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Buddhism

The Honest Poverty Of The Zen Monk And The Samurai
Secondly, the so-called honest poverty is a characteristic of...

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

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

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

Idealistic Scepticism Concerning Objective Reality
But extreme Idealism identifies 'to be' with 'to be known,' a...

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

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

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

The Five Ranks Of Merit
Thus far we have stated how to train our body and mind accord...

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

Let Go Of Your Idle Thoughts
A famous Zenist, Mu-go-koku-shi, is said to have replied ...

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

The Ten Pictures Of The Cowherd
The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese...

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

The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...

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

Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...

The Development Of The Southern And Of The Northern School Of Zen
After the death of the Fifth Patriarch the venerable Shang Si...

Hinayanism And Its Doctrine
The doctrine of Transience was the first entrance gate of Hin...

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




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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