See especially Hackmann, "Die Schulen des chinesischen Buddhismus" (in the Mitth. Seminars für Orientalische Sprachen, Berlin, 1911), which contains the text and translation of an Essay by a modern Chinese Buddhist, Yang Wên 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'ŭ-Fu-Ssŭ 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-Lêng-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.
[792] It based itself on the Satyasiddhiśâstra of Harivarman, Nanjio, Cat. 1274.
[793] This meditation however is of a special sort. The six Pâramitâs are, Dâna, Sîla, Kshanti, Vîrya, Dhyâna and Prajñâ. The meditation of Bodhidharma is not the Dhyâna of this list, but meditation on Prajñâ, the highest of the Pâramitâs. See Hackmann's Chinese text, p. 249.
[794] Ta-mo-hsüe-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.
[795] Also called Fa-shên or dharmakâya 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.
[796] I-Ching, in his Memoirs of Eminent Monks, mentions three pilgrims as having studied the works of Chuang-tzŭ and his own style shows that he was well-read in this author.
[797] He is not mentioned by Târanâtha.