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

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

The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...

Zen Under The Toku-gana Shogunate
Peace was at last restored by Iye-yasu, the founder of the To...

Enlightened Consciousness
In addition to these considerations, which mainly depend on i...

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...

Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...

The Ten Pictures Of The Cowherd
[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a...

Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated[FN#29] land for the s...

Zen In The Dark Age
The latter half of the Ashikaga period was the age of arms an...

Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...

Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...

Life And Change
A peculiar phase of life is change which appears in the form ...

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

Epicureanism And Life
There are a good many people always buoyant in spirit and mir...

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

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

Great Men And Nature
All great men, whether they be poets or scientists or religio...

Poetical Intuition And Zen
Since Universal Life or Spirit permeates the universe, the po...

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

After the death of the Fifth Patriarch the venerable Shang Siu,
though not the legitimate successor of his master, was not inactive
in the propagation of the faith, and gathered about him a number of
enthusiastic admirers. This led to the foundation of the Northern
school of Zen in opposition to the Southern school led by the Sixth
Patriarch. The Empress Tseh Tien Wa Heu,[FN#45] the real ruler of
China at that time, was an admirer of Shang Siu, and patronized his
school, which nevertheless made no further development.

[FN#45] The Emperor Chung Tsung (Chu-so, A.D. 684-704) was a nominal
sovereign, and the Empress was the real ruler from A.D. 684 to 705.

In the meanwhile the Sixth Patriarch, who had gone to the South,
arrived at the Fah Sing Monastery in Kwang Cheu, where Yin Tsung
(In-shu), the abbot, was giving lectures on the Mahayana sutras to a
number of student monks. It was towards evening that he happened to
overhear two monks of the Monastery discussing about the flag
floating in air. One of them said: It is the wind that moves in
reality, but not the flag. No, objected the other, it is the
flag that moves in reality, but not the wind. Thus each of them
insisted on his own one-sided view, and came to no proper conclusion.
Then the Sixth Patriarch introduced himself and said to them: It is
neither the wind nor the flag, but your mind that moves in reality.
Yin Tsung, having heard these words of the stranger, was greatly
astonished, and thought the latter should have been an extraordinary
personage. And when he found the man to be the Sixth Patriarch of
Zen, he and all his disciples decided to follow Zen under the master.
Consequently Hwui Nang, still clad like a layman, changed his
clothes, and began his patriarchal career at that Monastery. This is
the starting-point of the great development of Zen in China.

Next: Missionary Activity Of The Sixth Patriarch

Previous: Flight Of The Sixth Patriarch

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