| 上○下二○ ○五年三月六日 | 師曰吾若言有法與人○卽為誑汝○但且隨方 | 名為定○彼說如此○未審和尙以何法誨人○ | 諸惡莫作名為戒○諸善奉行名慧○自淨其意 | 戒定慧行相如何○與吾說看○誠曰秀大師說 | 師曰聞汝師敎示學人戒定慧法○未審汝師說 | 本心○弟子生死事大○和尙大慈○更為敎示 | 學道九年○不得契悟○今聞和尙一說○便契 | 何為立功課○志誠再拜曰○弟子在秀大師處 | 生來坐不臥○死去臥不坐○一具臭骨頭 | 常坐拘身○於理何益○聽吾偈曰 | 觀淨○長坐不臥○師曰住心觀淨○病是非禪 | 師曰汝師若為示衆○對曰常指誨大衆○住心 | 師曰何得不是○對曰未說卽是○說了不是○ | 事○師曰汝從玉泉來○應是細作○對曰不是 | 法之人○濳在此會○志誠卽出禮拜○具陳其 | 衆參請○不言來處○時祖師告衆曰○今有盜 | 盡心記取○還為吾說○志誠禀命至曹溪○隨 | 汝聰明多智○可為吾到曹溪聽法○若有所聞 | 於此○可往曹溪參决○一日命門人志誠曰○ | 恨不能遠去親近○虛受國思○汝等諸人毋滯 | 如也○且吾師五祖親傳衣法○豈徒然哉○吾 | 所長○秀曰他得無師之智○深悟上乘○吾不 | 然秀之徒衆○往往譏南宗祖不識一字○有何 | 何名頓漸○法無頓漸○人有利鈍○故名頓漸 | 法本一宗○人有南北○法卽一種○見有遲疾 | 二宗頓漸之分○而學者莫知宗趣○師謂衆曰 | 於時兩宗盛化○人皆稱南能北秀○故有南北 | 時師祖居曹溪寶林○神秀大師在荊南玉泉寺 | 頓漸品第八 | 六祖大師法寶壇經 |
| 所損○師曰正劍不邪○邪劍不正○只負汝金 | 將欲加害○師舒頸就之○行昌揮刅者三○悉無 | 事○卽置金十兩於座間○時夜暮○行昌入室祖 | 為天下聞○乃囑行昌來刺師○師心通○預知其 | 時北宗門人自立秀師為第六祖○而忌祖師傳衣 | 南北分化○二宗主雖亡彼我○而徒侶競起愛憎 | 僧志徹○江西人○本姓張名行昌○少任俠○自 | 侍○朝夕不懈 | 法○諸法寂滅○有何次第○志誠禮拜○願為執 | 性自悟○頓悟頓修○亦無漸次○所以不立一切 | 離法相○自由自在○縱横盡得○有何可立○自 | 師曰自性無非○無癡無亂○念念般若觀照○常 | 昧○是名見性○志誠再啓師曰○如何是不立義 | 普見化身○不離自性○卽得自在神通○遊戲三 | 去來自由○無滯無礙○應用隨作○應語隨答○ | 亦名解脱知見○見性之人○立亦得不立亦得○ | 立萬法○若解此意○亦名佛身○亦名菩提湼槃 | 湼槃○亦不立解脱知見○無一法可得○方能建 | 吾戒定慧勸大根智人○若悟自性○亦不立菩提 | 師然之○復語誠曰○汝師戒定慧勸小根智人○ | 幻何究竟○迴趣眞如○法還不淨 | 誠聞偈悔謝○乃呈一偈曰○五藴幻身 | 自性定○不增不減自金剛○身去身來本三昧 | 心地無非自性戒○心地無癡自性慧○心地無亂 | 法皆從自性起用○是眞戒定慧法○聽吾偈曰 | 離體說法○名為相說○自性常迷○須知一切萬 | 汝聽吾說○與彼同否○吾所說法○不離自性○ | 吾戒定慧接最上乘人○悟解不同○見有遲疾○ | 合一種○如何更別○師曰汝師戒定慧接大乘人 | 思議也○吾所見戒定慧又別○志誠曰戒定慧只 | 解縛○假名三昧○如汝師所說戒定慧○實不可 |
| 參禮○師曰知識遠來艱辛○還將得本來否○若 | 有一童子神會○襄陽高氏子年十三○自玉泉來 | 師曰汝今徹也○宜名志徹○徹禮謝而退 | 佛性而現前○非師相授與○我亦無所得 | 不知方使者○猶春池拾礫○我今不施功 | 大悟○說偈曰○因守無常心○佛說有常性 | 圓妙最後微言○縱覽千徧有何所益○行昌忽然 | 背義○以斷滅無常○及確定死常○而錯解佛之 | 彼偏見○而顯說眞常眞樂眞我眞淨○汝今依言 | 於常計無常○共成八倒○故於湼槃了義敎中破 | 無常義○佛比為凡夫外道執於邪常○諸二乘人 | 而眞常性有不徧之處○故吾說常者○是佛說眞 | 切諸法若無常者○卽物物皆有自性○容受生死 | 者○故吾說無常○正是佛說眞常之道也○又一 | 更說什麽善惡諸法乃至窮却無有一人發菩提心 | 昧○願和尙委典開示○師曰汝知否○佛性若常 | 不合經文○乃至為汝終無二說○曰學人識量淺 | 聽尼無盡藏讀誦一遍○便為講說○無一字一義 | 此卽相違○令學人轉加疑惑○師曰湼槃經吾昔 | 惡諸法乃至菩提心皆此是無常○和尙却言是常 | 於佛經○曰經說佛性是常○和尙却言無常○善 | 尙所說○大違經文○師曰吾傳佛心印○安敢違 | 性也○有常者卽一切善惡諸法分別心也○曰和 | 義○乞和尙慈悲○畧為解說○師曰無常者卽佛 | 惟傳法度生乎○弟子常覽湼槃經○未曉常無常 | 昨蒙和尙捨罪○今雖出家苦行○終難報德○其 | 言○遠來禮覲○師曰吾久念汝○汝來何晚○曰 | 旨宵遁○後投僧出家○具戒精進○一日憶師之 | 於汝○汝可他日易形而來○吾當攝受○行昌稟 | 卽願出家○師遂與金○言汝且去○恐徒衆翻害 | 不負汝命○行昌驚仆○久而方蘇○求哀悔過○ |
| 上○下二○ ○五年三月十一日 | 總皆作禮○請事為師 | 性上建立一切敎門○言下便須自見○諸人聞說 | 可名○名於自性○無二之性○是名實性○於實 | 曰○學道之人○一切善念惡念應當盡除○無名 | 師見諸宗難問○咸起惡心○多集座下○愍而謂 | 頓敎○著顯宗記○盛行於世○是為荷澤禪師○ | 個知解宗徒○祖師滅後○會入京洛○大宏曹溪 | 便喚作本源佛性○汝向去有把茆蓋頭○也只成 | 本源○神會之佛性○師曰向汝道無名無字○汝 | 無背無面○諸人還識否○神會出曰○是諸佛之 | 一日師告衆曰○吾有一物○無頭無尾無名無字 | 再禮百餘拜○求謝過愆○服勤給侍○不離左右 | 吾迷○何不自知自見○乃問吾見與不見○神會 | 見○吾見自知○豈代汝迷○汝若自見○亦不代 | 依法修行○汝自迷不見自心○却來問吾見與不 | 不見○問善知識覓路○汝若心悟○卽自見性○ | 敢爾弄人○神會禮拜悔謝○師又曰○汝若心迷 | 見不見是二邊○痛不痛是生滅○汝自性且不見 | 同其木石○若痛則同凡夫○卽起恚恨○汝向前 | 亦見亦不見○汝言亦痛亦不痛如何○汝若不痛 | 見○常見自心過愆○不見他人是非好惡○是以 | 不見○神會問如何是亦見亦不見○師云吾之所 | 汝是痛不痛○對曰亦痛亦不痛○師曰吾亦見亦 | 和尙坐禪還見不見○師以拄杖打三下云○吾打 | 見卽是主○師曰這沙彌爭合取次語○會乃問曰 | 有本則合識主○試說看○會曰○以無住為本○ |
compile on 16th July 2005 (from 6Patriarch.html)
Chapter 8. The Sudden School and the Gradual School
While the Patriarch was living in Pao Lin Monastery, the Grand Master Shen Hsiu waspreaching in Yu Chuan Monastery of Ching Nan. At that time the two Schools,that of Hui Neng of the South and Shen Hsiu of the North, flourished side by side.
As the two Schools were distinguished from each other by the names "Sudden" (the South) and "Gradual" (the North), the question which sect they should follow baffled certain Buddhist scholars (of that time). (Seeing this), the Patriarch addressed the assembly as follows: "So far as the Dharma is concerned, there can be only one School. (If a distinction exists) it exists in the fact that the founder of one school is a northern man, while the other is a Southerner.
While there is only one Dharma, some disciples realize it more quickly than others. The reason why the names 'Sudden' and 'Gradual' are given is that some disciples are superior to others in mental dispositions.
So far as the Dharma is concerned, the distinction of 'Sudden' and 'Gradual' does not exist." (In spite of what the Patriarch had said,) the followers of Shen Hsiu used to criticize the Patriarch. They discredited him by saying that as he was illiterate he could not distinguish himself in any respect. Shen Hsiu himself, on the other hand, admitted that he was inferior to the Patriarch, that the Patriarch attained wisdom without the aid of a teacher, and that he understood thoroughly the teaching of the Mahayana School.
"Moreover," he added, "my teacher, the Fifth Patriarch, would not have transmitted to him the robe and the bowl without good cause. I regret that, owing to the patronage of the state, which I by no means deserve, I am unable to travel far to receive instructions from him personally. (But) you men should go to Ts'ao Ch'i to consult him." One day he said to his disciple, Chi Ch'eng, "You are intelligent and bright. On my behalf, you may go to Ts'ao Ch'i to attend the lectures there. Try your best to remember what you learn, so that upon your return you may repeat it to me."
Acting on his teacher's instruction, Chi Ch'eng went to Ts'ao Ch'i. Without telling whence he came he joined the crowd there to call on the Patriarch. "Someone has hidden himself here to plagiarize my lecture," said the Patriarch to the assembly.
Thereupon, Chi Ch'eng came out, made obeisance, and told the Patriarch what his mission was. "You come from Yu Ch'uan Monastery, do you?" asked the Patriarch. "You must be a spy."
"No, I am not," replied Chi Ch'eng. "Why not?" asked the Patriarch.
"If I had not told you," said Chi Ch'eng, "I would be a spy. Since I have told you all about it, I am not."
"How does your teacher instruct his disciples?" asked the Patriarch.
"He tells us to meditate on purity, to keep up the sitting position all the time and not to lie down," replied Chi Ch'eng.
"To meditate on purity," said the Patriarch, "is an infirmity and not Dhyana. To restrict oneself to the sitting position all the time is unprofitable. Listen to my stanza:
A living man sits and does not lie down (all the time), While a dead man lies down and does not sit. On this physical body of ours Why should we impose the task of sitting?"Making obeisance a second time, Chi Ch'eng remarked, "Though I have studied Buddhism for nine years under the Grand Master Shen Hsiu, my mind has not yet been awakened for enlightenment. But as soon as you speak to me my mind is enlightened. As the question of incessant rebirths is a momentous one, please take pity on me and give me further instruction."
"I understand," said the Patriarch, "that your teacher gives his disciples instructions on Sila (disciplinary rules), Dhyana (meditation), and Prajna (Wisdom). Please tell me how he defines these terms."
"According to his teaching," replied Chi Ch'eng, "to refrain from all evil actions is Sila, to practice whatever is good is Prajna, and to purify one's own mind is Dhyana. This is the way he teaches us. May I know your system?"
"If I tell you," said the Patriarch, "that I have a system of Law to transmit to others, I am cheating you. What I do to my disciples is to liberate them from their own bondage with such devices as the case may need. To use a name which is nothing but a makeshift, this (state of liberation) may be called Samadhi. The way your master teaches Sila, Dhyana, and Prajna is wonderful; but my exposition is different."
"How can it be different, Sir," asked Chi Ch'eng, "when there is only one form of Sila, Dhyana and Prajna?"
"The teaching of your master," replied the Patriarch, "is for the followers of the Mahayana School, while mine is for those of the Supreme School. The fact that some realize the Dharma more quickly and deeply than others accounts for the difference in the interpretation. You may listen, and see if my instruction is the same as his. In expounding the Law, I do not deviate from the authority of the Essence of Mind (i.e., I speak what I realize intuitively). To speak otherwise would indicate that the speaker's Essence of Mind is under obscuration and that he can touch the phenomenal side of the Law only. The true teaching of Sila, Dhyana and Prajna should be based on the principle that the function of all things derives from the Essence of Mind. Listen to my stanza:
To free the mind from all impurity is the Sila of the Essence of Mind. To free the mind from all disturbance is the Dhyana of the Essence of Mind. That which neither increases nor decreases is the Diamond (used as a symbol for the Essence of Mind); 'Coming' and 'going' are different phases of Samadhi."Having heard this, Chi Ch'eng apologized (for having asked a foolish question) and thanked the Patriarch for his instruction. He then submitted the following stanza:
The 'self' is nothing but a phantasm created by the union of five skandhas, And a phantasm can have nothing to do with absolute reality. To hold that there is a Tathata (Suchness) for us to aim at or to return to Is another example of 'Impure Dharma'.Approving what he said in his stanza, the Patriarch said to him again, "The teaching of your master on Sila, Dhyana and Prajna applies to wise men of the inferior type, while mine [applies] to those of the superior type. He who realizes the Essence of Mind may dispense with such doctrines as Bodhi, Nirvana, and 'Knowledge of Emancipation'. Only those who do not possess a single system of Law can formulate all systems of Law, and only those who can understand the meaning (of this paradox) may use such terms. It makes no difference to those who have realized the Essence of Mind whether they formulate all systems of Law or dispense with all of them. They are at liberty to 'come' or to 'go' (i.e., they may remain in or leave this world at their own free will). They are free from obstacles or impediments. They take appropriate actions as circumstances require. They give suitable answers according to the temperament of the enquirer. They see that all Nirmanakayas are one with the Essence of Mind.
"They attain liberation, psychic powers and Samadhi, which enable them to perform the arduous task of universal salvation as easily as if they were only playing. Such are the men who have realized the Essence of Mind!"
"By what principle are we guided in dispensing with all systems of Law?" was Chi Ch'eng's next question.
"When our Essence of Mind is free from impurity, infatuations and disturbances," replied the Patriarch, "when we introspect our mind from moment to moment with Prajna, and when we do not cling to things and phenomenal objects we are free and liberated. Why should we formulate any system of Law when our goal can be reached no matter whether we turn to the right or to the left? Since it is with our own efforts that we realize the Essence of Mind, and since the realization and the practice of the Law are both done instantaneously, and not gradually or stage by stage, the formulation of any system of Law is unnecessary. As all Dharmas are intrinsically Nirvanic, how can there be gradation in them?"
Chi Ch'eng made obeisance and volunteered to be an attendant of the Patriarch. In that capacity, he served both day and night.
Bhikkhu Chih Ch'e, whose secular name was Chang Hsing-Ch'ang, was a native of Kiangsi. As a young man, he was fond of chivalric exploits. Since the two Dhyana Schools, Hui Neng of the South and Shen Hsiu of the North, flourished side by side, a strong sectarian feeling ran high on the part of the disciples, in spite of the tolerant spirit shown by the two masters.
As they called their own teacher, Shen Hsiu, the Sixth Patriarch on no better authority than their own, the followers of the Northern School were jealous of the rightful owner of that title whose claim, supported by the inherited robe, was too well known to be ignored. (So in order to get rid of the rival teacher) they sent Chang Hsing-Ch'ang (who was then a layman) to murder the Patriarch. With his psychic power of mind-reading the Patriarch was able to know of the plot beforehand. (Making ready for the coming of the murderer), he put ten taels by the side of his own seat. Chang duly arrived, and one evening entered the Patriarch's room to carry out the murder. With outstretched neck the Patriarch waited for the fatal blow. Thrice did Chang cut, (but) not a single wound was thereby inflicted! The Patriarch then addressed him as follows:
[Hui Neng succeeded to achieve a Diamond body after over 20 years of cultivation and over 5 years of preaching. Spirituality is a slow process to achieve and many give up when they see others display magical powers.]
"A straight sword is not crooked, While a crooked one is not straight. I owe you money only; But life I do not owe."
The surprise was too great for Chang; he fell into a swoon and did not revive for a considerable time. Remorseful and penitent, he asked for mercy and volunteered to join the Order at once. Handing him the money, the Patriarch said, "You had better not remain here, lest my followers should do you harm. Come to see me in disguise some other time, and I will take good care of you."
As directed, Chang ran away the same night. Subsequently, he joined the Order and, when fully ordained, proved himself to be a very diligent monk. One day, recollecting what the Patriarch has said, he took the long journey to see him and to tender him homage.
"Why do you come so late?" asked the Patriarch.
"I have been thinking of you all the time."
"Since that day you so graciously pardoned my crime," said Chang, "I have become a bhikkhu and have studied Buddhism diligently. Yet I find it difficult to requite you adequately unless I can show my gratitude by spreading the Law for the deliverance of sentient beings. In studying the Maha Parinirvana Sutra, which I read very often, I cannot understand the meaning of 'eternal' and 'not eternal'. Will you, Sir, kindly give me a short explanation."
"What is not eternal is the Buddha-nature," replied the Patriarch, "and what is eternal is the discriminating mind together with all meritorious and demeritorious Dharmas."
"Your explanation, Sir, contradicts the Sutra," said Chang.
"I dare not, since I inherit the 'Heart-Seal' of Lord Buddha," replied the Patriarch.
[The Heavenly Way or I-Kuan-Tao are doing right now. It is to sanctify or Seal the Mark on our forehead at the nose-bridge.]
"According to the Sutra," said Chang, "the Buddha-nature is eternal, while all meritorious and demeritorious Dharmas, including the Bodhi-citta (the Wisdom-heart) are not eternal. As you hold otherwise, is this not a contradiction? Your explanation has now intensified my doubts and perplexities."
"On one occasion," replied the Patriarch, "I had Bhikkhuni Wu Ching-Ts'ang recite to me the whole book of the Maha Parinirvana Sutra, so that I could explain it to her. Every word and every meaning I explained on that occasion agreed with the text. As to the explanation I give you now, it likewise differs not from the text."
"As my capacity for understanding is a poor one," observed Chang, "will you kindly explain to me more fully and more clearly."
"Don't you understand?" said the Patriarch. "If Buddha-nature is eternal, it would be of no use to talk about meritorious and demeritorious Dharmas; and until the end of a kalpa no one would arouse the Bodhi-citta. Therefore, when I say 'not-eternal' it is exactly what Lord Buddha meant for 'eternal'. Again, if all Dharmas are not eternal, then every thing or object would have a nature of its own (i.e., positive essence) to suffer death and birth. In that case, it would mean that the Essence of Mind which is truly eternal does not pervade everywhere.
"Therefore when I say 'eternal' it is exactly what Lord Buddha meant by 'not-eternal'. "Because ordinary men and heretics believe in 'heretical eternalism' (i.e., they believe in the eternity of soul and of the world), and because sravakas (aspirants to arhatship) mistake the eternity of Nirvana as something not eternal, eight upside-down notions arise. [Ordinary men and heretics mistake the non-eternity, non-happiness, non-egoism and non-purity of mundane existence for eternity, happiness, egoism and purity; while Sravakas mistake the Eternity, Happiness, Egoism and Purity of Nirvana for Non-eternity, Non-happiness, Non-egoism and Non-purity.] In order to refute these one-sided views, Lord Buddha preached in the Maha Parinirvana Sutra the 'Ultimate Doctrine' of Buddhist teaching, i.e., true eternity, true happiness, true self and true purity. "In following slavishly the wording of the Sutra, you have ignored the spirit of the text. In assuming that what perishes is non-eternal and that what is fixed and immutable is eternal, you have misinterpreted Lord Buddha's dying instruction (contained in the Maha Parinirvana Sutra) which is perfect, profound, and complete. You may read the Sutra a thousand times but you will get no benefit out of it."
All of a sudden Chang awoke to full enlightenment, and submitted the following stanza to the Patriarch:
In order to refute the bigoted belief of 'Non-eternity' Lord Buddha preached the 'Eternal Nature'. He who does not know that such preaching is only a skilful device May be likened to the child who picks up pebbles and calls them gems. Without effort on my part The Buddha-nature manifests itself. This is due neither to the instruction of my teacher Nor to any attainment of my own."You have now thoroughly realized (the Essence of Mind)," commended the Patriarch, "and hereafter you should name yourself Chih Ch'e (to realize thoroughly)."
Chih Ch'e thanked the Patriarch, made obeisance, and departed.
Note. - The Buddha's object is to get rid of bigoted belief in any form. He would preach 'Non-eternity' to believers of Eternalism; and preach 'neither Eternity nor Non-eternity' to those who believe in both.
A thirteen-year-old boy named Shen Hui, who was born of a Kao family of Hsiang Yang, came from Yu Chuan Monastery to tender homage to the Patriarch. "My learned friend," said the Patriarch, "it must be hard for you to undertake such a long journey. But can you tell me what is the 'fundamental principle'? If you can, you know the owner (i.e., the Essence of Mind). Try to say something, please."
"Non-attachment is the fundamental principle, and to know the owner is to realize (the Essence of Mind)," replied Shen Hui.
"This novice is fit for nothing but to talk loosely," reproved the Patriarch.
Thereupon Shen Hui asked the Patriarch, "In your meditation, Sir, do you see (your Essence of Mind) or not?"
Striking him three blows with his staff, the Patriarch asked him whether he felt pain or not.
"Painful and not painful," replied Shen Hui.
"I see and I see not," retorted the Patriarch.
"How is it that you see and see not?" asked Shen Hui.
"What I see is my own faults," replied the Patriarch. "What I do not see is the good, the evil, the merit and the demerit of others. That is why I see and I see not. Now tell me what you mean by 'painful and not painful'. If you feel no pain, you would be as a piece of wood or stone. On the other hand, should you feel pain, and anger of hatred is thereby aroused, you would be in the same position as an ordinary man. "The 'seeing' and 'not-seeing' you referred to are a pair of opposites; while 'painful' and 'not painful' belong to conditioned Dharma which becomes and ceases. Without having realized your own Essence of Mind, you dare to hoodwink others."
Shen Hui apologized, made obeisance, and thanked the Patriarch for his instruction. Addressing him again the Patriarch said,
"If you are under delusion and cannot realize your Essence of Mind, you should seek the advice of a pious and learned friend. When your mind is enlightened, you will know the Essence of Mind, and then you may tread the Path the right way. Now you are under delusion, and do not know your Essence of Mind. Yet you dare to ask whether I know my Essence of Mind or not. If I do, I realize it myself, but the fact that I know it cannot help you from being under delusion. Similarly, if you know your Essence of Mind your knowing would be of no use to me. Instead of asking others, why not see it for yourself and know it for yourself?"
Making obeisance more than a hundred times, Shen Hui again expressed regret and asked the Patriarch to forgive him. (Henceforth) he worked diligently as the Patriarch's attendant.
Addressing the assembly one day, the Patriarch said, "I have an article which has no head, no name nor appellation, no front and no back. Do any of you know it?"
Stepping out from the crowd, Shen Hui replied, "It is the source of all Buddhas, and the Buddha-nature of Shen Hui."
"I have told you already that it is without name and appellation, and yet you call it 'Source of Buddhas' and 'Buddha-nature'," reproved the Patriarch. "Even if you confine yourself in a mat shed for further study, you will be a Dhyana scholar of secondhand knowledge only" (i.e., knowledge from books and verbal authority instead of Knowledge obtained intuitively).
After the death of the Patriarch, Shen Hui left for Loyang, where he spread widely the teaching of the Sudden School. The popular work entitled 'An Explicit Treatise on Dhyana Teaching' was written by him. He is generally known by the name Dhyana Master Ho Tse (the name of his monastery).
Seeing that many questions were put to him in bad faith by followers of various Schools, and that a great number of such questioners had gathered around him, the Patriarch addressed them out of compassion as follows:
"A treader of the Path should do away with all thoughts, good as well as evil ones. It is merely as an expedient that the Essence of Mind is so called; it cannot really be named by any name. This 'non-dual nature' is called the 'true nature', upon which all Dharma systems of teaching are based. One should realize the Essence of Mind as soon as one hears of it."
[If you substitute Your Spiritual Soul for Essence of Mind, you will be awaken instantly. Scriptures are to confuse people's minds because they are meant for 1 person only. Your Spiritual Soul is eternal. See Bhagavad-Gita chapter 2. Try to think we are only droplets that will end finally in the ocean. If you can understand this you can be said to be enlightened. Another saying is ocean is GOD, we are Sons-of-GOD. When merged with the ocean, we are One with the Universe.]
Upon hearing this, every one made obeisance and asked the Patriarch to allow them to be his disciples.
Edited on 7th June 2008