1916, II. pp. 32-33, where it is said to be called Tsa-Tsang.  This is also the designation of the last section of the Tripitaka, Nanjio, Nos. 1321 to 1662, and as this section contains the Dharmapada, it might be supposed to be an enormously distended version of the Kshudraka Nikaya.  But this can hardly be the case, for this Tsa-Tsang is placed as if it was considered as a fourth Pitaka rather than as a fifth Nikaya.]

[Footnote 780:  [Chinese:  ]]

[Footnote 781:  See Watters, Essays on the Chinese Language, pp. 36, 51, and, for the whole subject of transcription, Stanislas Julien, Methode pour dechiffrer et transcrire les noms Sanscrits qui se rencontrent dans les livres chinois.]

[Footnote 782:  Entire Sanskrit compositions were sometimes transcribed in Chinese characters.  See Kien Ch’ui Fan Tsan, Bibl.  Budd.  XV. and Max Muller, Buddhist Texts from Japan, III. pp. 35-46.]

[Footnote 783:  L.c. pp. 83-232.]

[Footnote 784:  See inter alia the Preface to K’ang Hsi’s Dictionary.  The fan-ch’ieh [Chinese:  ] system is used in the well-known dictionary called Yu-Pien composed 543 A.D.]

[Footnote 785:  Even in modern Cantonese Fo is pronounced as Fat.]

[Footnote 786:  [Chinese:  ]]

[Footnote 787:  Nanjio, Cat.  No. 1640.]

[Footnote 788:  History repeats itself.  I have seen many modern Burmese and Sinhalese MSS. in Chinese monasteries.]

[Footnote 789:  Buddhist Texts from Japan, ed.  Max Muller in Anecdota Oxoniensia, Aryan Series, I, II and III.  For the Lanja printed text see the last facsimile in I, also III. p. 34 and Bibl.  Budd. XIV (Kuan-si-im Pusar), pp. vi, vii.  Another copy of this Lanja printed text was bought in Kyoto, 1920.]

CHAPTER XLV

CHINA (continued)

SCHOOLS[790] OF CHINESE BUDDHISM

The Schools (Tsung) of Chinese Buddhism are an intricate subject of little practical importance, for observers agree that at the present day all salient differences of doctrine and practice have been obliterated, although the older monasteries may present variations in details and honour their own line of teachers.  A particular Bodhisattva may be singled out for reverence in one locality or some religious observance may be specially enjoined, but there is little aggressiveness or self assertion among the sects, even if they are conscious of having a definite name:  they each tolerate the deities, rites and books of all and pay attention to as many items as leisure and inertia permit.  There is no clear distinction between Mahayana and Hinayana.

The main division is of course into Lamaism on one side and all remaining sects on the other.  Apart from this we find a record of ten schools which deserve notice for various reasons.  Some, though obscure in modern China, have flourished after transportation to Japan:  some, such as the T’ien-t’ai, are a memorial of a brilliant epoch:  some represent doctrines which, if not now held by separate bodies, at least indicate different tendencies, such as magical ceremonies, mystical contemplation, or faith in Amitabha.