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Buddhism

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

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

An Illusion Concerning Appearance And Reality
To get Enlightened we must next dispel an illusion respecting...

The Examination Of The Notion Of Self
The belief in immortality is based on the strong instinct of ...

Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...

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

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

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

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

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

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

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

Nature Is The Mother Of All Things
Furthermore, man has come into existence out of Nature. He i...

Enlightenment Implies An Insight Into The Nature Of Self
We cannot pass over, however, this weighty problem without sa...

Zen And Idealism
Next Zen makes use of Idealism as explained by the Dharmalaks...

Introduction Of Zen Into China By Bodhidharma
An epoch-making event took place in the Buddhist history of C...

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

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

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

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




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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