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Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...

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

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

Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...

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

Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period,[FN#90] and after the dow...

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

Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...

Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...

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

The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followi...

Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...

Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...

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

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

Buddha Is Unnamable
Give a definite name to Deity, He would be no more than what ...

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

Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...

The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...

Zazen Or The Sitting In Meditation
Habit comes out of practice, and forms character by degrees, ...

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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