Buddhism Origin Of Zen In India
To-day Zen as a living faith can be found in its pure form on...
Bodhidharma's Disciples And The Transmission Of The Law
For details, see Chwen Tang Luh and Den Ka Roku, by Kei Z...
The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followin...
The Law Of Balance
Nature governs the world with her law of balance. She puts t...
Universal Life Is Universal Spirit
These considerations naturally lead us to see that Universal ...
Flight Of The Sixth Patriarch
On the following morning the news of what had happened during...
Where Does The Root Of The Illusion Lie?
Now let us examine where illusion lies hidden from the view o...
The Breathing Exercise Of The Yogi
Breathing exercise is one of the practices of Yoga, and somew...
Life Consists In Conflict
Life consists in conflict. So long as man remains a social a...
Shakya Muni And The Prodigal Son
A great trouble with us is that we do not believe in half the...
The Resemblance Of The Zen Monk To The Samurai
Let us point out in brief the similarities between Zen and Ja...
Retribution In The Past The Present And The Future Life
Then a question suggests itself: If there be no soul that sur...
Thing-in-itself Means Thing-knowerless
How, then, did philosophers come to consider reality to be un...
Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or
Zen Is Not Nihilistic
Zen judged from ancient Zen masters' aphorisms may seem, at t...
The Irrationality Of The Belief Of Immortality
Occidental minds believe in a mysterious entity under the nam...
The Buddha Of Mercy
"Virtue may be assailed, but never hurt;
Zen And Supernatural Power
Yoga claims that various supernatural powers can be acquired
The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...
Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...
The Spiritual Attainment Of The Sixth Patriarch
Some time before his death (in 675 A.D.) the Fifth Patriarch
announced to all disciples that the Spirit of Shakya Muni is hard to
realize, that they should express their own views on it, on condition
that anyone who could prove his right realization should be given
with the Kachaya and created the Sixth Patriarch. Then the venerable
Sung Siu, the head of the seven hundred disciples, who was considered
by his brothers to be the man entitled to the honour, composed the
"The body is the Bodhi-tree.
The mind is like a mirror bright on its stand.
Dust it and wipe it from time to time,
Lest it be dimmed by dust and dirt."
The idea expressed by these lines is clear enough. Body is
likened to the Bodhi-tree, under which Shakya Muni attained to his
supreme enlightenment; for it is not in another body in the future
existence, but in this very body that one had to get enlightened.
And mind is pure and bright in its nature like a mirror, but the dirt
and dust of passions and of low desires often pollute and dim it.
Therefore one should dust and wipe it from time to time in order to
keep it bright.
All who read these lines thought that the writer was worthy of the
expected reward, and the Fifth Patriarch also, appreciating the
significance of the verses, said: "If men in the future would
practise Zen according to this view, they would acquire an excellent
result." Hwui Nang, the rice-pounder, hearing of them, however,
secretly remarked that they are beautiful, but hardly expressive of
the Spirit of Shakya Muni, and wrote his own verses, which ran as
"There is no Bodhi-tree,
Nor is there a mirror stand.
Nothing exists from the first
What can be dimmed by dust and dirt?"
These verses have often been misunderstood as expressive of
a nihilistic view, but the real meaning is anything but nihilistic.
Mind is pure and bright in its essence. It is always free from
passions and mean desires, just as the sun is always bright, despite
of cloud and mist that cover its face. Therefore one must get an
insight into this essential nature of Mind, and realize that one has
no mean desires and passions from the first, and also that there is
no tree of Bodhi nor the mirror of Enlightenment without him, but
they are within him.
Perhaps nobody ever dreamed such an insignificant fellow as the
rice-pounder could surpass the venerable scholar in a religious
insight, but the Fifth Patriarch saw at once an Enlightened Soul
expressed in those lines; therefore he made up his mind to give the
Kachaya to the writer, in whom he found a great spiritual leader of
future generations. But he did it secretly at midnight, lest some of
the disciples from envy do violence to Hwui Nang. He was, moreover,
cautious enough to advise his successor to leave the Monastery at
once, and go back to the South, that the latter might conceal his
Enlightenment until a time would come for his missionary activities.
Next: Flight Of The Sixth Patriarch
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