[Footnote 226:  See Eitel and Gruenwedel, but I do not know in what texts this tradition is found.  It is remarkable that Paramartha’s life (T’oung Pao, 1904, pp. 269-296) does not say either that he was twentieth patriarch or that he worshipped Amida.]

[Footnote 227:  On receiving a large donation he built three monasteries, one for Hinayanists, one for Mahayanists and one for nuns.]

[Footnote 228:  The work consists of 600 verses (Karika) with a lengthy prose commentary (Bhashya) by the author.  The Sanskrit original is lost but translations have been preserved in Chinese (Nanjio, Nos. 1267, 1269, 1270) and Tibetan (see Cordier, Cat. du Fonds tibetain de la Bib.  Nat. 1914, pp. 394, 499).  But the commentary on the Bhashya called Abhidharma-kosa-vyakhya, or Sphutartha, by Yasomitra has been preserved in Sanskrit in Nepal and frequently cites the verses as well as the Bhashya in the original Sanskrit.  A number of European savants are at present occupied with this literature and Sir Denison Ross (to whom I am indebted for much information) contemplates the publication of an Uigur text of Book I found in Central Asia.  At present (1920), so far as I know, the only portion of the Abhidharma-kosa in print is De la Vallee Poussin’s edition and translation of Book III, containing the Tibetan and Sanskrit texts but not the Chinese (De la Vallee Poussin—­Vasubandhu et Yasomitra, London, 1914-18).  This chapter deals with such topics as the structure of the universe, the manner and place of rebirth, the chain of causation, the geography of the world, the duration and characteristics of Kalpas, and the appearance of Buddhas and Cakravartins.]

[Footnote 229:  See Nanjio, pp. 371-2, for a list of his works translated into Chinese.  Hsuean Chuang’s account differs from the above (which is taken from Paramartha) in details.  He also tells a curious story that Vasubandhu promised to appear to his friends after death and ultimately did so, though he forgot his promise until people began to say he had gone to hell.]

CHAPTER XXIII

INDIAN BUDDHISM AS SEEN BY THE CHINESE PILGRIMS

About the time of Vasubandhu there existed four schools of Indian Buddhism called Vaibhashika, Sautrantika, Madhyamika and Yoga or Yogacara.[230] They were specially concerned with philosophy and apparently cut across the older division into eighteen sects, which at this period seem to have differed mainly on points of discipline.  Though not of great practical importance, they long continued to play a certain part in controversial works both Buddhist and Brahmanic.  The first two which were the older seem to have belonged to the Hinayana and the other two even more definitely to the Mahayana.  I-Ching[231] is quite clear as to this.  “There are but two kinds of the so-called Mahayana” he says, “first the Madhyamika, second the Yoga....  These two systems