the king is there. When the nature leaves, the king disappears.
When the nature is present, the body and spirit exist; when the nature is gone, the body and spirit are destroyed.
Buddha is born within your own nature, do not pursue it outside the body.
If your own nature is confused, then you are a layman; if your own nature is awakened, then you are the Buddha; if you are compassionate, you are the Guanyin Bodhisattva; if you are kind and generous, you are the Mahasthamaprapta Bodhisattva; if you have a pure heart, you are the Sakyamuni Buddha; if you are fair and upright, you are the Bodhisattva Mahasthamaprapta Amitabha.
If I care about the interests between others and myself, I will come out of Mount Sumeru;
Evil thoughts are like the waters of the sea;
Having troubles is like turbulent waves; having poisonous thoughts is like evil dragons hurting the body; being filled with false views is like ghosts and gods appearing to cause mischief; chasing worldly fame and fortune is like fish and turtles; greed and anger are like hell;
Ignorance and obsession are beasts.
Folks and good friends: If you practice the ten good deeds regularly, heaven will be right before your eyes;
If we remove the calculation of interests between people and me, Mount Sumeru will collapse immediately;
Remove the evil thoughts, and the roaring sea water will immediately dry up;
When worries are gone, the waves cease;
The poisonous thoughts are forgotten, and the fish, turtles, and dragons that cause trouble disappear.
When one awakens to the Buddha nature in one's own mind and approaches the Tathagata, one will radiate the great light of wisdom of one's own nature.
This kind of light illuminates the six doors and purifies the six doors, destroying all the six desires and heavens. When one's own nature is illuminated by light, the three poisons of greed, anger, and ignorance are immediately eliminated, and the sins that lead to hell are also eliminated in an instant.
Reaching such a state of clarity both internally and externally is no different from the Western Pure Land. If we don’t practice in this way, how can we reach the Western Paradise?
Here, I would like to repeat that the Buddha has been talking about sutras for more than 300 years and preaching for 49 years. The twelve classics of Tripitaka are vast and boundless. However, these countless written prajna are not directly related to the origin of Zen. .
You may ask, why is it not directly related to Buddha?
Listen to me: It is said that one day, the Buddha sat down on Lingwu Mountain and picked up a flower to show to the public. At that time, everyone did not know why. Only Kassapa smiled. The Buddha said at that time: "I have the Dharma Eye Store." , the wonderful mind of Nirvana, the formless reality, the subtle method, entrusted to Maha Kassapa." The Buddha then entrusted the method to Maha Kassapa, and the Zen sect began to be passed down.
Buddha Sakyamuni was born in Kunjalawazi in the Western Heaven. He often taught Buddhism in Lingjiu Mountain. The words he often said, "I am the only one in heaven and on earth" became my Buddha's dogma. "Only me" is not the "small self" that is arrogant, but the "big self", which is the Buddha's heart that serves all living beings. We point to the sky with our right hand and the earth with our left hand, which means that the sky is high and the earth is thick, which is infinite. Anyone can share the light of life of the Buddha.
However, Zen Buddhism gradually lost its market in India. Bodhidharma, the 28th ancestor of Indian Zen, fled alone and boarded a merchant ship to drift to Guangzhou. After wandering around, we came to Zhongyue Songshan Mountain.
Shenguang (Huike), a native of Henan, was proficient in worldly studies when he was young. He became a monk in the Longmen Xiangshan Mountain in his prime. Later, he entered the Songshan Shaolin Temple, paid homage to Bodhidharma, asked for enlightenment, and invited him to become a disciple. Bodhidharma refused, so Shenguang was outside the door. Wait. It was windy and snowy, and after a long time, the snow was waist deep. Bodhidharma saw that he was indeed seeking the Dharma sincerely and allowed him to enter. And asked him: "What exactly did you come here to ask for?"
Shenguang replied: "My disciple is not at peace, so I beg my teacher to feel at ease."
Bodhidharma shouted: "Bring your heart, I will protect you!"
Shen Guang said in astonishment: "You can't find your heart!"
Bodhidharma actually said at this time: "I and you are at ease!"
Shenguanghui can suddenly realize it. Troubles are essentially empty, sins and karma have no body, consciousness is silent, and no delusional thoughts move the place of mind. This is enlightenment and the Buddha's way. If you can understand your mind, your Buddha nature will be revealed immediately.
We generally call Bodhidharma the founder of Chinese Zen, and Huike is the second ancestor.
Later, Huike was passed down to the third ancestor Sengcan, who was passed down to the fourth ancestor Daoxin, who was passed down to the fifth ancestor Hongren.
Shenxiu Botong Sanzang was the great disciple of the Fifth Patriarch Hongren. He preached scriptures and taught people all over the world. People at that time regarded him as the descendant of the Fifth Patriarch.
