] Several of the
earlier translators were natives of Central Asia, so it is permissible
to suppose that the sutra was esteemed there. The shorter
Sukhavati-vyuha was translated by Kumarajiva (_c._ 402) and later by
Hsuan Chuang. The Amitayurdhyanasutra was translated by Kalayasas
about 424. These three books[828] are the principal scriptures of the
school and copies of the greater Sukhavati may still be found in
almost every Chinese monastery, whatever principles it professes.

Hui Yuan[829] who lived from 333 to 416 is considered as the founder
of the school. He was in his youth an enthusiastic Taoist and
after he turned Buddhist is said to have used the writings of
Chuang-tzu to elucidate his new faith. He founded a brotherhood,
and near the monastery where he settled was a pond in which lotus
flowers grew, hence the brotherhood was known as the White Lotus
school.[830] For several centuries[831] it enjoyed general esteem.
Pan-chou, one of its Patriarchs, received the title of Kuo-shih about
770 A.D., and Shan-tao, who nourished about 650 and wrote
commentaries, was one of its principal literary men.[832] He
popularized the doctrine of the Pai-tao or White Way, that is, the
narrow bridge leading to Paradise across which Amitabha will guide the
souls of the faithful. But somehow the name of White Lotus became
connected with conspiracy and rebellion until it was dreaded as the
title of a formidable secret society, and ceased to be applied to the
school as a whole. The teaching and canonical literature of the Pure
Land school did not fall into disrepute but since it was admitted by
other sects to be, if not the most excellent way, at least a
permissible short cut to heaven, it appears in modern times less as a
separate school than as an aspect of most schools.[833] The simple and
emotional character of Amidism, the directness of its "Come unto me,"
appeal so strongly to the poor and uneducated, that no monastery or
temple could afford to neglect it.

Two important Indian schools were introduced into China in the sixth and
seventh centuries respectively and flourished until about 900 A.D. when
they began to decay. These are the Chu-she-tsung and Fa-hsiang-tsung.[834]
The first name is merely a Chinese transcription of the Sanskrit Ko'sa and
is due to the fact that the chief authority of the school is the
Abhidharmakosasastra of Vasubandhu.[835] This work expounds the doctrine
of the Sarvastivadins, but in a liberal spir