There was a time when these sects were very active and flourishing in China. At the present time the various tendencies for which they stood have been adopted by Buddhism as a whole and the various sectaries, though still keeping the name of the sect, live peacefully in the same monastery. All the monasteries practice meditation, believe in the paradise of Amitâbha, and are enjoying the ironic calm advocated by the T’ien T’ai. While the struggle among the sects of China has been followed by a calm which resembles stagnation, those in Japan are very active and the reader is referred to the volume of this series on Japanese Buddhism for further treatment of the subject. When Buddhism entered China it brought with it a new world. It was new _practical_ and new spiritually. It brought a knowledge unknown before regarding the heavenly bodies, regarding nature and regarding medicine, and a practice vastly above the realm of magical arts. In addition to these practical benefits, Buddhism proclaimed a new spiritual universe far more real and extensive than any of which the Chinese had dreamed, and peopled with spiritual beings having characteristics entirely novel. In comparison with this new universe or series of universes which Indian imagination had created, the Chinese universe was wooden and geometric. Since it was an organized system and a greater rather than a different one, the Chinese people readily accepted it and made it their own. Buddhism not only enlarged the universe and gave the individual a range of opportunity hitherto unsuspected, but it introduced a scheme of religious practice, or rather several of them, enabling the individual devotee to attain a place in this spiritual universe through his own efforts. These “ways” of salvation were quite in harmony with Chinese ideas. They resembled what had already been a part of the national practice and so were readily adopted and adapted by the Chinese. Buddhism rendered a great service to the Chinese through its new estimate of the individual. Ancient China scarcely recognized the individual. He was merged in the family and the clan. Taoists, to be sure, talked of “immortals” and Confucianism exhibited its typical personality, or “princely man,” but these were thought of as supermen, as ideals. The classics of China had very little to say about the common people. The great common crowd was submerged. Buddhism, on the other hand, gave every individual a distinct place in the great wheel _dharma,_ the law, and made it possible for him to reach the very highest goal of salvation. This introduced a genuinely new element into the social and family life of the Chinese people.