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

The Social State Of Japan When Zen Was Established By Ei-sai And Do-gen
Now we have to observe the condition of the country when Zen ...

Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...

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

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

Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...

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

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

Three Important Elements Of Zen
To understand how Zen developed during some four hundred year...

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

Everything Is Living According To Zen
Everything alive has a strong innate tendency to preserve its...

Bodhidharma's Disciples And The Transmission Of The Law[fn#31]
[FN#31] For details, see Chwen Tang Luh and Den Ka Roku, b...

The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...

Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

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

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

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

Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...

Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...

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




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.






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