15. Hu Shih, "The Development of Zen Buddhism in China," Chinese Social and Political Science Review, 15,4 (January 1932), p. 483, Philip Yampolsky (private communication) has questioned this generalization of Hu Shih, noting, "There were few practicing 'Zen' Buddhists, but other Chinese Buddhists probably meditated seriously, although not exclusively." 16. Suzuki, Essays in Zen Buddhism, First Series, p, 186. 17. See Hu Shih, "Development of Zen Buddhism in China," p. 482: "But the whole system of _dhyana_ practice, even in its concise form as presented in the translated manuals, was not fully understood by the Chinese Buddhists. . . . The best proof of this is the following quotation from Hui-chiao, the scholarly historian of Buddhism and author of the first series of Buddhist Biographies which was finished in 519. In his general summary of the biographies of practitioners of _dhyana_, Hui-chiao said: 'But the apparent utility of _dhyana_ lies in the attainment of magic powers. . .'.'" 18. Suzuki (Essays in Zen Buddhism, First Series, p. 191), points out, "Nagarjuna says in his famous commentary on the Prajnaparamita sutra, 'Moral conduct is the skin, meditation is the flesh, the higher understanding is the bone, and the mind subtle and good is the marrow.' " Since this commentary must have been common knowledge, the interest in Bodhidharma's alleged exchange with his disciples lies in his recasting of a common coinage. 19. From the Ch'uan fa-pao chi (ca. 700-10) of Tu Fei, as described by Yampolsky, The Platform Sutra of the Sixth Patriach. This story happens to parallel closely the posthumous capers ascribed to certain famous religious Taoists of the age. 20. Dumoulin, History of Zen Buddhism, p. 72. 21. Hu Shih, "Development of Zen Buddhism in China," p. 52. 22. 2. HUI-K'O: SECOND PATRIARCH OF ZEN 1. Translated in Suzuki, Essays in Zen Buddhism, First Series, p.190. 2. He is well documented in Tao-hsuan's Hsu kao-seng chuan or Further Biographies of Eminent Priests (A.D. 645). Selected portions of this biography are related in Yampolsky, Platform Sutra of the Sixth Patriarch; and Suzuki, Essays in Zen Buddhism, First Series, which form the basis for much of the historical information reported here. Other useful sources are Dumoulin, History of Zen Buddhism; and Chou Hsiang- kuang, _Dhyana_ Buddhism in China (Allahabad, India: Indo-Chinese Literature Publications, 1960). 3. The Further Biographies of Eminent Priests by Tao-hsuan declares that bandits were responsible for severing his arm, but the 710 Chuan fa-pao chi of Tu Fei piously refutes this version, presumably since efforts were starting to get underway to construct a Zen lineage, and dramatic episodes of interaction were essential. This later work was also the first to report that Bodhidharma was poisoned and then later seen walking back to India.