SO TO ZEN - Shasta Abbey

The Origin and Development of Zen 27School thus made regulations to cover collective living asfound in the large monasteries and thereby sought to supplementthe lack of Mahyna temple regulations concerningreligious observances and etiquette. These regulations areknown by the name of ChÕing-kuei (J. shingi). The ChÕing-kueimay be regarded as a combination of the Indian vinaya (thatpart of the Scripture which contains the Precepts) and theChinese li (J. rei, rules of etiquette and ceremony).The Fifth Ancestor, Hung-jen, had about seven hundreddisciples among whom the two most famous were Shen-hsiu(J. Jinsh‰, 606 Ð706) and Hui-neng (J. Daikan En‡, 638Ð714).Shen-hsiu, who founded the Northern School of Zen, hadstudied both Confucianism and the doctrines of Lao-tzu andChuang-tzu (J. R‡shi, S‡ji) in his youth. He later was convertedto Buddhism and read extensively in the Buddhist Scripturesand followed the Buddhist Precepts. At the age of fifty, hebecame a disciple of the Fifth Ancestor and studied under himfor six years, until finally it was said, ÒThe Law (Transmissionof the Dharma) of the Eastern Mountain (Hung-jenÕs residence)will be found in Shen-hsiu.Ó He was renowned for his deeplearning and great virtue and was called the Master of the Lawof the twin capitals, Lo-yang and ChÕang-an (J. Ch‡an). Twoemperors (Chung-tsung and Jui-tsung) and one empress (Wuhou)studied under him. Hui-neng, the founder of the SouthernSchool of Zen, came from a poverty-stricken family. The story