him out as himself a great sect founder. In this character he would preserve only as much as he pleased of the traditions and observances of his fellow religionists, and in their view he was probably in many points a heretic. The absence of the esoteric element (at least that distinct and highly-developed form of it which belongs to China) from modern Jainism would follow the departure of the last patriarch. Further, his school keep images, and never think of dispensing with them, though they hold that they may be dispensed with. Their ritual also is most elaborate.

The second native writer, already quoted, thus compares Buddha and Bodhidharma. The former, "Julai" (Tathagata), taught great truths and the causes of things. He became the instructor of men and Devas. He saved multitudes, and spoke the contents of more than five hundred works. Hence arose the Kiau-men, or exoteric branch of the system, and it was believed to be the tradition of the words of Buddha. Bodhidharma brought from the Western heaven "the seal of truth" (true seal), and opened the fountain of contemplation in the East. He pointed directly to Buddha's heart and nature, swept away the parasitic and alien growth of book instruction, and thus established the Tsung-men, or esoteric branch of the system, containing the tradition of the heart of Buddha. Yet, he adds, the two branches, while presenting of necessity a different aspect, form but one whole.

Though the two systems have worked harmoniously together, a line is readily drawn in their literature. Thus in the Fa-yuen-chu-lin, a large collection of miscellaneous Buddhist information coming down from the T'ang dynasty, nothing is said of Bodhidharma or his system. To separate the productions of these two great schools is then an important step in the classification of the Buddhist books in China. Among the traditions preserved in the history of the patriarchs are notices of some of the disciples of Buddha and other eminent persons, fabulous

or real. They are given in an extended form in the work Chi-yue-luh. Manjusiri is the first. The others are T'ien-ts'in p'u-sa (Vasubandu Bodhisattwa), Wei-ma, Shan-ts'ai (good ability), Subhuti, Wu-yeu-tso-wang (the perfect king without any dissatisfaction), Shariputra, Yangimara, Pindulo, Chang-pi-mo-wang (the king who resists Mara), the prince Na-t'o, Kwang-ngo-to-ri, and Dzin-ba-da.

In tracing the rise of the various schools of esoteric Buddhism it must be kept in mind that a principle somewhat similar to the dogma of apostolical succession belongs to them all. They all profess to derive their doctrines through a succession of teachers, each instructed personally by his predecessor, till the time of Bodhidharma, and so further up in the series to Shakyamuni himself and the earlier Buddhas.