The Religion of the Samurai. Kaiten Nukariya
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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.
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-sutra46 three thousand times, visited him to be instructed in Zen. "Even if you read the sutra ten thousand 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,47 well known as the Teacher of Yung Kia48 (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.
After the death49 of the Sixth Patriarch (A.D. 713), the Southern Zen was divided into two schools, one being represented by Tsing Yuen (Sei-gen), the other by Nan Yoh (Nan-gaku.) Out of these two main schools soon developed the five50 branches of Zen, and the faith made a splendid progress. After Tsing Yuen and Nan Yoh, one of the junior disciples of the Sixth Patriarch, Hwui Chung (E-chu), held an honourable position for sixteen years as the spiritual adviser to the Emperor Suh Tsung (A.D. 756762) and to the Emperor Tai Tsung (A.D. 763-779). These two Emperors were enthusiastic admirers of Zen, and ordered several times the Kachaya of Bodhidharma to be brought into the palace from the Pao Lin Monastery that they might do proper homage to it. Within some one hundred and thirty years after the Sixth Patriarch, Zen gained so great influence among higher classes that at the time of the Emperor Suen Tsung (A.D. 847-859) both the Emperor and his Prime Minister, Pei Hiu, were noted for the practice of Zen. It may be said that Zen had its golden age, beginning with the reign of the Emperor Suh Tsung, of the Tang dynasty, until the reign of the Emperor Hiao Tsung (1163-1189), who was the greatest patron of Buddhism in the Southern Sung dynasty. To this age belong almost all the greatest Zen scholars51 of China.
To the period of the Five Dynasties (A.D. 907-959) belong such teachers as Sueh Fung (Set-po, died in. 908); Huen Sha (Gen-sha, died in 908); Yun Man (Un-mon, died in 949), the founder of the Yun Man Sect; Shen Yueh (Zen-getsu, died in 912), a renowned Zen poet; Pu Tai (Ho-tei, died in 916), well known for his peculiarities; Chang King (Cho-kei, died in 932); Nan Yuen (Nan-in, died in 952); Pao Yen (Ho-gen, died in 958), the founder of the Pao Yen Sect. During the Sung dynasty (A.D. 960-1126) appeared such teachers as Yang Ki (Yo-gi, died in 1049), the founder of the Yang Ki School of Zen; Sueh Teu (Set-cho, died in 1052), noted for poetical works; Hwang Lung (O ryu, died in 1069), the founder of the Hwang Lung School of Zen; Hwang Lin (Ko-rin, died in 987); Tsz Ming (Ji-myo, died in 1040); Teu Tsy (To-shi, died in 1083); Fu Yun (Fu-yo, died in 1118); Wu Tsu (Go-so, died in 1104); Yung Ming (Yo-myo, died in 975), the author of Tsung King Luh (Shu-kyo-roku); Ki Sung (Kai-su, died in 1071), a great Zen historian and author. In the Southern Sung dynasty (A.D. 1127-1279) flourished such masters as Yuen Wu (En-go, died in 1135), the author of Pik Yen Tsih (Heki-gan-shu); Chan Hieh (Shin-ketsu, flourished in 1151); Hung Chi (Wan-shi, died in 1157), famous for his poetical works; Ta Hwui (Dai-e, died in 1163), a noted disciple of Yuen Wu; Wan Sung (Ban-sho), flourished in 1193-1197), the author of Tsung Yun Luh (Sho-yo-roku); Ju Tsing (Nyo-jo), died in 1228), the teacher to Do-gen, or the founder of the So-to Sect in Japan.
To this age belong almost all the eminent men of letters,52 statesmen, warriors, and artists who were known as the practisers of Zen. To this age belongs the production of almost all Zen books,53 doctrinal and historical.
14. Three Important Elements of Zen.
To understand how Zen developed during some four hundred years after the Sixth Patriarch, we should know that there are three important elements in Zen. The first of these is technically called the Zen Number—the method of practising Meditation by sitting cross-legged, of which we shall treat later.54 This method is fully developed by Indian teachers before Bodhidharma's introduction of Zen into China, therefore it underwent little change during this period. The second is the Zen Doctrine, which mainly consists of Idealistic and Pantheistic ideas of Mahayana Buddhism, but which undoubtedly embraces some tenets of Taoism. Therefore, Zen is not a pure Indian faith, but rather of Chinese origin. The third is the Zen Activity, or the mode of expression of Zen in action, which is entirely absent in any other faith.
It was for the sake of this Zen Activity that Hwang Pah gave a slap three times to the Emperor Suen Tsung; that Lin Tsi so often burst out into a loud outcry of Hoh (Katsu); that Nan Tsuen killed a cat at a single stroke of his knife in the presence of his disciples; and that Teh Shan so frequently struck questioners with his staff.55 The Zen Activity was displayed by the Chinese teachers making use of diverse things such as the staff, the brush56 of long hair, the mirror, the rosary, the cup, the pitcher, the flag, the moon, the sickle, the plough, the bow and arrow, the ball, the bell, the drum, the cat, the dog, the duck, the earthworm—in short, any and everything that was fit for the occasion and convenient for the purpose. Thus Zen Activity was of pure Chinese origin, and it was developed after the Sixth Patriarch.57 For this reason the period previous to the Sixth Patriarch may be called the Age of the Zen Doctrine, while that posterior to the same master, the Age of the Zen Activity.
15. Decline of Zen.
The blooming prosperity of Zen was over towards the end of the Southern Sung dynasty (1127-1279), when it began to fade, not being bitten by the frost of oppression from without, but being weakened by rottenness within. As early as the Sung dynasty (960-1126) the worship of Buddha Amitabha58 stealthily found its way among Zen believers, who could not fully realize the Spirit of Shakya Muni, and to satisfy these people the amalgamation of the two faiths was attempted by some Zen masters.59
This tendency steadily increasing with time brought out at length the period of amalgamation which covered the Yuen (1280-1367) and the Ming dynasties (1368-1659), when the prayer for Amitabha was in every mouth of Zen monks sitting in Meditation.