Xlf.ca Home Samurai Code of Honor Courage Samuri Religion - History of Buddism

Buddhism

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 e...

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

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 ...

The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the ...

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

The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...

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

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

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

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

The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth ma...

The World Is In The Making
Our assertion is far from assuming that life is now complete,...

The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...

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

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

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

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

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

The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...




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



Add to Informational Site Network
Report
Privacy
ADD TO EBOOK


Viewed 2219