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

The Mystery Of Life
Thus far we have pointed out the inevitable conflictions in l...

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

Man Is Neither Good-natured Nor Bad-natured According To Su Shi
(So-shoku). The difficulty may be avoided by a theory given ...

How To Worship Buddha
The author of Vimalakirtti-nirdeca-sutra well explains our at...

Let Go Of Your Idle Thoughts
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Real Self
If there be no individual soul either in mind or body, where ...

Life And Change
Transformation and change are the essential features of life;...

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

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

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

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

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

Calmness Of Mind
The Yogi breathing above mentioned is fit rather for physical...

Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period, and after the downfall o...

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

Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired ...

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

Man Is Both Good-natured And Bad-natured According To Yan Hiung Yo-yu
According to Yang Hiung and his followers, good is no less re...

The Ancient Buddhist Pantheon
The ancient Buddhist pantheon was full of deities or Buddhas,...




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, the real ruler of
China at that time, was an admirer of Shang Siu, and patronized his
school, which nevertheless made no further development.


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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