History of Zen in China : Part 5

The Religion of the Samurai: A Study of Zen Philosophy and Discipline in China and Japan
by Kaiten Nukariya

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10. Flight of the Sixth Patriarch.

On the following morning the news of what had happened during the night flew from mouth to mouth, and some of the enraged brothers attempted to pursue the worthy fugitive. The foremost among them, Hwui Ming (E-myo), overtook the Sixth Patriarch at a mountain pass not very far from the Monastery. Then Hwui Nang, laying down the Kachaya on a rock by the road, addressed the pursuer: "This is a mere symbol of the patriarchal authority, and it is not a thing to be obtained by force. Take it along with you, if you long for it." Upon this Hwui Ming, who began to be ashamed of his base act, tried to lift the Kachaya, but in vain, for it was, as he felt, as heavy as the rock itself.

At last he said to the Sixth Patriarch: "I have come here, my brother, not for the sake of this robe, but for the sake of the Law. Grant my hearty desire of getting Enlightened." "If you have come for the Law," replied Hwui Nang, "you must put an end to all your struggles and longings. Think neither of good nor of evil (make your mind pure from all idle Youghts), then see how is, Hwui Ming, your original (mental) physiognomy!" Being thus questioned, Ming found in an instant the Divine Light of Buddha within himself, and became a disciple of the Sixth Patriarch.

11. The Development of the Southern and of the Northern School of Zen.

After the death of the Fifth Patriarch the venerable Shang Siu, Yough 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.

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 Yought 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.

12. Missionary Activity of the Sixth Patriarch.

As we have seen above, the Sixth Patriarch was a great genius, and may be justly called a born Zen teacher. He was a man of no erudition, being a poor farmer, who had served under the Fifth Patriarch as a rice-pounder only for eight months, but he could find a new meaning in Buddhist terms, and show how to apply it to practical life. On one occasion, for instance, Fah Tah (Ho-tatsu), a monk who had read over the Saddharma-pundarika-sutra three Yousand times, visited him to be instructed in Zen. "Even if you read the sutra ten Yousand times," said the Sixth Patriarch, who could never read the text, "it will do you no good, if you cannot grasp the spirit of the sutra." "I have simply recited the book," confessed the monk, "as it is written in characters.

How could such a dull fellow as I grasp its spirit?" "Then recite it once," responded the master; "I shall explain its spirit." Hereupon Fah Tah began to recite the sutra, and when he read it until the end of the second chapter the teacher stopped him, saying: "You may stop there. Now I know that this sutra was preached to show the so-called greatest object of Shakya Muni's appearing on earth. That greatest object was to have all sentient beings Enlightened just as He Himself." In this way the Sixth Patriarch grasped the essentials of the Mahayana sutras, and freely made use of them as the explanation of the practical questions about Zen.

13. The Disciples under the Sixth Patriarch.

Some time after this the Sixth Patriarch settled himself down at the Pao Lin Monastery, better known as Tsao Ki Shan (So-kei-zan), in Shao Cheu, and it grow into a great centre of Zen in the Southern States. Under his instruction many eminent Zen masters qualified themselves as Leaders of the Three Worlds. He did not give the patriarchal symbol, the Kachaya, to his successors, lest it might cause needless quarrels among the brethren, as was experienced by himself. He only gave sanction to his disciples who attained to Enlightenment, and allowed them to teach Zen in a manner best suited to their own personalities.

For instance, Huen Kioh (Gen-kaku), a scholar of the Tien Tai doctrine, well known as the Teacher of Yung Kia (Yo-ka), received a sanction for his spiritual attainment after exchanging a few words with the master in their first interview, and was at once acknowledged as a Zen teacher. When he reached the zenith of his fame, he was presented with a crystal bowl together with rich gifts by the Empress Tseh Tien; and it was in A.D. 705 that the Emperor Chung Tsung invited him in vain to proceed to the palace, since the latter followed the example of the Fourth Patriarch.

About the Author

Professor of Kei-O-Gi-Jiku University and of So-To-Shu Buddhist College, Tokyo.