The Two most Famous Buddhist Verses in Zen Buddhism

If you were the Fifth Ancestor of Zen Buddhism in China, you had to choose your successor according to the following two verses submitted by two followers: Who would you choose?

身是菩提樹，心如明鏡台，時時勤拂拭，勿使惹塵埃。（神秀）

“Body is the Bodhi tree, the mind is like a bright mirror’s stand. Always strive to wipe it clean, do not let it gather dust.” （Shenxiu）

菩提本無樹，明鏡亦非臺; 本來無一物，何處惹塵埃 。（惠能 ）

“There is no Bodhi-tree, nor stand of a bright mirror.Since all is void, where does the dust arise?” （Huineng ）

Zen Buddhism, also known as Chan Buddhism, is a school of Mahayana Buddhism that originated in China. It is characterized by its emphasis on direct experience and meditation as a means to attain enlightenment.

Zen Buddhism places great importance on the concept of “awakening” or “enlightenment” and the realization of one’s true nature.

The Fifth Ancestor of Zen Buddhism in China, Hongren (弘忍）, asked his followers to tell him what they think one’s true nature (Buddha-nature) is. He told them he would choose his successor, i.e., Sixth Ancestor of Zen Buddhism, based on their answers

So came the above two verses by Shenxiu and Huineng. They look similar because Shenxiu had submitted first and Huineng submitted after he heard Shenxiu’s verse.

Who will you choose?

PAUSE, read the verses again.

Bodhi Tree : The Buddha attained Enlightenment under this tree

Image From WikiMedia Commons

Zen Garden : Image from WikiMedia Commons

Hongren chose Huineng (the author of the second verse) as The Sixth Ancestor of Zen Buddhism.

Comparison of the two verses

“Body is the Bodhi tree, the mind is like a bright mirror’s stand. Always strive to wipe it clean, do not let it gather dust.” （Shenxiu）

Shenxiu’s verse reflects a gradual approach to enlightenment, emphasizing discipline, meditation, and constant vigilance in maintaining the purity of mind (the mirror)

Here, the body (the Bodhi tree, under which the Buddha attained enlightenment ) is the basis for achieving Bodhi (enlightenment), and the mind is likened to a mirror that must be kept clear of dust through continual practice.

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“There is no Bodhi-tree, nor stand of a bright mirror. Since all is void, where does the dust arise?” （Huineng ）

Huineng dismissed the analogy of true-nature (Buddha nature) as tree (body) or mirror (mind).

It suggests that true nature is not limited or confined to any particular form or concept. Instead, it emphasizes the emptiness and inherent voidness of all concepts because of the dependent origination (the principle that all phenomena arise in interdependence and are interconnected. Nothing exists in isolation; everything is conditioned by something else). This perspective emphasizes the immediate realization of one’s true nature beyond any conceptual or dualistic framework.

The Buddha-nature is always there: no Birth no Death, no Defilement no Purity, no Increasing no Decreasing, never is it polluted, there is no dust to be wiped away.

Sometimes, clouds will block your sight of the moon, but the moon is always there, and the cloud won’t pollute the moon. So, there is no need to “clean” the moon. When the clouds move away, the moon will manifest.

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Gradual and Sudden Enlightenment Approaches in Zen Buddhism

• Gradual Enlightenment is the approach that emphasizes a step-by-step process towards enlightenment. This might involve practices like meditation, mindfulness, ethical precepts, studying sutras, and other Buddhist practices. Over time, these practices are believed to purify the mind and lead the practitioner closer to enlightenment. This is the approach that is suggested by Shenxiu’s verse.
• Sudden Enlightenment, on the other hand, suggests that realization of one’s true nature can happen instantaneously, without a gradual process. This view views our Buddha-nature as always present and can be realized directly at any moment, as suggested by Huineng’s verse. This approach is often associated with the use of certain Zen techniques designed to bring about sudden insight, such as koans (paradoxical riddles or statements used in Zen practice).

Where does the dust come from?

The dust comes from our three poisons: Greed, Hatred and Ignorance

• Greed – excessive desire for possessions, wealth, power, fame, sensual pleasures, etc.
• Hatred – feelings of anger, irritation, resentment, bitterness, and animosity towards others.
• Ignorance – not seeing reality clearly; attachment to false views.

The three poisons : rooster (greed) , snake (hatred) and pig (ignorance)

Image from WikiMedia Commons

The ultimate spirit of Buddhism does not lie in greedily seeking blessings and fortune in the three lifetimes, but in overcoming afflictions and striving towards complete liberation.

The Shenxiu’s verse emphasizes the importance of maintaining a clear and pure mind, continuously removing distractions and attachments that can hinder spiritual progress.

Huineng‘s verse, emphasizes the inherent purity and clarity of the Buddha -nature , free from any attachments or defilements.

Why don’t we need to wipe away the dust?

心平何勞持戒？行直何用修禪？(惠能)

“If the mind is at peace, why bother to uphold precepts? If one acts uprightly, what’s the use of practicing meditation?” （Huineng ）

• Ordinary people often feel fear when they hear about upholding precepts, thinking it will restrict them. But those who uphold the precepts attain true freedom by not harming others. The most important thing about upholding precepts is to tame the mind.
• If we can maintain an impartial mind of compassion towards all things in the world, without discrimination or prejudice, there is no need to uphold precepts.
• When actions are upright, what use is there in meditation?Meditation helps you to illuminate the mind and perceive one’s true nature.
• So, if your actions are not affected by the three poisons, you don’t need to take meditation.
• Meditation has become a popular trend. However, grinding bricks cannot make a mirror, and just sitting in meditation cannot lead to Buddhahood.

Which approach is better ?

One may tend to conclude that Huineng’s teaching is better than that of Shenxiu’s; otherwise, Huineng won’t become the Sixth Master.

My answer is NO.

You are asking the wrong question. It is like asking whether playing basketball or football is better. The answer is : it depends on you, not the balls.

Different individuals may have different inclinations and preferences when it comes to religious practice. Some may find the step-by-step process of gradual enlightenment more suitable for them, while others may resonate more with the idea of sudden awakening.

法即無頓漸，迷悟有遲疾 (惠能)

The Dharma itself is without distinction between sudden or gradual. It is only the delusion and awakening of people that can be slow or fast. （Huineng ）

Most people, including me, are “slow” learners in Buddhism. We should practice Huineng‘s “Always strive to wipe it clean; do not let it gather dust.”

Only those who have great wisdom (慧根）in Buddhism can attain Huineng’s “Since all is void, Where does the dust arise?” perspective.

Anyway, I don’t think these two approaches are mutually exclusive. Even followers of Huineng will wipe their minds every moment.

Let us wipe our minds now.

If you want to learn more about Zen, I recommend an excellent article ,

“Western Zen and Buddhist Zen” by Konaru Shaku

If you want to learn the basic teachings of Huineng, I recommend another excellent article,

“The Dharma Jewel Platform Sutra: A Precious Gem in Buddhism”

by Andrew Johnson

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