numerical categories and a dictionary of
Sanskrit terms, Fan-i-ming-i-chi,[739] composed in 1151.

(_c_) The literature of several Chinese sects is well represented.
Thus there are more than sixty works belonging to the T'ien T'ai
school beginning with the San-ta-pu or three great books attributed to
the founder and ending with the ecclesiastical history of Chih-p'an,
written about 1270. The Hua-yen school is represented by the writings
of four patriarchs and five monks: the Lu or Vinaya school by eight
works attributed to its founder, and the Contemplative School by a
sutra ascribed to Hui-neng, the sixth patriarch, by works on the
history of the Patriarchs and by several collections of sayings or
short compositions.

(_d_) _Controversial_.--Under this heading may be mentioned
polemics against Taoism, including two collections of the
controversies which took place between Buddhists and Taoists from A.D.
71 till A.D. 730: replies to the attacks made against Buddhism by
Confucian scholars and refutations of the objections raised by
sceptics or heretics such as the Che-i-lun and the Yuan-jen-lun, or
Origin of man.[740] This latter is a well-known text-book written by
the fifth Patriarch of the Hua-yen school and while criticizing
Confucianism, Taoism, and the Hinayana, treats them as imperfect
rather than as wholly erroneous.[741] Still more conciliatory is the
Treatise on the three religions composed by Liu Mi of the Yuan
dynasty,[742] which asserts that all three deserve respect as teaching
the practice of virtue. It attacks, however, anti-Buddhist
Confucianists such as Han-Yu and Chu-Hsi.

The Chinese section contains three compositions attributed to imperial
personages of the Ming, viz., a collection of the prefaces and
laudatory verses written by the Emperor T'ai-Tsung, the
Shen-Seng-Chuan or memoirs of remarkable monks with a preface by the
Emperor Ch'eng-tsu, and a curious book by his consort the Empress
Jen-Hsiao, introducing a sutra which Her Majesty states was
miraculously revealed to her on New Year's day, 1398 (see Nanjio, No.
1657).

Though the Hindus were careful students and guardians of their sacred
works, their temperament did not dispose them to define and limit the
scriptures. But, as I have mentioned above,[743] there is some
evidence that there was a loose Mahayanist canon in India which was
the origin of the arrangement found in the Chinese Tripitaka, in so
far as it (1) accepted Hinayanist as