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.

[FN#46] One of the most noted Mahayana sutras, translated by Dharmaraksa (A.D. 286) and by Kumarajiva (A.D. 406).  The reader has to note that the author states the essential doctrine in the second chapter.  See " Sacred Books of the East,” vol. xxi., pp. 30-59.

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,[FN#47] well known as the Teacher of Yung Kia[FN#48] (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.

[FN#47] The Teacher of Tien Tai (Ten-dai, A.D. 538-597), the founder of the Buddhist sect of the same name, was a great scholar of originality.  His doctrine and criticism on the Tripitaka greatly influenced the whole of Buddhism after him.  His doctrine is briefly given in the second chapter.

[FN#48] His Ching Tao Ko (Sho-do-ka), a beautiful metrical exposition of Zen, is still read by most students of Zen.

After the death[FN#49] 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 five[FN#50] 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