The differences that existed between these schools and the parent doctrine were not great. But it is not essential that differences should be great to make them the subject of controversy and the cause of division. An example of the mode in which the contemplative Buddhists carried on their discussions will here be given. Shin-sieu taught his doctrine in the following verses:--

"The body is like the knowledge tree.
The mind is like a mirror on its stand.
It should be constantly and carefully brushed,
Lest dust should be attracted to it."

His teacher, the fifth patriarch, was pleased with this mode of representing the importance of watching over the heart. But Hwai-neng, the sixth patriarch, opposed it with vehemence. He also wrote his view in verses:--

"There is no such thing as a knowledge tree.
There is no such thing as a mirror-stand.
There is nothing that has a real existence.
Then how can dust be attracted?"

In the former appears very distinctly the practical part of the esoteric system, attention to the heart. In the latter its speculative tendency--denying everything external to the mind--is brought to view.

According to the system held in common by these schools, the heart is Buddha. There is no mode of attaining to the state called Buddha but by the mind itself. This mind has neither beginning nor end, colour nor form. To look outward is to be a common man. To look in ward is to be Buddha. In reality man is the same thing as Buddha. To rely on the performance of particular acts is not true knowledge. To make offerings to all the past Buddhas is not to be compared with offering to one man who has become superior to mental passions and sensational influences.

All that the great Bodhisattwas have taught, men have in themselves. The pure vacancy of Manjusiri, the withdrawal

of the thoughts from the world of sensations recommended by P'u-hien, the mercy of Kwan-yin, the knowledge of Shi-chi, the purity of "Vimakita" (Wei-mo)--all these various principles are in the heart. To know it, is all that is needful. To become Buddha the mind only needs to be freed from every one of its affections, not to love or hate, covet, rejoice, or fear. To do, or aim at doing, what is virtuous or what is vicious is to leave the heart and go out into the visible tangible world. It is to become entangled in the metempsychosis in the one case, and much trouble and vexation in the other. The right method is in the mind; it is the mind itself. The fountain of knowledge is the pure, bright, self-enlightening mind. The method taught by all the Buddhas is no other than this. Let the mind do nothing, observe nothing, aim at nothing, hold fast to nothing; that is Buddha. Then there will be no difference between living in the world and entering the Nirvana. Then human nature, the mind, Buddha, and the doctrine he taught, all become identical.