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Man Is Neither Good-natured Nor Bad-natured According To Su Shi
(So-shoku). The difficulty may be avoided by a theory given ...

The Parable Of The Monk And The Stupid Woman
The confused or unenlightened may be compared with a monk and...

The Four Alternatives And The Five Categories
There are, according to Zen, the four classes of religious an...

The Theory Of Buddha-nature Adequately Explains The Ethical States Of Man
This theory of Buddha-nature enables us to get an insight int...

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

The Absolute And Reality Are But An Abstraction
A grain of sand you, trample upon has a deeper significance t...

Idealistic Scepticism Concerning Religion And Morality
Similarly, it is the case with religion and morality. If we ...

The Third Step In The Mental Training
To be the lord of mind is more essential to Enlightenment, wh...

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

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

Great Men And Nature
All great men, whether they be poets or scientists or religio...

There Is No Mortal Who Is Non-moral Or Purely Immoral
The same is the case with the third and the fourth class of p...

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

The Parable Of The Robber Kih
Chwang Tsz (So-shi) remarks in a humorous way to the followin...

A Sutra Equal In Size To The Whole World
The holy writ that Zen masters admire is not one of parchment...

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

Buddha Dwelling In The Individual Mind
Enlightened Consciousness in the individual mind acquires for...

The Introduction Of The So-to School Of Zen
This school was started by Tsing-Yuen (Sei-gen), an emine...

The Awakening Of The Innermost Wisdom
Having set ourselves free from the misconception of Self, nex...

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




The Development Of The Southern And Of The Northern School Of Zen








After the death of the Fifth Patriarch the venerable Shang Siu,
though not the legitimate successor of his master, was not inactive
in the propagation of the faith, and gathered about him a number of
enthusiastic admirers. This led to the foundation of the Northern
school of Zen in opposition to the Southern school led by the Sixth
Patriarch. The Empress Tseh Tien Wa Heu, the real ruler of
China at that time, was an admirer of Shang Siu, and patronized his
school, which nevertheless made no further development.


The Emperor Chung Tsung (Chu-so, A.D. 684-704) was a nominal
sovereign, and the Empress was the real ruler from A.D. 684 to 705.


In the meanwhile the Sixth Patriarch, who had gone to the South,
arrived at the Fah Sing Monastery in Kwang Cheu, where Yin Tsung
(In-shu), the abbot, was giving lectures on the Mahayana sutras to a
number of student monks. It was towards evening that he happened to
overhear two monks of the Monastery discussing about the flag
floating in air. One of them said: "It is the wind that moves in
reality, but not the flag." "No," objected the other, "it is the
flag that moves in reality, but not the wind." Thus each of them
insisted on his own one-sided view, and came to no proper conclusion.
Then the Sixth Patriarch introduced himself and said to them: "It is
neither the wind nor the flag, but your mind that moves in reality."
Yin Tsung, having heard these words of the stranger, was greatly
astonished, and thought the latter should have been an extraordinary
personage. And when he found the man to be the Sixth Patriarch of
Zen, he and all his disciples decided to follow Zen under the master.
Consequently Hwui Nang, still clad like a layman, changed his
clothes, and began his patriarchal career at that Monastery. This is
the starting-point of the great development of Zen in China.





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Previous: Flight Of The Sixth Patriarch



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