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Buddhism

Change As Seen By Zen
Zen, like Hinayanism, does not deny the doctrine of Transienc...

The Establishment Of The Rin Zai School Of Zen In Japan
The Lin Tsi school was started by Nan Yoh, a prominent d...

The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...

Man Is Bad-natured According To Siun Tsz Jun-shi
The weaknesses of Mencius's theory are fully exposed by anoth...

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

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

The Great Person And Small Person
For these reasons Zen proposes to call man Buddha-natured or ...

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

Wang Yang Ming O-yo-mei And A Thief
One evening when Wang was giving a lecture to a number of stu...

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

Scripture Is No More Than Waste Paper
Zen is not based on any particular sutra, either of Mahaya...

The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...

The Buddha Of Mercy
Milton says: "Virtue may be assailed, but never hurt; Sur...

Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...

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

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

The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of ...

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

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

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




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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