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Buddhism

Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...

Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of ...

Each Smile A Hymn Each Kindly Word A Prayer
The glorious sun of Buddha-nature shines in the zenith of Enl...

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

Idealism Is A Potent Medicine For Self-created Mental Disease
In so far as Buddhist idealism refers to the world of sense, ...

The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch ...

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

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

Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...

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

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

The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...

There Is No Mortal Who Is Purely Moral
By nature man should be either good or bad; or he should be g...

The Bad Are The Good In The Egg
This is not only the case with a robber or a murderer, but al...

There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...

Zen Is Iconoclastic
For the followers of Bodhidharma, however, this conception of...

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

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

Real Self
If there be no individual soul either in mind or body, where ...

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




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, 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.


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



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