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Buddhism

Our Conception Of Buddha Is Not Final
Has, then, the divine nature of Universal Spirit been complet...

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

Man Is Not Good-natured Nor Bad-natured But Buddha-natured
We have had already occasion to observe that Zen teaches Bud...

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

Do Thy Best And Leave The Rest To Providence
There is another point of view which enables us to enjoy life...

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

The Courage And The Composure Of Mind Of The Zen Monk And Of The Samurai
Fourthly, our Samurai encountered death, as is well known, wi...

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

The Creative Force Of Nature And Humanity
The innate tendency of self-preservation, which manifests its...

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

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

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

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

Zen And Nirvana
The beatitude of Zen is Nirvana, not in the Hinayanistic sens...

The Disciples Under The Sixth Patriarch
Some time after this the Sixth Patriarch settled himself down...

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

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

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

The Fourth Patriarch And The Emperor Tai Tsung Tai-so
The Third Patriarch was succeeded by Tao Sin (Do-shin), who ...

The Beatitude Of Zen
We are far from denying, as already shown in the foregoing ch...




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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