I hope I have shown how Buddhism, that is, the doctrine of Enlightenment had to be transformed into Zen in China, and through this transformation Zen survived the other schools of Buddhism. Let us now take up the second point, as referred to before, in which we will see how Zen came to create the Sung philosophy. When I say that Buddhism did not really affect Chinese thought until it was converted into Zen through which the creative genius of China began to formulate its philosophy along a much deeper and more idealistic line of thought than that of the Ante-Ch‘in period, there will be many who will object to this view. It is true that Buddhism began to make its influence felt among Chinese thinkers even during the Latter Han dynasty as we see, for instance, in Mou-tzŭ’s “Essay on Reason and Error” written between 190–220 A.D. After this there were many writers who discussed the Buddhist doctrines of Karma and Causation and Immortality; for these were some of the ideas introduced from India through Buddhism. It was with the Taoists, however, the Buddhists had much heated controversy from the sixth century on. The way Buddhism exerted its influence over Taoism was not only in the form of controversy but in actually moulding their thought and literature. There were so many points of contact between Taoism and Buddhism: and naturally the first object against which Buddhism worked, as it grew in importance and power not only as a religious system but as philosophy and the possessor of an inexhaustible wealth of knowledge, was Taoism; while it was admitted that Buddhism in its turn borrowed many things from Taoism in order to make itself more easily acceptable to the native minds. On the whole, Taoism owes more to Buddhism as far as its organisation, rituals, literature and philosophy are concerned. Taoism systematised after the Buddhist model all the popular superstitions native to China and built up a religious medley in which the Indian elements are found more or less incongruously blended with Laotzuanism and the popular desire for immortality, worldly welfare, and what they call “purity.”