How to Draw.ca - Learn to how draw. Visit How to Draw.caInformational Site Network Informational
Privacy
   Home - Samurai - Code of Honor - Courage - Samuri Religion - History of Buddism

Samurai

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

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

Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...

Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...

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

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 ...

Nature And Her Lesson
Nature offers us nectar and ambrosia every day, and everywher...

The Manliness Of The Zen Monk And Of The Samurai
Thirdly, both the Zen monk and the Samurai were distinguished...

Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that su...

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

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

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

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

Where Then Does The Error Lie?
Where, then, does the error lie in the four possible proposit...

All The Worlds In Ten Directions Are Buddha's Holy Land
We are to resume this problem in the following chapter. Suff...

Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...

The Application Of The Law Of Causation To Morals
Although it may be needless to state here the law of causatio...

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

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

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




The Fifth And The Sixth Patriarchs








Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being educated
from infancy, distinguished himself as the Abbot of the Hwang Mei
Monastery at Ki Cheu. The Fifth Patriarch, according to his
biographer, gathered about him seven hundred pupils, who came from
all quarters. Of these seven hundred pupils the venerable Shang Sin
(Jin-shu) was most noted for his learning and virtues, and he might
have become the legitimate successor of Hung Jan, had not the Kachaya
of Bodhidharma been carried away by a poor farmer's son of Sin Cheu.
Hwui Nang, the Sixth Patriarch, seems to have been born a Zen
teacher. The spiritual light of Buddha first flashed in his mind
when he happened to hear a monk reciting a sutra. On questioning the
monk, be learned that the book was
Vajracchedika-prajnya-paramita-sutra,[FN#42] and that Hung Jan, the
Abbot of the Hwang Mei Monastery, was used to make his disciples
recite the book that it might help them in their spiritual
discipline. Hereupon he made up his mind to practise Zen, and called
on Hung Jan at the Monastery. Who are you, demanded the Fifth
Patriarch, and whence have you come? I am a son of the farmer,
replied the man, of Sin Cheu in the South of Ta Yu Ling. What has
brought you here? asked the master again. I have no other purpose
than to attain to Buddhahood, answered the man. O, you, people of
the South, exclaimed the patriarch, you are not endowed with the
nature of Buddha. There may be some difference between the
Southern and the Northern people, objected the man, but how could
you distinguish one from the other as to the nature of Buddha? The
teacher recognized a genius in the man, but he did not admit the
promising newcomer into the order, so Hwui Nang had to stay in the
Monastery for eight months as a pounder of rice in order to qualify
himself to be a Zen teacher.


[FN#42] The book was translated into Chinese by Kumarajiva in A.D.
384. 417; also by Bodhiruci in A.D. 509, and by Paramartha in A.D.
592; then by Hiuen Tsang in A.D. 648. Many commentaries have been
written on it by the prominent Buddhist authors of China and Japan.






Next: The Spiritual Attainment Of The Sixth Patriarch

Previous: The Fourth Patriarch And The Emperor Tai Tsung (tai-so)



Add to del.icio.us Add to Reddit Add to Digg Add to Del.icio.us Add to Google Add to Twitter Add to Stumble Upon
Add to Informational Site Network
Report
Privacy
SHAREADD TO EBOOK


Viewed 2951