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

Buddhism

Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or illus...

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

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

The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...

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

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

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

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

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

The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...

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

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

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

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

Buddha The Universal Life
Zen conceives Buddha as a Being, who moves, stirs, inspires, ...

Great Men And Nature
All great men, whether they be poets or scientists or religio...

The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...

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 ...

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

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




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 1809