The way The "goal" Background Chinese texts Classical Post-classical Contemporary Zen in Japan Seon in Korea Thiền in Vietnam Western Zen Dazu Huike (487–593;[a] Chinese: 大祖慧可; pinyin: Dàzǔ Huìkě; Wade–Giles: Ta-tsu Hui-k'o; Japanese pronunciation: Taiso Eka) is considered the Second Patriarch of Chan Buddhism and the twenty-ninth since Gautama Buddha.

The Hsu kao-seng chuan says that Huike was born in Hu-lao (Sishui, modern Xingyang, Henan) and his secular name was Shénguāng (神光, Wade–Giles: Shen-kuang; Japanese: Shinko).

A scholar in both Buddhist scriptures and classical Chinese texts, including Taoism, Huike was considered enlightened but criticised for not having a teacher.

It was during the time of upheaval that Huike sought refuge in the mountains near the Yangtze River and met Sengcan who was to become his successor and the Third Chinese Patriarch of Chan.

(ibid) The Wudeng Huiyan (Compendium of Five Lamps), compiled by Dachuan Lingyin Puji (1179–1253), claims that Huike lived to the age of one-hundred seven.

[4] Later, the Tang dynasty emperor, De Zong, gave Huike the honorific name Dazu ("Great Ancestor").

Bodhidharma refused, saying, "How can you hope for true religion with little virtue, little wisdom, a shallow heart, and an arrogant mind?

"[6] Finally, to prove his resolve, Huike cut off his left arm and presented it to the First Patriarch as a token of his sincerity.

"[9]Bodhidharma passed on the symbolic robe and bowl of dharma succession to Huike and, some texts claim, a copy of the Lankavatara Sutra.

There is little doubt that Huike practiced and promoted meditation (as opposed to sutra commentary) as the method to reach understanding of true Buddhism.

Tao-hsuan referred to Huike (and others) as dhyana masters (Wade–Giles: ch'an-shih; Japanese: zenji), highlighting the importance of meditation practice in these early years of Chan development.

One of the most important characteristics of the early Chán of Bodhidharma and Huike was the sudden approach to enlightenment rather than the Indian yogic meditation which advocated concentration and gradual self-perfection.