While revising these papers, and adding to them, so that they may form a distinct book on Chinese Buddhism (August 11, 1899), I here insert a brief account of the Lin-tsi school.

The Lin-tsi school has been very successful. It has pushed out the other sects, and spread over the north and south of China to an enormous extent. Beginning in Shantung, it has been accepted throughout the eighteen provinces, and in Japan, as the most popular exponent of the teaching of the contemplative school.

They say, "Within the body which admits sensations, acquires knowledge, thinks, and acts, there is the 'True man without a position,' Wu-wei-chen-jen. He makes himself clearly visible; not the thinnest separating film hides him. Why do you not recognise him? The invisible power of the

mind permeates every part. In the eye it is called seeing, in the ear it is hearing. It is a single intelligent agent, divided out in its activity in every part of the body. If the mind does not come to conscious existence, there is deliverance everywhere. What is the difference between you and the sages of antiquity? Do you come short in anything? What is Buddha? Ans. A mind pure, and at rest. What is the law? Ans. A mind clear and enlightened. What is Tau? Ans. In every place absence of impediments and pure enlightenment. These three are one." The object of the Lin-tsi has been to teach Buddhism, so that each monk should feel that there is difficulty in the paths of self-improvement, and that he has in himself the power to conquer that difficulty.

The "true man without a position," Wu-wei-chen-jen, is wrapped in a prickly shell like the chestnut. He cannot be approached. This is Buddha, the Buddha within you.

The sharp reproof of discipline is symbolised by slaps on the cheek with the palm of the hand, and blows with the fists under the ribs. This treatment gives an improved tone to the mind and feelings.

An infant cannot understand the seven enigmas.

These enigmas are given in dark language difficult even for adepts to explain. Thus: "Is it to search in the grass where there is the shadow of the stick that you have already come here?" "To kill a man, to strike with the sword a dividing blow, and the body should not enter the water."

The explanations of these enigmas are not given in the book I have consulted. Doubtless they mean something quite in harmony with the fundamental principles of Buddhism, otherwise the Lin-tsi school would not be so popular as it is.

They have the "Three 'dark,' hiuen, principles," the "real," shi, the "formal," t'i, and the "practical," yung. They have also the "Three 'important,' yau, principles." These are, "illumination," chau, "utility or use," yung, and the combination of the two.