16. Frederick J. Streng, Emptiness: A Study in Religious Meaning (Nashville: Abingdon Press, 1967), pp. 159-60. 17. Arthur F. Wright, Buddhism in Chinese History (Stanford: Stanford University Press, 1959), p. 63. 18. Walter Liebenthal, Chao Lun: The Treatises of Seng-chao (Hong Kong: hong Kong University Press, 1968), p. 62. 242 / NOTES 10, 11)1(1,, pp. fifi f)7. 20. Helnrich Dumoulin, A History of Zen Badtihism (Boston: Beacon Press, 1000), |i. 60, 21. Quoted by Fung Yu Ian, Short History of (Chinese Philosophy, p, 252, 1. BODHIDHARMA: FIRST PATRIARCH OF ZEN 2. 1. Translated by D. T. Suzuki, Essays in Zen Buddhism, First Series (New York: Grove Press, 1961), p. 1 79. This is a translation of a passage from the Records of the Transmission of the Lamp compiled in 1004 by Tao-yuan. A simpler version of the story can be found in the original source document, the Further Biographies of Eminent Priests (Hsu kao-seng chuan), prepared around the year 645 by Tao hsuan, and translated In Cat's Yawn, published by the First Zen Institute of America, New York, 194 7. The story is repeated also in the Ch'uan fg- pao chi, prepared ca, 700 10 by Tu Fei, 2. The fact that this episode does not appear in the earliest story of Bodhidharma's life makes one skeptical about its authenticity. It is known that Emperor Wu welcomed another famous Indian missionary, Paramartha, who landed in Canton in 540 (Smith, Chinese Religions, p. 120). This monk espoused the Idealistic school of Buddhism, which was at odds with the school of Ch'an. It seems possible that the story of Bodhidharma's meeting was constructed to counter the prestige that Wu's Interest undoubtedly gave the Idealistic school. 3. The Buddhist concept of Merit might be likened to a spiritual savings account, Merit accrues on the record of one's good deeds and provides several forms of reward in this world and the next, The Idea that good deeds do not engender Merit seems to have been pioneered by Tao-sheng (ca, 360 434), the Chinese originator of the idea of Sudden Enlightenment, "Emptiness" is, of course, the teaching of the Middle Path of Nagarjuna, The implication that Emperor Wu was startled by this concept is worth a raised eyebrow, Sunyata or "emptiness" was hardly unknown In the Buddhist schools of the time.