Informational Site NetworkInformational Site Network
Privacy
 
   Home - Samurai - Code of Honor - Courage - Samuri Religion - History of Buddism

Buddhism

Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...

Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, see...

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

Difficulties Are No Match For The Optimist
How can we suppose that we, the children of Buddha, are put a...

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

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

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

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

The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...

Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...

Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...

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

Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...

The Fifth And The Sixth Patriarchs
Tao Sin transmitted the Law to Hung Jan (Ko-nin), who being e...

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

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

Zen And The Regent Generals Of The Ho-jo Period
No wonder, then, that the representatives of the Samurai clas...

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

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




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 del.icio.us Add to Reddit Add to Digg Add to Del.icio.us Add to Google Add to Twitter Add to Stumble Upon
Add to Informational Site Network
Report
Privacy
SHAREADD TO EBOOK


Viewed 1572