When one begins to study Buddhism in China, one fears it may be typified by the neglected temples on the outskirts of Peking, sullen and mouldering memorials of dynasties that have passed away.  But later one learns not only that there are great and nourishing monasteries in the south, but that even in Peking one may often step through an archway into courtyards of which the prosaic streets outside give no hint and find there refreshment for the eye and soul, flower gardens and well-kept shrines tended by pious and learned guardians.

FOOTNOTES: 

[Footnote 855:  [Chinese:  ] For a specimen of devotional literature about the heart see the little tract translated in China Branch, R.A.S. XXIII. pp. 9-22.]

[Footnote 856:  [Chinese:  ] For text translation and commentary, see De Groot, Code du Mahayana en Chine, 1893, see also Nanjio, No. 1087.]

[Footnote 857:  De Groot, p. 81.]

[Footnote 858:  The identity of name seems due to a similarity of metaphor.  The Brahmajala sutta is a net of many meshes to catch all forms of error.  The Fan-wang-ching compares the varieties of Buddhist opinion to the meshes of a net (De Groot, l.c. p. 26), but the net is the all-inclusive common body of truth.]

[Footnote 859:  See, however, sections 20 and 39.]

[Footnote 860:  See especially De Groot, l.c. p. 58, where the reading of the Abhidharma is forbidden.  Though this name is not confined to the Hinayana, A-pi-t’an in Chinese seems to be rarely used as a title of Mahayanist books.]

[Footnote 861:  The Indian words are transliterated in the Chinese text.]

[Footnote 862:  More accurately reading the sutras on their behalf, but this exercise is practically equivalent to intercessory prayer.]

[Footnote 863:  [Chinese:  ]]

[Footnote 864:  The full title is [Chinese:  ] Pai Chang is apparently to be taken as the name of the author, but it is the designation of a monastery used as a personal name.  See Hackmann in T’oung Pao, 1908, pp. 651-662.  It is No. 1642 in Nanjio’s Catalogue.  He says that it has been revised and altered.]

[Footnote 865:  See T’oung Pao, 1904, pp. 437 ff.]

[Footnote 866:  It is probable that the older Chinese monasteries attempted to reproduce the arrangement of Nalanda and other Indian establishments.  Unfortunately Hsuan Chuang and the other pilgrims give us few details as to the appearance of Indian monasteries:  they tell us, however, that they were surrounded by a wall, that the monks’ quarters were near this wall, that there were halls where choral services were performed and that there were triads of images.  But the Indian buildings had three stories.  See Chavannes, Memoire sur les Religieux Eminents, 1894, p. 85.]

[Footnote 867:  [Chinese:  ] or [Chinese:  ] For this personage see the article in B.E.F.E.O. 1916.  No. 3, by Peri who identifies him with Wei, the general of the Heavenly Kings who appeared to Tao Hsuan the founder of the Vinaya school and became popular as a protecting deity of Buddhism.  The name is possibly a mistaken transcription of Skandha.]