a goodly array of ecclesiastical authors, extending down
to modern times.[813] More than twenty of their treatises have been
admitted into the Tripitaka. Several of these are historical and
discuss the succession of Patriarchs and abbots, but the most
characteristic productions of the sect are collections of aphorisms,
usually compiled by the disciples of a teacher who himself committed
nothing to writing.[814]

In opposition to the Contemplative School or Tsung-men, all the others
are sometimes classed together as Chiao-men. This dichotomy perhaps
does no more than justice to the importance of Bodhidharma's school,
but is hardly scientific, for, whatever may be the numerical
proportion, the other schools differ from one another as much as they
differ from it. They all agree in recognizing the authority not only
of a founder but of a special sacred book. We may treat first of one
which, like the Tsung-men, belongs specially to the Buddhism of the
Far East and is both an offshoot of the Tsung-men and a protest
against it--there being nothing incompatible in this double
relationship. This is the T'ien-t'ai[815] school which takes its name
from a celebrated monastery in the province of Che-kiang. The founder
of this establishment and of the sect was called Chih-K'ai or
Chih-I[816] and followed originally Bodhidharma's teaching, but
ultimately rejected the view that contemplation is all-sufficient,
while still claiming to derive his doctrine from Nagarjuna. He had a
special veneration for the Lotus Sutra and paid attention to
ceremonial. He held that although the Buddha-mind is present in all
living beings, yet they do not of themselves come to the knowledge and
use of it, so that instruction is necessary to remove error and
establish true ideas. The phrase Chih-kuan[817] is almost the motto of
the school: it is a translation of the two words Samatha and
Vipassana, taken to mean calm and insight.

The T'ien-T'ai is distinguished by its many-sided and almost
encyclopaedic character. Chih-I did not like the exclusiveness of the
Contemplative School. He approved impartially of ecstasy, literature,
ceremonial and discipline: he wished to find a place for everything
and a point of view from which every doctrine might be admitted to
have some value. Thus he divided the teaching of the Buddha into five
periods, regarded as progressive not contradictory, and expounded
respectively in (_a_) the Hua-yen Sutra; (_b_) the Hinayana Su