Recently several attempts have been made to infuse life and order into Chinese Buddhism.  Japanese influence can be traced in most of them and though they can hardly be said to represent a new school, they attempt to go back to Mahayanism as it was when first introduced into China.  The Hinayana is considered as a necessary preliminary to the Mahayana and the latter is treated as existing in several schools, among which are included the Pure Land school, though the Contemplative and Tantric schools seem not to be regarded with favour.  They are probably mistrusted as leading to negligence and superstition.[854]

FOOTNOTES: 

[Footnote 790:  [Chinese:  ] See especially Hackmann, “Die Schulen des chinesischen Buddhismus” (in the Mitth.  Seminars fur Orientalische Sprachen, Berlin, 1911), which contains the text and translation of an Essay by a modern Chinese Buddhist, Yang Wen Hui.  Such a review of Chinese sects from the contemporary Buddhist point of view has great value, but it does not seem to me that Mr. Yang explains clearly the dogmatic tenets of each sect, the obvious inference being that such tenets are of little practical importance.  Chinese monasteries often seem to combine several schools.  Thus the Tz’u-Fu-Ssu monastery near Peking professes to belong both to the Lin-Chi and Pure Land schools and its teachers expound the Diamond-cutter, Lotus and Shou-Leng-Ching.  So also in India.  See Rhys Davids in article Sects Buddhist, E.R.E. Hackmann gives a list of authorities.  Edkins, Chinese Buddhism (chaps.  VII and VIII), may still be consulted, though the account is far from clear.]

[Footnote 791:  [Chinese:  ] and [Chinese:  ]]

[Footnote 792:  It based itself on the Satyasiddhisastra of Harivarman, Nanjio, Cat. 1274.]

[Footnote 793:  This meditation however is of a special sort.  The six Paramitas are, Dana, Sila, Kshanti, Virya, Dhyana and Prajna.  The meditation of Bodhidharma is not the Dhyana of this list, but meditation on Prajna, the highest of the Paramitas.  See Hackmann’s Chinese text, p. 249.]

[Footnote 794:  Ta-mo-hsue-mai-lun, analyzed by Wieger in his Histoire des Croyances religieuses en Chine, pp. 520 ff.  I could wish for more information about this work, but have not been able to find the original.]

[Footnote 795:  Also called Fa-shen or dharmakaya in the discourse.  Bodhidharma said that he preached the seal of the heart (hsinyin).  This probably corresponds to some Sanskrit expression, but I have not found the Indian equivalent.]

[Footnote 796:  I-Ching, in his Memoirs of Eminent Monks, mentions three pilgrims as having studied the works of Chuang-tzu and his own style shows that he was well-read in this author.]

[Footnote 797:  He is not mentioned by Taranatha.]

[Footnote 798:  [Chinese:  ]]

[Footnote 799:  [Chinese:  ]]