[Footnote 633: See chap. XXIII. p. 95, and chap. XLV below (on schools of Chinese Buddhism), for more about Bodhidharma. The earliest Chinese accounts of him seem to be those contained in the Liang and Wei annals. But one of the most popular and fullest accounts is to be found in the Wu Têng Hui Yüan (first volume) printed at Kushan near Fuchow.] [Footnote 634: His portraits are also frequent both in China and Japan (see _Ostasiat. Ztsft_ 1912, p. 226) and the strongly marked features attributed to him may perhaps represent a tradition of his personal appearance, which is entirely un-Chinese. An elaborate study of Bodhidharma written in Japanese is noticed in _B.E.F.E.O._ 1911, p. 457.] [Footnote 635: [Chinese: ]] [Footnote 636: The legend does not fit in well with chronology since Sung-Yün is said to have returned from India in 522.] [Footnote 637: See Takakusu in _J.R.A.S._ 1905, p. 33.] [Footnote 638: Mailla, _Hist. Gén. de la Chine_, p. 369.] [Footnote 639: [Chinese: ], [Chinese: ]] [Footnote 640: [Chinese: ], [Chinese: ]] [Footnote 641: See Biot, _Hist, de l'instruction publique en Chine_, pp. 289, 313.] [Footnote 642: [Chinese: ]. Is celebrated in Chinese history as one of the greatest opponents of Buddhism. He collected all the objections to it in 10 books and warned his son against it on his death bed. Giles, _Biog. Dict_. 589.] [Footnote 643: [Chinese: ]. An important minister and apparently a man of talent but of ungovernable and changeable temper. In 639 he obtained the Emperor's leave to become a priest but soon left his monastery. The Emperor ordered him to be canonized under the name Pure but Narrow. Giles, _Biog. Dict._ 722. The monk Fa-Lin [Chinese: ] also attacked the views of Fu I in two treatises which have been incorporated in the Chinese Tripitaka. See Nanjio, Cat. Nos. 1500, 1501.] [Footnote 644: Subsequently a story grew up that his soul had visited hell during a prolonged fainting fit after which he recovered and became a devout Buddhist. See chap. XI of the Romance called Hsi-yu-chi, a fantastic travesty of Hsüan Chuang's travels, and Wieger, _Textes Historiques_, p. 1585.] [Footnote 645: [Chinese: ]. This name has been transliterated in an extraordinary number of ways. See _B.E.F.E.O._ 1905, pp. 424-430. Giles gives Hsüan Chuang in his _Chinese Dictionary_, but Hsüan Tsang in his _Biographical Dictionary_. Probably the latter is more correct. Not only is the pronunciation of the characters variable, but the character [Chinese: ] was tabooed as being part of the Emperor K'ang Hsi's personal name and [Chinese: ] substituted for it. Hence the spelling Yüan Chuang.] [Footnote 646: [Chinese: ]. See Vincent Smith, _Early History of India_, pp. 326-327, and Giles, _Biog. Dict._, _s.v._ Wang Hsüan-T'sê. This worthy appears to have gone to India again in 657 to offer robes at the holy places.]