surely have resulted in Zen as we have it now. But its metaphysical side came to be emphasised at the expense of the practical, and for this reason the Tendai philosophers were ever at war with the Zen, especially with the ultra-left wing which was inflexible in denouncing an appeal to ratiocination and literary discoursing and Sutra-learning. In my view the Tendai is a variation of Zen and its first promulgators may justly be classed as Zen masters though not of the pedigree to which belong Shih-t‘ou, Yüeh-shan, Ma-tsu, Lin-chi, etc. While there were thus in the sixth and the seventh century some other lines of Zen about to develop, the one started by Bodhi-Dharma was uninterruptedly carried on by Hui-k‘ê, Shêng-t‘san, Tao-hsin, and Hung-jên, who proved to be the most fruitful and successful. The differentiation of two schools under the fifth patriarch, by Hui-nêng and Shên-hsiu, helped the further progress of pure Zen by eliminating unessential or rather undigested elements. That the school of Hui-nêng survived the other proves that his Zen was in perfect accord with Chinese psychology and modes of thinking. The Indian elements that had been found attached to the Zen of Bodhi-Dharma and his successors down to Hui-nêng, were something grafted and not native to Chinese genius. And therefore when Zen came to be fully established under Hui-nêng and his followers, it had nothing further to obstruct its free development until it became almost the only ruling power in the Chinese world of Buddhism. We must carefully watch how Hui-nêng came to be Hung-jên’s successor and where he differed from his rival school under Shên-hsiu. IV Hui-nêng (637–713)[4.48] came from Hsin-chou in the southern parts of China. His father died when he was yet young. He supported his mother by selling wood in town. When one day he came out of a house where he sold some fuel, he heard a man reciting a Buddhist Sutra. The words deeply touched his heart. Finding what Sutra it was and where it was possible to get it, a longing came over him to study it with the master. The Sutra was the _Diamond Sutra_ (_Vajracchedikā-sūtra_) and the master was the fifth patriarch residing at Yellow Plum in Chin-chou. Hui-nêng somehow managed to get money enough for the support of his aged mother while he was gone. It took him about a month to reach Yellow Plum where he at once proceeded to see Hung-jên at the head of five hundred monks (sometimes said to be seven or even ten hundred). At the first interview asked the patriarch, “Where do you come from? and what do you want here?” “I am a farmer from Hsin-chou and wish to become a Buddha.” “So you are a southerner,” said the patriarch, “but the southerners have no Buddha-nature; how could you expect to attain Buddhahood?”