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After Hui-yuan there came into prominence one of his disciples, Tao-seng ( -434), who with his disciple, Tao-you, developed the doctrine of "Sudden Awakening," as against the almost universal belief in the "Gradual Attainment," that thereafter entered into Chinese Buddhism to condition its distinctive characteristic. By this teaching the old conception of the gradual attainment of Buddhahood through myriads of kotis of re-births was challenged and in its place was offered, through the right concentration of dhyana, the possibility of sudden and perfect enlightenment. The Chinese Ch’an Buddhism that came to monopolise the religious field was the mingling of these two distinctively Chinese elements: A more strenuous dhyana, and the possibility of a sudden awakening and attainment of enlightenment, with the Indian philosophy of the Mahayana.

The next outstanding name, and the one to whom is usually given the chief credit for being the founder of Ch’an Buddhism in China, is Bodhidharma. He was an Indian monk of princely family who must have arrived in South China about 470 A.D., and who lived and travelled in China for fifty years until about 520. This length of stay in China is much longer than is usually given but it appears to be necessary to account for all that is recorded concerning him. He must have been a most extraordinary man, a great personality, stubborn, taciturn, gruff and positive, but withal, honest, straightforward and clear minded. There are two incidents in his life that will bear repeating. Emperor Wu of Liang was very favorably inclined toward Buddhism; he founded temples, supported monks, and translated scriptures, but when he asked Bodhidharma during an interview what credit he had earned, the gruff old monk replied, "None whatever, your majesty." To the question, "What is the first principle of the holy doctrine?" Bodhidharma replied, "Vast emptiness, and there is nothing in it to be called 'holy,' Sire."