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Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...

The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...

Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...

There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...

The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...

Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches Bud...

The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...

Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...

A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...

The Second And The Third Patriarchs
After the death of the First Patriarch, in A.D. 528, Hwui Ko ...

Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...

The Fourth Patriarch And The Emperor Tai Tsung (tai-so)
The Third[FN#40] Patriarch was succeeded by Tao Sin (Do-shin)...

Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...

Zazen And The Forgetting Of Self
Zazen is a most effectual means of destroying selfishness, th...

The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...

The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...

The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...

Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...

Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...

The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...




Flight Of The Sixth Patriarch








On the following morning the news of what had happened during the
night flew from mouth to mouth, and some of the enraged brothers
attempted to pursue the worthy fugitive. The foremost among them,
Hwui Ming (E-myo), overtook the Sixth Patriarch at a mountain pass
not very far from the Monastery. Then Hwui Nang, laying down the
Kachaya on a rock by the road, addressed the pursuer: This is a mere
symbol of the patriarchal authority, and it is not a thing to be
obtained by force. Take it along with you, if you long for it.
Upon this Hwui Ming, who began to be ashamed of his base act, tried
to lift the Kachaya, but in vain, for it was, as he felt, as heavy as
the rock itself. At last he said to the Sixth Patriarch: I have
come here, my brother, not for the sake of this robe, but for the
sake of the Law. Grant my hearty desire of getting Enlightened.
If you have come for the Law, replied Hwui Nang, you must put an
end to all your struggles and longings. Think neither of good nor of
evil (make your mind pure from all idle thoughts), then see how is,
Hwui Ming, your original (mental) physiognomy! Being thus
questioned, Ming found in an instant the Divine Light of Buddha
within himself, and became a disciple of the Sixth Patriarch.






Next: The Development Of The Southern And Of The Northern School Of Zen

Previous: The Spiritual Attainment Of The Sixth Patriarch



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