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Buddhism

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

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

Enlightenment Is Beyond Description And Analysis
In the foregoing chapters we have had several occasions to re...

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

The Law Of Balance In Life
It is also the case with human affairs. Social positions hig...

Sutras Used By Zen Masters
Ten Dai failed to explain away the discrepancies and contradi...

Missionary Activity Of The Sixth Patriarch
As we have seen above, the Sixth Patriarch was a great genius...

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

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

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

Enlightened Consciousness
In addition to these considerations, which mainly depend on i...

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

The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...

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

The Next Step In The Mental Training
In the next place we have to strive to be the master of our b...

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...

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

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

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

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




The Second And The Third Patriarchs








After the death of the First Patriarch, in A.D. 528, Hwui Ko did his
best to propagate the new faith over sixty years. On one occasion a
man suffering from some chronic disease called on him, and requested
him in earnest: "Pray, Reverend Sir, be my confessor and grant me
absolution, for I suffer long from an incurable disease." "Bring out
your sin (if there be such a thing as sin)," replied the Second
Patriarch, "here before me. I shall grant you absolution." "It is
impossible," said the man after a short consideration, "to seek out
my sin." "Then," exclaimed the master, "I have absolved you.
Henceforth live up to Buddha, Dharma, and Samgha." "I know,
your reverence," said the man, "that you belong to Samgha; but what
are Buddha and Dharma?" "Buddha is Mind itself. Mind itself is
Dharma. Buddha is identical with Dharma. So is Samgha." "Then I
understand," replied the man, "there is no such thing as sin within
my body nor without it, nor anywhere else. Mind is beyond and above
sin. It is no other than Buddha and Dharma." Thereupon the Second
Patriarch saw the man was well qualified to be taught in the new
faith, and converted him, giving him the name of Sang Tsung (So-san).
After two years' instruction and discipline, he bestowed on
Sang Tsung the Kachaya handed down from Bodhidharma, and authorized
him as the Third Patriarch. It is by Sang Tsung that the doctrine of
Zen was first reduced to writing by his composition of Sin Sin
Ming (Sin zin-mei, On Faith and Mind), a metrical exposition of the
faith.


The so-called Three Treasures of the Buddha, the Law, and
the Order.

The Second Patriarch died in A.D. 593--that is, sixty-five
years after the departure of the First Patriarch.

A good many commentaries were written on the book, and it is
considered as one of the best books on Zen.






Next: The Fourth Patriarch And The Emperor Tai Tsung Tai-so

Previous: Bodhidharma's Disciples And The Transmission Of The Law



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