Another strong sect is the Meditative sect or the Ch’an Men (Zen in Japan). This was introduced by Bodhidharma, or Tamo, who arrived in the capital of China in the year 520 A.D. On his arrival the emperor Wu Ti tried to impress the sage with his greatness saying: “We have built temples, multiplied the Scriptures, encouraged many to join the Order: is not there much merit in all this?” “None,” was the blunt reply. “But what say the holy books? Do they not promise rewards for such deeds?” “There is nothing holy.” “But you, yourself, are you not one of the holy ones?” “I don’t know.” “Who are you?” “I don’t know.” Thus introduced, the great man proceeded to open his missionary-labors by sitting down opposite a wall arid gazing at it for the next nine years. From this he has been called the “wall-gazer.” He and his successors promulgated the doctrine that neither the scriptures, the ritual nor the organization, in fact nothing outward had any value in the attainment of enlightenment. They held that the heart of the universe is Buddha and that apart from the heart or the thought all is unreal. They thought themselves back into the universal Buddha and then found the Buddha heart in all nature. Thus they awakened the spirit which permeated nature, art and literature and made the whole world kin with the spirit of the Buddha. “The golden light upon the sunkist peaks, The water murmuring in the pebbly creeks, Are Buddha. In the stillness, hark, he speaks!” [Footnote: K. J. Saunders in _Epochs of Buddhist History._] Such pantheism and quietism often lead to a confusion in moral relations, but these mystics were quite correct in their morals because they checked up their mysticism with the moral system of the Buddha. Still another important sect originated in the sixth century A. D. on Chinese soil, namely, the T’ien T’ai (Japanese Tendai), so called because it started in a monastery situated on the beautiful T’ien T’ai mountains south of Ningpo. Chih K’ai, the founder, realized that Buddhism contained a great mass of contradictory teachings and practice, all attributed to the Buddha. He sought for a harmonizing principle and found it in the arbitrary theory that these teachings were given to different people on five different occasions and hence the discrepancies. The practical message of this sect has been that all beings have the Buddha heart and that the Buddha loves all beings, so that all beings may attain salvation, which consists in the full realization of the Buddha heart latent in them.